THe inscription is set downe, verse, 1. The word of the Verse 1 Lord which came to Hosea the sonne of Beeri, in the dayes of Vzzia, Iothan, Ahaz, and Hezechia, Kings of Iudah; and in the daies of Ieroboam the sonne of Ioash, King of Israel. This inscription is prefixed for these ends: First, to make the hearer or reader attentiue; in that it is not the word of Hosea himselfe, or of mortall man, but of the euerliuing God.

Secondly, to gaine authority vnto, and to shew the vn­doubted truth and certaintie of this prophecie; in that it is the word of the Lord, not the deuice of man vttered after the things contained therein were come to passe, but reueiled to Hosea, and by him to all the people long before the things were accomplished, not in an vncertaine time, but in the raigne of these Kings here named.

Thirdly, that hereby wee might be helped and furthered in the vnderstanding of the whole prophecie; for knowing in what time and in whose raigne these prophecies were de­liuered, we may in the bookes of the Kings and Chronicles, reade the story of those times, and so come to the knowledge of the state of the Church and Common-wealth vnder the gouernment of these Kings, which will giue no small light for the vnderstanding of the prophecie.

And these are the maine ends of this and the like inscrip­tions. Now let vs come to the words themselues, wherein [Page 7] are contained foure things. First, the principall efficient cause of this prophecie, namely Iehouah. Secondly, the matter or maine argument thereof, that is, Gods word. Thirdly, the in­strumentall cause by whom this word was deliuered, to wit, Hosea the Prophet. Lastly, the time of the publishing of this prophecie, that is, in the raigne of these Kings.

Concerning the first, the principall author of this prophe­cie, The Author of this Pro­phecie. is Iehouah, who hath his essence and being of himselfe, and giueth being to all creatures. The consideration whereof should make vs attentiuely to heare, and dutifully to per­forme obedience to the wordes of this prophecie, both in fleeing the vices therein condemned, and practising and per­forming the duties therein commended and commanded vnto vs.

For it is Iehouah, who speaketh vnto vs, who is infinite in wisedome, and therefore his words are to be imbraced and obeyed, as being most fit to guide and rule vs. Achitophels 2. Sam. 16. 23. words were receiued as Oracles, because he was wise, though his wisedome was mingled with sinne and corruption, that is, with foolishnesse; how much more then are we to hearken to God himselfe speaking vnto vs, whose wisedome is infi­nite and most perfect?

It is Iehouah that speaketh, who hath his being from him­selfe, and therefore is eternall, so that he euerliueth to reward the obedient, aad punish the rebellious.

It is Iehouah, who is immutable, and therefore the same faults which he disliked amongst the people in the time of Hosea, he misliketh also now; the same duties he required of them, he requireth of vs: and as then he multiplied his mer­cies vpon them who heard and obeyed him, and his iudge­ments vpon those who were rebellious and obstinate in their sinnes; so hath he now also the like mercies and iudge­ments in store for them who either heare and obey his word, or wilfully neglect and contemne it.

It is Iehouah, who is omnipresent and omniscient, and therefore is an eyewitnesse and beholder of all our actions, yea of our secret thoughts and intentions; so that he taketh a [Page 8] special view both of our obedience to reward it, and of our disobedience to punish it. If a iust Iudge should alwaies look vpon y^e actions of a malefactor, it would restraine him from his wickednes, because hee that seeth him hath power in his hand to punish him. If a Prince should alwaies behold the ser­uice of his subiect, he would performe his duty with great di­ligence and chearefulnes in hope of reward. But our power­ful Iudge looketh on vs, and therfore let vs not offend him for feare of punishmēt; our gratious King beholdeth our seruice, and therfore let vs obey his word with chearefull diligence, assuring our selues y^• he will not send vs away empty handed.

It is Iehouah that speaketh, who is omnipotent and omni­sufficient, and therefore he is able to punish vs if we neglect his word, be we neuer so mightie; and sufficient to reward vs and to protect vs from all enemies and other daungers, if we hearken vnto it and obey it.

It is Iehouah, who is not onely in himselfe infinite in all perfection and the chiefe goodnesse, but also doth commu­nicate this his goodnes vnto his creatures: for in him we liue, and moue, and haue our beeing: Act. 1728. He hath created vs of nothing, and redeemed vs when we were worse then Acts 17. 28. nothing: he hath giuen vs our beeing, and doth preserue vs that we may continue to bee, multiplying vpon vs all those benefits which are necessarie for our health, strength, and welfare; and when notwithstanding we made the end of our being to be in endlesse miserie, he hath procured and proui­ded for vs by the price of the precious blood of his best be­loued, an eternall being in ioy and happines. Seeing therefore Iehouah is our Lord by a treble right, both because he hath created and giuen vnto vs our being, and hath redeemed vs that we might euer be in happinesse, and prouideth all things for vs needfull at his proper charges, protecting vs from all enemies, and deliuering vs out of all daungers: therefore let vs attentiuely hearken to the voice of our Lord, and diligent­ly practise those duties which he inioyneth vs.

Lastly, it is Iehouah that speaketh vnto vs in this prophe­cie, who as he hath his being of himselfe, and giueth being Exod. 6. 3. [Page 9] to all his creatures, so especially to his word, and that both to his promises, and also to his threatnings. And therefore if we will performe obedience vnto the words of this prophe­cie, then shall we be made partakers of all the gracious pro­mises therin contained. But if we wil not hearken vnto them, nor submit our selues in holy obedience to walke in thē, but cast them behind our back, and wilfully go forward in those vices, which in this book are forbidden and condemned, then shall all those plagues and punishments which are therein threatned fall vpon vs, for the Lord is most true of his word, and immutable in the administration of his mercies & iudge­ments vnto al men, & in al times and ages. And so much con­cerning y^e principall cause & chiefe author of this prophecie.

The second thing to be considered, is the matter of this The matter of this pro­phecie, the word of the Lord. prophecie, which he saith, is the word of the Lord, that is, the Lords speech or prophecie reuealed to the Prophet Ho­sea. And this matter or argument is common to all the Pro­phets, yea, to all the Penmen of holy Scriptures, and there­fore it is vsually prefixed and often repeated in their writings; but in diuers phrases: as, The word of the Lord, Thus saith the Lord, The vision of Isaiah. The burthen which Habacuc did see, &c. which all signifie the same word of God, sauing that the word respecteth the speaker, vision the hearer, and burthen signifieth the denunciation of some heauie punishment.

Now the reason why the Prophets prefix these phrases, is, that they may gaine authoritie to their speeches, and moue their hearers and readers to reuerence & attention, and vnto holy obedience to those things which they deliuer: because they come not in their owne names, but are sent of God, and haue his ambassage put into their mouthes: they speake not according to their owne conceits and inuentions, but the pure and sincere word of God.

And to the same end doe the Apostles likewise shew their calling from God, & that they speake not their own words, but the words of God. So Rom. 1. 1. Paul a seruant of Iesus Rom. 1. 1. Christ, called to be an Apostle, put apart to preach the Gospell of God. Gal. 1. 1. Paul an Apostle, not of men, neither by man, but Gal. 1. 1. [Page 10] by Iesus Christ and God the father. And verse, 11. he affirmeth that the Gospell which he preached, was not of man, nor receiued nor taught of man, but by the reuelation of Iesus Christ. So the Apostle Iohn, 1. Epist. 1. 1. That which was from 1. Iohn 1. 1. the beginning, which we haue heard, &c. that declare we vnto you. And Apoc. 1. 1. The reuelation of Iesus Christ, &c. Apoc 1. 1.

The doctrines which herehence we learne are diuers: first, Gods mercy in seeking the conuersion of sinners. we may obserue the endlesse and boundlesse mercy of God to his Church and people; who being iustly prouoked to wrath against them for their sinnes, doth not suddainely powre forth his iudgements vpon them, but giueth long time of repentance, and because he would not haue them ouertaken of his plagues, sendeth his Prophets to allure them to obedience by gratious promises, and to terrifie them from sininng, by denouncing heauie iudgements. And thus did he deale with the Israelites in this place, &c. And the like mercy hath he a long time shewed vnto vs, &c.

Out of which we may further gather, that so long as hee sendeth his Prophets, and vouchsafeth his word vnto a peo­ple, he hath not vtterly reiected them, nor shut vp the dore of his mercy against them. For to this end he calleth them by his promises and threatnings, because he would not the death of a sinner, but that hee should repent and liue. And Ezech. 18. 23. Ezech. 33. 10, 11. therefore when the Israelites tooke occasion vpon the threatnings of Gods iudgements denounced against them, desperately to goe on in their sinnes, because they thought it now too late to repent, because the iudgements of God, who is immutable, were alreadie threatned; and therefore should certainely bee inflicted notwithstanding their repentance: the Lord sendeth his Prophet vnto them to tell them, that his threatnings were not absolute but conditionall, and that when he threatned, he aimed not at their destruction, but at their conuersion and saluation. And therfore exhor­teth them to repentance, that so they might escape his pu­nishments.

But when the Lord stoppeth the mouthes of his Prophets, and bringeth a famine of his word, neither alluring his peo­ple [Page 11] to holy obedience by gratious promises, nor restraining them from running on in the course of their sinnes by seuere threatnings, then are Gods iudgements euen at the dore, and such a people, though neuer so strong and secure, is nigh vnto destruction. Of this iudgement the Lord speaketh, Amos 8. Amos, 8. 11. Ezech. 3. 26. 11. Ezech. 3. 26. And I will make thy tongue cleaue to the roofe of thy mouth that thou shalt be dumme, and shalt not bee to them as a man that rebuketh, for they are a rebellious house. And chap. 7. 26. Calamitie shall come vpon calamitie, and ru­mour Ezech. 7. 26, 27 vpon rumour; then shall they seeke a vision of the Prophet, but the law shall perish from the Priest, and counsaile from the ancient. 27. The King shall mourne and the Princes shall be clo­thed with desolation, and the hands of the people of the land shal be troubled, and I will do vnto them according to their waies, and according to their iudgements will I iudge them: and they shall know that I am the Lord. The accomplishment of which Pro­phecie we may see, Psal. 74. 7. They haue cast thy Sanctuarie Psal. 74. 7, 8, 9. into the fire, and raced it vnto the ground, and haue defiled the dwelling place of thy name. 8. They said in their hearts, let vs destroy them altogether, they haue burnt all the Synagogues of God in the land. 9. We see not our signes, there is not one Pro­phet more, nor any with vs that knoweth how long.

The vse which wee are to make hereof is, that whilest the Lord graunteth vnto vs the ministerie of his word, we praise his name for this benefite; and perswading our selues that the Lord hath not yet forsaken vs, let vs bee moued thereby to turne vnto him by vnfained repentance. But if the Lord cause the Prophets tongue to cleaue to the roofe of his mouth, and take away from vs the ministery of his word, then let vs certainely expect some fearefull iudgement, &c.

Secondly, whereas he saith, that the prophecies of Hosea The authori­tie of this pro­phecie. are the word of the Lord, hence wee obserue, that they are of great authority and aboue all exceptions, that they are true, certaine, and most vndoubtedly to be beleeued, seeing they haue God for their author. We are not therefore to esteeme these Prophecies as the conceits of men, but as the word of the most true God, inspired into his Prophets by his holy [Page 12] Spirit. For we are to know this, that no Prophecie in the Scrip­ture is of priuate motion. For the Prophecie came not in olde time by the will of man; but holy men of God spake as they were moued by the holy Ghost. 2. Pet. 1. 20, 21. So it is said, Luke, 1. 70. That 2 Pet. 1. 20, 21. Luke 1. 70. Acts 3. 18. 2. Tim. 3. 16. God spake by the mouth of his holy Prophets, which were since the world beganne. And the Apostle, 2. Tim. 3. 16. saith, that the whole Scripture is giuen by inspiration of God, &c.

And as we are thus to esteeme the words of the Prophets; so likewise the words of Gods true Ministers, truely expoun­ding and giuing the sense and meaning of the Prophets, and gathering out of them either essentially or by necessary con­sequence, sound doctrines for our instruction and edifica­tion, are no lesse to bee esteemed the word of God. And hence it is that our Sauiour Christ saith to his Apostles, and in them to all his true Ministers, Matth. 10. 20. It is not you Matth. 10. 20. that speak, but the Spirit of your father which speaketh within you. And Luke, 10. 16. He that heareth you, heareth me, and hee that Luke 10. 16. despiseth you, despiseth me, &c.

Thirdly, whereas he saith, that these prophecies are the word of God, we hence gather, that they neede not the con­firmation and approbation of men, or of the Church, seeing they are confirmed vnto vs by a greater authority, euen of God himselfe. As therefore Christ said of himselfe, Iohn, 5. John 5. 34. 34. I receiue not the record of man, so may wee say of his word, &c.

Fourthly, we hence learne, that there cannot be a better interpreter of the word of God then God himselfe, who is the Author of it, and therefore wee are not wholly to depend vpon the interpretation of the Church or Councels, & much lesse of the Pope, but to expound one Scripture by another; for euery author is the best expositour of his owne worke, e­uerie lawgiuer of his owne law: and therefore let vs not dero­gate from God that prerogatiue which wee giue vnto men, &c.

Fiftly, seeing the Scriptures are the word of God, wee hence gather, that they are the best rule of our life and man­ners, and the surest foundation whereupon we may build our [Page 13] faith: so that we are not to pinne our faith vpon the Churches sleeue, because wee haue a most sure word of the Prophets, to which we must take heede, as vnto a light which shineth in a darke place, &c. as it is 2. Pet. 1. 19. And are built (not on the founda­tion of the Church) but of the Apostles and Prophets, Iesus 2. Pet. 1. 19. Christ himselfe being the chiefe corner stone; as it is Eph. 2. 20. Eph. 2. 20.

And these are the doctrines which concerne all men in ge­nerall. More specially, the Ministers of Gods word may here That Gods word is the a­lone subiect of true prea­ching. learne to deliuer nothing to the people but the pure word, and what is grounded on it, and warranted thereby; so as they may say with the Prophets, The word of the Lord, Thus saith the Lord, &c. And with the Apostle Paul, 1. Cor. 11. 23. I haue receiued from the Lord that which I also haue deliuered 1. Cor. 11. 23. vnto you. And this the Apostle Peter requireth, 1. Pet. 4. 11. If any man speake, let him speake as the words of God. They must 1. Pet. 4 11. not therefore deliuer vnto the people in stead of Gods word their owne inuentions, their owne frothy conceits of wit, which onely delight and tickle the eare, but neither in­forme the iudgement, nor reforme the affections, like plea­sing musicke or witty poetry, which are more fit for the stage then for the pulpit: they must not when they deliuer Gods ambassage come with excellencie of wordes, or in the inticing speech of mans wisedome, which Paul disapproueth in his owne 1. Cor. 2. 1. 4. practise, but in the plain euidence of the spirit & of power; which graue maner of speaking best becommeth the ambassadours of Iesus Christ. Neither must they (vnlesse it be sparingly and for speciall purposes) cite the authorities of men, of the Fa­thers, Doctors, Councels, much lesse of Poets and Philoso­phers, labouring to beautifie the pure golden veritie of Gods word, by painting it ouer with the duskish colours of hu­mane learning: whereby they make no difference betweene the Prophets and Apostles and other writers, betweene the authority of mans word, and the word of the eter­nall God.

The second speciall doctrine concerneth the people, who may here learne, first to hunger after the sincere milke of Gods word, as Peter exhorteth, 1. Pet. 2. 2. and not (after the 1. Pet. 2. 2. [Page 14] manner of those who haue itching eares, and cloyed appe­tites) reiect the word, the foode of their soules, because it is brought vnto them in an earthen vessell, their surfetted sto­mackes not suffering them to feede vpon any thing which is not sauced with humane learning.

Secondly, that when pure doctrine is deliuered vnto them by Gods ambassadours, they doe receiue it and esteeme of it with the Thessalonians, not as the word of men, but as it is in­deed 1. Thes. 2. 13. the word of God, which is the power of God vnto saluation to euery one that beleeueth: as it is, Rom. 1. 16. And therefore Rom. 1. 16. they are to heare it reuerently, and not contemptuously; attentiuely, not drousily, sleepily, nor carnally, hauing their mindes distracted with worldly cares and businesses; and conscionably treasuring it vp in their hearts, that they may practise it in their liues, not securely and carelesly, let­ting it goe (like the sand in the houreglasse) in at the one eare and out at the other.

And so much concerning the matter of this prophecie. Now we are to speake of the instrumentall cause by whom it was deliuered, expressed in these words: That came vnto Ho­sea That came vnto Hosea. the sonne of Beeri. Wherein is expressed the manner how this prophecie was deliuered, and the person to whom. The manner, in these words; which came: that is, the word of the The manner of reuealing these pro­phecies. Num. 12. 6. Lord which was deliuered vnto Hosea in a diuine vision, the which the Prophets vsually saw in their dreames whilest they slept: as appeareth, Numb. 12. 6. If there be a Prophet of the Lord omongst you, I will be knowne to him in a vision, and will speake to him by dreame. So Zach. 1. 8. I sawe by night, and be­hold, Zach. 1. 8. Iob 33. 15. Dan 7. 1. hold, &c. But how then could the Prophets distinguish their diuine visions from ordinary dreames? I answer, first because the Lord who spake vnto them, assured them that it was his owne voyce, as appeareth, Acts 16. 9. 10. Secondly, because those who were not ordinary Prophets, had their dreames Acts 16. 9, 10. Gen. 37. 5. 9. 1 Sam. 3 4. Gen. 41. 32. commonly reiterated; as Iosephs, Gen. 37. 5 9. Samuels, 1. Sam. 3. 4. Pharaohs, as Ioseph affirmeth, Gen. 41. 32.

Thirdly they left such a deepe impression as could not be blotted out, as appeareth in the dreame of Pharaohs ser­uants, [Page 15] Gen. 40. 6. 8. Pharaohs, Gen. 41. 8. Nebuchadnezzers, Dan. 2. 4. 2. And these are called somnia sigillata. Gen. 40. 6. 8. Gen. 41. 8. Dan. 2. 1. 4. 2.

And thus the Lord made knowne his wil vnto his seruants in former times. But now wee are not to expect dreames and visions, for in these last times God hath spoken vnto vs by his Heb. 1. 2. Sonne, Heb. 1. 2. The which is a farre greater mercy vnto vs, then was shewed to our Fathers of olde; for whereas they were faine to waite long for the knowledge of Gods will to be reuealed by vision, and oftentimes were not satisfied, be­cause for the sinnes of the people the vision failed, as appea­reth, 1. Sam. 3. 1. Psal. 74. 9. wee haue Gods will manifested in his written word, which at all times, and vpon all occasi­ons 1. Sam. 3. 1. Psal. 74 9. we may make our counseller.

The vse which we are to make hereof is, that we do not phantastically desire visions and reuelations, but vse the meanes which God hath graciously graunted vnto vs for the attaining of knowledge, & praise his name for it; for they who in the light of the Gospel desire visions, are like those who goe out of the sunshine to worke by the light of a dimme candle.

And so much concerning the maner. The person to whom this diuine vision was deliuered, was to Hosea, whose name Of Hosea. is added to manifest the truth of this prophesie; for when the writer expresleth his name, it addeth credit and autho­ritie to his workes; and therefore Hosea purposely profes­seth his name; and the raigne of the Kings in whose time he wrote, that it might be manifest that his writings were not forged and counterfaite, but the pure word of God.

The doctrine which we here learne, is, that as the Pro­phets haue set downe many arguments to proue, that that which they haue written, was inspired by Gods Spirit; so we labour to acquaint and confirme our selues with them, lest through ignorance wee imbrace as grounds of our faith, humane conceits for diuine prophecies. And to this dutie the Apostle exhorteth Timothy, 2. Tim. 3. 14. And the Apostle Iohn, those to whom he writeth, 1. Iohn 4. 1. Especially let vs 2. Tim. 3. 14. 1. Iohn 4. 1. learne to put a difference betweene the apocryphall and ca­nonicall [Page 16] Scripture, seeing the errour is more dangerous, because they are in our Church, ioyned in our bookes, and read promiscuously in the seruice of God.

But let vs come to the name it selfe, the signification wher­of is the same which Iesus and Iosua, a Sauiour, the which Of the name Hosea. name was giuen to this Prophet by his parents, directed by the speciall prouidence of God; and doth fitly agree vnto him; first because he was a type of our Sauiour Christ in his wife of fornications, as afterwards shall appeare; secondly, because God vsed him as his meanes and instrument in sa­uing the people by bringing them vnto God from their sinnes by true repentance, and to their Sauiour Iesus Christ by a liuely faith.

But how could his parents foresee this when he was in his infancy? I answere, that it was the custome of the Hebrewes to giue vnto their children significant names, whereby either they expressed their owne desires, that their children should be such, and so vertuous as their names portended; or there­by were put in mind of some notable worke of God done about the time of their natiuitie, or of some dutie, which by them was to be performed. And so this name was giuen to the Prophet by his parents, partly to signifie their desire and hope that he should helpe forward the saluation of the peo­ple, and partly to put him in minde of the performance of this dutie.

And thus haue I shewed the signification of his name, and the causes why it was giuen him. The doctrines which hence we are to learne are these. First, whereas this name by Gods all-ruling prouidence is giuen to his Prophet; hence wee learne how we are to esteeme of Gods true Prophets, Apo­stles and Ministers, namely, as petty or instrumentall Saui­ours, because God vseth them as his instruments and means for the conuersion and saluation of his people: and this the Apostle plainly setteth downe, 1. Tim. 4. 16. 1. Tim. 4. 16

But how farre men are from this conceit of Gods Mini­sters, appeareth by their vtter neglect of them, neither yeel­ding vnto them the honour of reuerence, nor the honour of [Page 17] maintenance, &c. 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 carnall fathers are iustly to be honoured which beget vs in the flesh; how much more our spirituall fathers who beget vs vnto God.

Furthermore, if Gods Ministers saue vs by the ministerie of the word; and by this liuely seede regenerate vs, without which regeneration there is no saluation, Iohn 3. 3. Hence John 3. 3. we learne highly to prize the Ministerie of Gods word, and with all reuerence to giue heede vnto it, seeing it is the one­ly ordinarie meanes of our regeneration and saluation.

Secondly, we learne to giue vnto our children such names as may signifie our faith hope and earnest desire that they Fit names to be giuen vnto children. may be gracious and vertuous, and also put them in minde of some good dutie, which when they come to age they are to performe, according to the example of the godly in for­mer times; and not suffer them to bee called by heathenish and prophane names, whom we desire should be godly and religious: no, though such names be contained in the Scrip­tures: as Apollos, Fortunatus, Hermes, Tychicus, Syluanus, and such like: for although such names being giuen, may lawful­ly be vsed, because the chiefe end of a name is to distinguish one from another, yet it is vnlawfull, or at least very inconue­nient to impose them.

But here it may be demanded, whether it be not lawfull to name our children by our ordinary names, which haue no signification. I answer, that although those significant names afore spoken of, be the best and fittest; yet I thinke these not vnlawfull or inconuenient in some cases: as namely, when as they put vs in minde of some of our neere and deere friends called by such names, who haue beene, or are, vertuous and religious; for as the other names signifie in themselues some good grace or duty to be performed, so these put vs in minde of the like in the persons of our honest and godly friends, whose example we are to propound vnto our selues, for our imitation.

And so much for the Prophets name: he is further descri­bed [Page 18] by his parent, that he was the sonne of Beeri. What this Beeri was, there is no mention in the Scriptures. For where­as The sonne of Beeri. as the Hebrewes affirme that hee 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 diuersly 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 affirme 1. Chro. 7. 37. him to haue beene of the Tribe of Issachar. Leauing therefore to search in the darke for that, which if wee found, were not Hieron. in gl. ord. Isidor. greatly material: let vs further consider why mention is made heere of one Beeri. Some of the Hebrewes affirme, because he was also a Prophet: the which reason is grounded vpon a common obseruation amongst them; that where the father of the Prophet is named, we are to conceiue that he also was a Prophet. Where the grandfather is also mentioned, it is to signifie the dignitie and honour of his stocke. The like rule they haue vnto this; namely, that where no mention is made of his countrey, we are to conceiue that hee was a Citizen of Ierusalem. But these obseruations being pressed vpon vs without any reason, may without reason also bee denied: especially seeing it is their vsuall custome stifly to affirme that which they weakely, or not at all proue.

Others affirme, that mention is made of his father, because he was of famous and honourable parentage, that hereby his 1. Cor. 1. 26, 27, 28. prophecie might receiue more authoritie and credit. But this likewise hath no ground; nay, contrariwise we know, that it is not the manner of Gods Spirit, to seeke authority vnto his writings from the nobility of his penmen, but rather shew­eth his wisedome in mans foolishnesse, and his glory in mans basenesse, that God may be all in all.

Leauing therefore others opinions, who leaue the light of Gods word, and grope for the trueth in the darkenesse of their owne inuentions, the likeliest cause why the Prophets father is here named, is, that hee might bee distinguished from others of his name; for foure names being common to many, surnames were added to put a difference betweene one and another, which amongst the Hebrewes were vsually [Page 19] taken from their fathers and grandfathers, as the manner a­mong the Welchmen is at this day. So Simon was called Pe­ter, Matth. 10. 24. to distinguish him from Simon the Cananite: Iames the sonne of Zebedeus, to distinguish him from Iames the sonne Verse 2, 3. of Alpheus. Whereby also it appeareth, that this was vsuall, not onely when they were of noble, but also of meane and poore parentage.

And so much concerning the instrumentall cause of this The time wherein Hosea prophecied. prophecie. In the last place wee are to obserue the time, wherein and how long hee prophecied, expressed in these words, In the daies of Ʋzziah; & c. That is, in the raigne of these Kings of Iuda and Israel, or in the yeares wherein they In the daies of Vzziah, &c. raigned; which by a figuratiue speech common with the He­brewes, is called daies, because raignes, times, and yeares consist of daies.

The Kings of Iudah, in whose time Hosea prophecied, are foure; Vzziah, Iotham, Ahaz, Hezechias: of the Kings of Israel one onely is mentioned, namely Ieroboam, who is said to be the sonne of Ioash, to distinguish him from Ieroboam, the sonne of Nabat, who first vsurped the Kingdome of Israel. Not that hee raigned onely all this time, for Hosea prophecied in the time of fiue other Kings of Israel (if they may be all called Kings, seeing some of them were tyranni­call vsurpers) to wit, Zachariah, Shalem, Menahem, Pekahi­ah, Pekah, and as it is very probable in the daies also of Hoshe­ah: but mention is made of him, that light might be giuen to the Cronologie, & that it might appeare how long Hosea prophecied, as we shall shew afterwards.

The causes why mention is here made of the raigne of these Kings are. First, to shew the certaintie of this prophecy, in that y^e particular time wherin it was deliuered is specified.

Secondly, because in Cronologies no fitter course can be taken for the numbring of times and yeares wherein things were done, then by the raignes of Kings; because the time by this meanes is better obserued and remembred; Kings raignes, and the things done by them, being often repeated in common discourse.

Thirdly, because it giueth light vnto the vnderstanding of the prophecie, by hauing recourse to the historie of these Kings; where vnderstanding their disposition, life, & actions, wee may thereby guesse at the state and condition of the Regis ad ex­emplem, totus componitur orbis. times and people ouer whom they raigned; seeing the sub­iect either for feare or fauour, vsually imitateth and confor­meth himselfe to the nature, disposition, and behauiour of his Prince.

Fourthly, that it might appeare that these prophecies were not deliuered for priuate ends and respects, but for the publike vse and profite, as well of their people as of their Princes, that all with one accord, both by Gods sweete pro­mises, and seuere threatnings, might bee brought vnto true repentance.

Lastly, that we might know how long the Lord vsed the constant ministerie of his Prophet, in mouing the people to How long Hosea pro­phecied. forsake their sinnes, before he would inflict the punishments which they deserued; the which may be gathered out of this Cronologie of the raigne of these Kings of Iuda and Israel. For Vzziah, who is called also Azariah, raigned two and fif­tie yeares, in whose raigne hee beganne to prophecie: and lest we should thinke that hee beganne to prophecie in the latter end of his raigne, he addeth also, that hee prophecied in the daies of Ieroboam, who raigned one and forty yeares ouer Israel. 2. King. 14. 23. And in the seuen and twenty yeare of his raigne, began Vzziah to raigne ouer Iuda. 2. King. 15. 2. King. 14. 23. 1. So that if we reckon but from the last yeere of Ieroboam, it 2. King. 15. 1. will appeare that Hosea prophecied in the time of Ʋzziah, thirty seuen or almost thirty eight yeares: to these if wee adde the time of Iothams raigne, which was sixteene yeeres, 2. King. 15. 33. And of Ahaz, which was sixteene yeeres more, 2. King. 16. 2. it commeth in all to 69. or 70. yeares. 2. King. [...]. 33. 2. King. 16. [...]. Now it is likely, seeing mention is made of Ieroboam and Hezekiah, that hee prophecied also in some part of their raigne; and according to Ieromes iudgement, he prophecied fiue yeares vnder the raigne of Ezechias. For as hee saith of him, he did foresee the future, and bewailed the present de­struction [Page 21] of the Kingdome of Israel; which was effected by Salmanasser, in the sixt yeare of Ezechias raigne. To all which time, if wee adde some yeeres of Ieroboams raigne, it will a­mount in all almost to eighty yeeres.

For whereas some imagine, that the yeeres of Iothams raigne, are to be numbred with the yeeres of his father Vz­ziah, because in his time he being strucken with leprosie, Io­tham gouerned in his fathers stead; it is very probable, that besides this time, he raigned after his fathers death sixteene yeeres. For it is not said, that he raigned as King while his fa­ther liued; but that hee gouerned his fathers house, and ru­led the people of the land. 2. King. 15. 5. 2. Chronicles 26. 21. Namely, as Vice-roy, or his fathers Lieuetenant or De­putie. 2. King. 15. 5. 2. Chro. 26. 21

The doctrines which we hence gather are diuers. First, we Gods mercy in affording to his people the meanes of saluation. may obserue Gods infinite mercy towards this people of Israel, who before he would destroy them, as their sinnes deserued, he continued this and other of his Prophets mi­nistery for a long time together; to the end that they might be turned vnto him by true repentance, and so escape his iust iudgements threatned. Of this mercy we haue the like example in the daies of Noah, before the captiuity of Iuda; and the vtter destruction of Ierusalem, in the times of Christ and his Apostles; and in our owne daies.

Secondly, we may obserue the obstinate wickednes, and inflexible obduratenesse of this people; who notwithstan­ding The hardnes of the peoples hearts. this mercy of God, and meanes of their conuersion, continued in their sinnes without repentance. The which obstinacie and rebellion, is not proper vnto them, but com­mon with vs in these times, wherein we stubbornely refuse the like, or greater mercy, and make no profitable vse of far greater meanes which God hath giuen vs for our conuersi­on. But if we continue in the hardnesse of our hearts, let vs not expect or hope for immunitie of punishment: for as in the time of this Prophet, after the people had long contem­ned Gods mercy, he brought vpon them his fearefull iudge­ments: so will he deale with vs, &c.

The vse which we are to make hereof, is, that seeing our hearts are so hard and inflexible, we doe not onely labour to bruise them by the hammer of Gods word, and by ap­plying vnto them the threatnings of the Law: but seeing this is not sufficient, in respect of their more then adamantine hardnesse, we are often to implore the assistance of Gods holy Spirit; for that onely is that precious oyle whereby they are suppled, softned, and made plyable to Gods will.

Thirdly, we may heare obserue the painefull diligence, The patience and diligence of our Pro­phet. and vnwearied patience of the Prophet, who for the space of so many yeeres continued his laborious ministerie, and that not with a religious and obedient people, which might haue yeelded vnto him some comfort and incouragement, when as he did see the fruit of his labours; but with an idolatrous and stiffe necked nation, who scorned and despised his mi­nistery.

The vse hereof serueth to stirre vs vp to follow his exam­ple in our seuerall places and callings, though they seeme te­dious and toilesome vnto vs; especially Gods Ministers haue here a patterne of diligence and painefulnesse, for their imi­tation: which that they may imbrace and follow, they are often to call to minde the recompence of reward promised. Dan. 12. 3. Dan. 12. 3.

So likewise the hearers of Gods word may here learne, patiently to harken to the word of exhortation and repre­hension; and not to waxe wearie and tired, though Gods Mi­nisters doe for many yeares together inueigh against their sinnes, and denounce Gods iudgements due vnto them; as the custome of many is, who though they be neuer wearie of sinning, yet they are presently weary of hearing their sinnes reprehended.

Fourthly, we are to obserue, that this our Prophet was sent as Gods ambassadour when he was but young, and con­tinued No age ex­empted from Gods seruice. it vntill his old age. Whence we learne, that no age is exempted from Gods seruice, nor any time so vnfit, but that if it please the Lord to grant the assistance of his Spirit, a man may in it aduance the glory of God, and benefit the Church. [Page 23] And therefore we may not excuse our selues by our youth, as though it were not time for vs to begin to serue God; nor by our age, as though that should exempt vs from Gods seruice, as being too painefull and laborious; but as we are to beginne betimes, so we are to hold out to the end, seeing nothing is more honourable then a gray head in the waies of righteousnesse. Pro. 16. 30. Prou. 16. 30.

More especially the people may here learne, not lesse to The youth of Gods Mini­sters not to be despised. esteeme Gods ambassage, by reason of the youth of the am­bassadour, seeing the Lord hath called both young and old, and fitted the one as well as the other for this seruice; to the end that we should not rest and depend vpon the person of the Minister, but vpon his owne ordinance, the ministerie of his word, and on the blessing of his holy Spirit, whereby onely it is made effectuall for our saluation. Ieremy was but a childe, that is young in yeares, when he was called to be a Prophet, Ier. 1. 6. but yet he must not be afraid to speake to Jer. 1. 6. 8. the ancient and mighty, because God was with him to deliuer him. vers. 8. Timothy was called to be an Euangelist whilest he was yong, but yet no man might despise his youth. 1. Tim. 4. 12. 1. Tim. 4 12. Hosea prophecied in his young daies, but they were not ex­cused hereby who would not heare him; nor exempted from feeling Gods iudgements.

Fiftly, we may here obserue, that he did prophecie the ru­ine The ruine of Israel foretold, when it most flourished. of the kingdome of Israel, not in the declining state thereof, but in the raigne of Ieroboam, vnder whom it most flourished, when there was no appearance of such future ca­lamities, as were foretold by the Prophet; for Iehoash his fa­ther had gotten the vpper hand of Amaziah King of Iudah, and had carried away the treasures of the Temple and the Kings house; and Ieroboam himselfe hauing obtained many notable victories against his enemies, inlarged the borders of the kingdome to her ancient limits. So that now, the ido­latry of those times might be defended, in that it had more prosperous successe, then the pure worshippe of God in the kingdome of Iuda: but in these times God sendeth his Pro­phet, being young of yeares, to reproue King and people [Page 24] for their idolatrie, and to denounce and foretell the vtter subuersion of the kingdome.

Where first we may obserue the vndoubted truth of this prophecie, seeing he could by no other meanes, but by the inspiration of Gods Spirit, attaine to the knowledge of the ruine of the Kingdome, when in respect of the present flou­rishing estate thereof, there was nothing lesse feared or ex­pected.

Secondly, whereas it is said, that the Prophet prophesied The Pro­phets cou­rage. in the time of Ieroboam; and in that flourishing estate of the kingdome foretold the ruine thereof: hence we obserue that notable boldnes, and couragious fortitude of this Prophet, who durst vndertake and go through a matter of such great difficultie and danger: For seeing the victorious King and people, were made drunke with prosperitie, exceeding­ly lifted vp in pride in their good successe, and long hard­ned with their customable liuing in all maner of wickednes, it may easily be guessed, with what scoffes and taunts, they entertained the Prophet; and vnto how many dangers hee exposed himselfe, where he prophecied of their destructi­on, which they not so much as feared.

The which serueth to teach Gods Ministers in these times, boldly and couragiously to deliuer Gods embassage, euen before Kings and great Potentates, when they are called hereunto; and not to be daunted with the face of man, when they speake in the place of God; nor to be discouraged with scoffes, taunts, and reproches, difficulties and dangers, which they vndergo in performing their dutie; for hee that hath set them on worke, will giue them their wages; so that they shal not suffer the lest thing for his sake, which he wil not recom­pence an hundred fould.

Thirdly, wee obserue Gods maruelous and miraculous preseruation of this his Prophet, in the middest of all these Gods power in preseruing his Prophet. dangers, for the space of many yeeres together; so that though he was compassed about with wicked men; and was vnder the gouernment of Idolatrous Kings, against whose idolatrie he inueighed, yet God deliuered him in the mid­dest [Page 25] of all these perils, and brought him in peace in his very old age, vnto his graue, as Epiphanius writeth.

The consideration whereof, should encourage Gods Mi­nisters, to goe on in the performance of their dutie, euen through the middest of dangers, seeing the speciall proui­dence of God watcheth ouer them, and will preserue them in their waies, though it seeme neuer so impossible, so farre forth, as God thereby may be glorified, and their saluation furthered. Examples of this marueilous preseruation, wee haue in Noah, Lot, Moses, Elias, Iohn the Euangelist, Mar­tin Luther, and many others.

Fourthly, in the example of this Prophet, Gods Ministers Vices are to be reproued when they most prosper. may learne, to set vpon and inueigh against vices, not onely when they are discountenanced with Gods iudgements, and vnder foote, but then most especially, when they are in­tertained with most prosperous successe, and do seeme to be approued by God, in regard of that peace and prosperitie, which doth attend vpon them.

Lastly, heere we learne, that we are not to iudge of Gods loue and fauour, nor of the vertues, and religious godlinesse Prospertie no true signe of Gods loue. of a State, by their good successe, and prosperous affaires; for vnder the gouernment of this King Ieroboam, such was the estate of this kingdome and people; and yet the Lord sendeth his Prophet, to shew them that they were out of his fauour, and that he would diuorce them from him, for their manifold adulteries: that their religion which was accompa­nied with prosperitie, and all worldly felicite, was false, ido­latrous, and superstitious, and that they abounded in all sin and wickednesse.

ANd thus much concerning the inscription: now it fol­loweth that we speake of the legall comminations: where first is set downe their sin, and secondly their punish­ment. Their maine and capitall sinne was idolatrie, which is signified vnder the typicall mariage of the Prophet, with a wife of fornications, the which is enioyned by the Lord, vers. 2. and vndertaken by the Prophet, vers. 3.

Vers. 2. At the beginning, the Lord spake by Hosea; and the Vers. 2 Lord said vnto Hosea, Go, take vnto thee a wife of fornications, and children of fornications: for the land hath committed great whoredome, departing from the Lord. In this verse is contai­ned the Lords commandement, and the reason thereof. In the commandement is set downe: 1. The time or order: 2. The commander: 3. The person vnto whom the com­mandement is directed: 4. The thing commanded.

The time or order in these words (At the beginning) The expositiō. At the begin­ning. which some expound, that the Lord first spake vnto this Prophet, before he spake vnto any of the rest, and sent him to prophecie vnto the people, before any of the other Pro­phets. But this being generally vnderstood, is not true, see­ing before he had spoken to many, as to Abraham, Noah, Elias, Elizeus, &c. And if more particularly we vnderstand it of the Prophets of his time, whose writings are extant, it is not probable that Hosea was first, but rather Ionas, who pro­phecied in the beginning of Ieroboams raigne, and did fore­tell all his famous victories, as appeareth, 2. King. 14. 25. 2. King. 14. 25. whereas it is very likely, that Hosea prophecied not vntill the latter end, vnlesse we would say that he prophecied 100. yeares, for so much it is almost from the beginning of Iero­boams raigne, to the beginning of Ezechias. And moreouer it is heere said, vers. 4. that the iudgements threatned by Ho­sea, should within a little while be inflicted, which was not in Ieroboams raigne, but in his sonnes, and those who succee­ded him. These words therefore, are rather thus to be vnder­stood, that this was the beginning of the Lords speech vnto Hosea; or that the Lord thus began his speech vnto Hosea, when he called him to be his Embassadour vnto the people: and this the Hebrew text will well beare, 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 noune or verbe.

The Commander is Iehouah, who doth not speake vnto The Lord spake to Hosea. the people immediately by his owne voice, but by his Pro­phet Hosea: the word in the originall signifieth that the Lord [Page 27] spake in Hosea; which some expound, that the Lord spake vnto Hosea; some, that he spake with Hosea; some, that he spake by Hosea: but somewhat more is here to be vnder­stood; namely, that he so spake by him, as that also he spake in him, prompting him as it were by his Spirit, what hee should deliuer 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 vnderstand, not onely that the Lord barely spake vn­to the Prophet, for so the Lord also speaketh to all whom he instructeth by his word; but that he spake vnto him imme­diately by himselfe, and not as vnto an ordidary man, but as vnto his Prophet, whom he sent as his ambassadour vnto the people, with his word in his mouth, which he was to deliuer vnto them, as in Gods owne person. Here it is said, that the Lord spake not onely to him, and by him, (for he spake also by Balaams Asse vnto his Master, vsing him as his instrument to reproue the Prophets folly) but also that he spake in him, because the Spirit of God dwelling in him, directed his tongue; so that he deliuered nothing according to his owne inuentions, but the pure word of God. The like phrase is vsed, 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 haue experience of Christ that speaketh in me. Matth. 10. 20. For it is not you that spake, 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 vse them as his instruments in his owne stead, to deliuer his word vnto his people.

In the words following he addeth; That the Lord said vn­to Hosea: which hath relation vnto the speciall commande­ments which ensue. So that here is somewhat more to be vnderstood then was expressed in the first verse, namely, that the Lord did not onely speake vnto the Prophet generally, but that hee thus spake after this speciall manner, as fol­loweth.

And this is the meaning of the first wordes of this verse; the summe whereof is this: that the Lord, when as he called Hosea to be a Prophet, put his word into him, and spake in [Page 28] him and by him, as his Ambassadour, who represented his owne person: and for the beginning of his speech, caused him to vse the words following vnto the people.

Now let vs come to the doctrines and instructions which arise out of these words. First, here we obserue, that before The do∣ctrines. the Lord sendeth Hosea to speake vnto the people, he first speaketh vnto the Prophet, and putteth his ambassage into God furnish­eth all whom he sendeth on his Embassage. his mouth, preparing and fitting him vnto this great worke vnto which he called him. From whence we learne, that all who are called of God to the worke of the ministery, are first by him so furnished with the gifts of his Spirit, that they are in some good sort enabled to deliuer Gods word and mes­sage vnto the people. And this is apparant through the whole course of the Scriptures: for those who were after an extraordinarie manner called, were also extraordinarily fur­nished for this worke; as the Prophets, and Apostles: those who had an ordinary calling, were prepared by ordinarie meanes, as in the schooles of the Prophets; as the vse also is still amongst vs at this day.

Whereby it appeareth, that those blinde guides, and dumbe Ministers which in these times abound, were not sent of God: for if an earthly Prince will not make choyce of an ignorant and speechlesse Ambassadour, much lesse will God, infinitely wise, make choyce of such messengers; espe­cially considering that hee is in himselfe able to furnish any whom he sendeth, with sufficiency of gifts fit for that cal­ling vnto which he calleth them.

Secondly, we may obserue, that the Prophet doth not en­ter into the worke of his Calling, before he is after a speciall An outward Calling neces­sary for Mini­sters. manner sent from God, although hee was furnished with gifts, and had his minde illuminated by the Lord, speaking to him and in him. From whence we learne, that we are not to thrust our selues into this Calling, though wee had great knowledge and learning, vnlesse we be first called and sent by God; which extraordinarily was done by God himselfe to the Prophets and Apostles immediately; and ordinarily, by the Church, or those which by the Churches consent are [Page 29] appointed for this purpose. For though Christ had instru­cted his Apostles, yet they preach not till he sendeth them. Matth. 10. 5. Though Iohn the Baptist was strong in the spi­rit, Matth. 10. 5. yet he remained in the wildernesse as a priuate man, till the appointed time came that he should shew himselfe vnto Isra­el. Luke 1. 8. Yea, though our Sauiour Christ had the Spirit Luke 1. 8. of God, and the gifts thereof without measure; yet he execu­ted not his publike ministery till the day which God had ap­pointed came, and til he was prepared thereunto by his for­tie daies fast. Matth. 4. None of the Pastors and Doctors Matth. 4. might take vpon them to discharge the works of those cal­lings, till they were allowed of the Church by the impositi­on of hands. 1. Tim. 4. 14. 5. 22. Those therefore▪ which are Gods true Prophets, as they are furnished with gifts, so they 1. Tim. 4. 15. and 5. 22. haue Gods speciall warrant and calling, before they vnder­take the execution of their office. And contrariwise, to speake before God sendeth, is a note of a false Prophet, as appeareth, Ier. 23. 21. I haue not sent these Prophets (saith the Lord) yet they ranne, I haue not spoken to them, yet they prophe­cied. Ier. 23. 21. & 14. 13. 27. 15. 28. 8, 9. Gods loue to his Prophets. Ier. 14. 13, 14. 27. 15. 28. 8, 9.

Thirdly, we may obserue, that before the Lord executed those punishments vpon the people which their sinnes de­serued, he first reuealeth his will vnto his Prophets. Whence we learne Gods speciall loue towards them and their digni­tie, in that the Lord maketh choyce of them, to be as it were his priuie counsellers, without whose knowledge he will do no worke of great importance: according to that, Amos 3. 7. Amos, 3. 7. The Lord will doe nothing, but he reuealeth his secret to his ser­uants the Prophets. The practise whereof wee may see to­wards Abraham. Gen. 18. 17. Gen. 18. 17.

Fourthly, whereas the Lord vseth the ministerie of his The benefit of the ministe­rie to both Teachers and people. Prophet, for the manifestation of his will; hereby he decla­reth his great mercy and goodnesse, both to the Prophets and people: to the Prophets, in that he vouchsafeth them this dignitie, to be his Ambassadours and Ministers of our recon­ciliation with God, and eternall saluation; which office be­longed also to his most dearely beloued Sonne. In which re­spect [Page 30] the Apostle saith; that they were co-workers with Christ. 2. Cor. 6. 1. To the people to whom he appointeth the mini­sterie 2 Cor. 6. 1. of man like vnto themselues; because in respect of their sinne and corruption, they could not indure the glorious voice of God, vnlesse this glorious maiestie were as it were veiled and shadowed with the ministery of man; as appea­reth by their suit made vnto God. Exod. 20. 19. The which is graciously granted. Deu. 18. 16, 17. And because we could Exod. 20. 19. Deu. 18. 16. 17 not conceiue and vnderstand his glorious and most wise speech, he hath appointed his Ministers, that they, like nur­ses in their childish and broken language, which is most fit for our capacitie, might instruct vs in the knowledge of Gods will.

Fiftly, whereas it is said, that the Lord speaketh in the Prophets; we learne, with what feare, reuerence, and atten­tion Reuerence required in hearing the word. we are to heare and receiue the word of God; in that the Lord himselfe speaketh vnto vs by them, and vseth their mouth and tongue as his instrument, and as it were the in­terpreter of his minde: as it is, Luke 1. 70. And in that they are Gods Ambassadours, representing vnto vs his person, Luke 1. 70. and in Christs stead bring vnto vs the glad tydings of the Gospell, and of our reconciliation with God. 2. Cor. 5. 20. 2. Cor. 5. 20. Whom if wee receiue, wee receiue Christ himselfe: whom if we contemne, wee contemne not man, but the euerliuing God: as appeareth, Luke 10. 16. Luke 10. 16.

Lastly, whereas he sendeth the Prophet with special com­mandements Gods mercy in denoun­cing punish­ments. to the people, to shew vnto them their sinne, and to denounce such punishments as by them they had de­serued: We are to obserue a double mercy of God towards his Church. For first before he will punish them, hee giues them warning, that by their repentance they might preuent his iudgements threatned. And secondly, if they went for­ward in their sinnes, till the punishments were inflicted, they might then call to minde who punished them; to the end, that then at the least, they might forsake their sinnes, and turne vnto the Lord by true repentance, that so hee might haue mercy vpon them. Where as otherwise (such is our cor­ruption) [Page 31] they would neuer looke vnto the hand of God cor­recting them, nor consider the cause of their punishment, but ascribe all, either to chance & fortune, or to some inferi­our cause, and so goe forward in their sinnes, to their de­struction.

And so much concerning the commander, and the person Goe take vnto this a wife of fornications. commanded. Now wee are to speake of the commande­ment it selfe, which is inioyned vnto the Prophet: which is, that he should goe and take vnto him a wife of fornications, &c. where first we are to cleare that question of great diffi­cultie which hath troubled many; namely, whether the Whether Ho­sea was com­manded actu­ally to marrie an harlot; or but in vision only. Lord inioyned the Prophet indeede and truth to take to wise an infamous harlot; or whether it were a vision onely, and to be propounded by the Prophet, by way of parable to the people. Many thinke that it was inioyned by the Lord to be done indeede, and that it was accordingly performed actually: to which iudgement, they are moued by the out­ward letter of the text. And amongst these expositors are generally the Papists, whose custome is to expound things done, by allegories: and allegories and parables as things done: though innumerable absurdities follow thereupon. But that this was onely shewed to the Prophet by vision, and inioyned that by way of parable he should declare it to the people, it appeareth plainely by these reasons.

First, because God commandeth nothing which is con­trarie Reasons pro­uing that the Prophets ma­riage was one­ly in vision. to honestie, the law of nature, and good manners; but that the Prophet of God should marrie with an infamous and common harlot, is contrarie to all these; and therefore God did not command it actually to be done, but onely by way of parable.

But against this is obiected, that God commanding it, it becommeth honest and lawfull. I answere, that this is to beg that which is in question: neither doth God command euill and vnlawfull things, that so they may become good and honest; but his will being the rule of goodnesse and iu­stice, doth onely command things good and iust; and ther­fore they are so to be esteemed, because not onely they are [Page 32] good and iust in their owne nature, but also because he wil­leth and commandeth them.

But it is further vrged that God commanded the Israe­lites, to spoile the Egyptians of their gold, siluer, & iewels: and therefore seeing the commandement of God made that action lawfull, which otherwise would haue been theft in the people of Israel; therefore the like commandement might make this mariage of the Prophet lawfull, which in it selfe was vnhonest and vnlawfull. To which I answere that there is great dissimilitude in these two examples: for first God the soueraigne Lord and chiefe owner of heauen and earth, and all that in them is, in his own right and by his sole authority, might take that which was his owne frō one, and giue it to another. Secondly, this action was lawfull by the law of nature and nations, that those who had long serued them as bondmen, should haue some reward for their la­bours; which because they tyrannically withheld, the Lord like a Soueraigne monarch and iust iudge, righted the cause of the oppressed, and appointed vnto them this wages for their tedious seruitude. And therefore there being no such equitie in this vnhonest mariage; and seeing the Lord neuer by his sole authoritie commandeth things vnlawfull and dishonest, this example maketh nothing for their purpose.

Againe, they obiect, that God commanded Abraham to sacrifice his owne sonne; which action in Abraham should haue been vnnaturall and wicked. I answere, that this com­mandement in Gods purpose, was a commandement of tri­all onely, which he meant not should be put in execution. Yea, but though Abraham had slaine his sonne, his action had been iust and lawfull. I answere that this also is most true; for seeing God, who is absolute Lord of all creatures, and chiefe iudge of heauen and earth, hath vnlimited power of life and death: and seeing the party was to be slame, how­soeuer he was innocent towards his father, yet had deserued not onely temporarie, but also eternall death, in respect of his sinnes against God; Abraham being commanded by God to be his minister of iustice in executing deserued pu­nishment [Page 33] vpon his sonne, was to set aside fatherly affecti­on, and to yeeld obedience to Gods seruice, but yet iust commandement. Neuerthelesse because the outward ad­ministration of this act would haue seemed vnnaturall and against the law of nature and nations, the Lord onely in­ioyned it by way of triall, and neuer purposed that it should be put in execution; although being the father of spirits, it was easie for him, to haue raised him againe from death to life. And therefore this semblable commandement of a see­ming vnlawfull thing, affordeth no colour, to proue that this dishonest marriage should bee actually inioyned and per­formed.

Secondly, we may not giue such an exposition of one of Gods Commandements, which contradicteth and crosseth an other: but that one of such holy and high a calling as this Prophet, should linke himselfe in marriage with an infamous and common harlot, contradicteth and crosseth other com­mandements; and therefore we are not thus to expound it. The proposition needes no proofe: the assumption is mani­fest by these reasons: In that it was vnlawfull for the high Priest to take to wife a diuorced woman, a woman polluted, or an harlot; nay, he might not so much as marry a widowe: Leuit. 21. 14. In that the Lord giueth speciall charge, concer­ning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choyce of his Ministers; that their wiues be honest, so­ber, and faithfull: 1. Tim. 3. 11. and that they haue faithfull chil­dren, not riotous or disobedient. And therefore it is not likely that the Lord, who hath had such speciall care of their mar­riages, would inioyne his Prophet to take vnto him an har­lot, and her adulterous broode; and so make his house, which should be vndefiled, a stewes or filthy brothell.

Thirdly, by such a marriage God should haue made his Prophet contemptible, and his ministery; and that true reli­gion which he professed, should by this meanes haue beene despised, and exposed to the slanderous reproach of vnbe­leeuers, who are apt to take all occasions, whereby they may disgrace Gods Ministers and their ministery.

Fourthly, whereas the Lord calleth not onely his wife, a [Page 34] 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 plaine against it, which affirmeth; that she conceiued after marriage, and bare these children vnto him: if wee say, that the Prophet had them by her in lawfull marriage; how then could they bee truely called children of fornication, though before marri­age she had plaied the harlot?

Fiftly, there was no necessitie why this should be actually done; seeing, if it onely appeared to the Prophet in vision, and were deliuered to the people by way of parable, it were sufficient to conuince them of their sinne; which was the maine end the Lord aimed at.

Sixtly, it should not haue been so fit for Gods purpose, that this should be actually done; seeing he could not marry her, and haue by her three children one after an other, in lesse time then almost three yeares: whereas the Lord sendeth his Prophet, to the end that hee should presently conuince the people of their sinnes, and reclaime them from their corrup­tions, which were so great that they needed present cure.

Lastly, in the third chapter the Lord commandeth the Prophet to loue, and take vnto him an adulterous harlot: but this the Lord would not haue actually done; for the Lord is a holy and pure Spirit, who hateth and abhorreth adulterie, and all vncleannesse; but onely in type would haue the adul­teries of the Israelites, which they committed with their false gods, discouered: from which the great loue, which he their Lord and husband had from time to time shewed vnto them, could not restraine them. And therefore, seeing that is typically to be vnderstood; why not this also?

But it is obiected, that in the text, this is plainely set down as an history of things actually done. I answere, that this Obiection 1 Answer. is vsuall with the Prophets, to the end that they may, after a more significant and emphaticall manner, expresse their mindes, and leaue a more deepe impression in the mindes of their hearers, to propound types and parables as histories of [Page 35] things done, for the distinguishing whereof: and the true expounding of such places we are to obserue this rule, that where the litteral sense implieth any impossibility, or grosse absurditie, or any thing contrarie to the analogie of faith, or some other plaine place of Scripture, there wee are to ex­pound it as a type or parable: but in this place if wee take the litterall sense, it implieth a grosse absurditie▪ and contra­dicteth other places of Scripture, as I haue shewed, and therefore it is to be vnderstood typically and as a parable.

Neither are we to vnderstand this place so only, but ma­ny other the like which seeme as plaine histories of things done, as this here. So Esay is said to haue walked naked and barefoote 3. yeeres, 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 booke, Ezech. 3. 1. 2. to lay siege against Ierusalem, Chap. 4. 2. To sleepe vpon his left side 390. daies, Vers. 5. To bake his bread in the dung of man, vers. 12. So Ieremie is commanded to cast a booke into the midst of Euphrates, Ier. 51. 63. To hide his girdle by the Ier. 51. 63. & 13. 4. riuer Perath, or Euphrates, Ier. 13. 4. when hee was straitly besieged in the citie Ierusalem, and could not goe out, but he must be taken by the Babylonians. All which and many such like were not things done, but visions and parables.

But it is further obiected, that it should bee to no pur­pose Obiection 2 if this were not really done; and that it would haue been as effectuall to conuince the people of their sinnes, if the Prophet had set them before them in plaine words, and vsed no parables. I answer, that parables are more emphati­call, Answer. and leaue a more deepe impression then bare words; for they are as it were reall speeches, wherein things are liuely represented to the sight of the vnderstanding, as in pictures and tables. And therefore the Lord would haue his Prophet not onely in plaine words, but also in parables to set before the people their sinnes, especially their sinne of idolatrie, wherein both their patents and themselues had grieuously offended.

As though he should haue said: The Lord inioyned me, to the end that I should in more liuely manner set before you [Page 36] your sinne of idolatrie, to propound vnto you this parable, wherein he commanded me, to resemble himselfe vnto me, who should marrie a harlot, and haue by her adulterous children. For whereas the Lord like a louing husband had espoused you vnto him, you haue plaied the harlot, and haue committed spirituall adulterie with idols and diuels, so that now the land is become like vnto a brothel or com­mon stewes. And therefore the Lord is purposed to take with you that course which husbands do with their adulte­rous wiues, that is, to diuorce and put you away from him.

And this is the generall meaning of this parable. Now let vs consider the particular words. Goe take vnto thee a wife of fornications. That is, take in mariage a wife which is an infamous & common harlot, which hath not only once, but often, not with one man alone, but with many commit­ted fornication, and that not onely before mariage, but also after, and therefore not only an harlot, but an adulteresse al­so, as appeareth, Chap. 3. 1. By wife then of fornications, Hos. 3. 1. we are to vnderstand a fornicating wife, or a wife which is a fornicatour; for the Hebrewes, by reason that they haue few adiectiues, do vse the Genitiue cases of substantiues, in stead of adiectiues, as, A woman of vertue, for a vertuous woman, Ruth 3. 11. A citie of strength, for a strong citie, Esa. 26. 1. The which Genitiue case, if it be the plurall number, it doth Ruth 3. 11. Esa. 26. 1. aggrauate the thing, and is to be vnderstood superlatiuely, as, A man of bloods, that is, a most bloodie man, Psal. 5. 6. A Psalm. 5. 6. man of griefes, that is, a man full of griefes, or extremely grieued: Esa. 53. 3. So here, a wife of fornications, that is, a cō ­mon Esa. 53. 3. harlot addicted to all manner of iust and vncleannesse.

And children of fornications. That is, beget of this vn­cleane and filthie wife, vncleane and filthy children: which may be called children of fornications, either because they are borne of an adulterous harlot; or because when they come to yeeres, they will resemble and imitate their mother in her fornications.

And this is the meaning of the words. In which is pro­pounded a parable to the Israelites, wherein the Prophet re­presenteth [Page 37] the person of God; the wife of fornications, the Church or Synagogue of the Israelites, or the ten Tribes; the children of fornications, the particular men and women, which successiuely one age after an other, committed spiri­tuall fornication, forsaking God, their first and true hus­band, and betaking themselues to the worshippe and ser­uice of idols.

Where we may obserue the great mercy and goodnesse of God, who vouchsafeth to match himselfe in marriage with his Church, which is farre vnworthy so great a fauour, and so excellent a dignity. Christ Iesus hath espoused him­selfe vnto vs: but what were we before he made choyce of vs? Gods mercy vouchsafed his Church in her espousals. surely vncleane fornicators, who had prostituted our selues to idols, wantons, buggerers, theeues, couetous, drunkards, rai­lers, extortioners; as the Apostle speaketh, 1. Cor. 6. 9, 10, 11. And what are we after our espousals? surely blacke through 1. Cor. 6. 9. Cant. 1. 4. our corruptions, spotted with manifold infirmities, tanned with the sunshine of wordly prosperity, and in no respect comely and beautifull, but onely in that we are decked and adorned with the glorious robe of Christs righteousnesse, and washed from our filthinesse with his precious blood. And that which is worst of all, the gracious goodnesse and entire loue of our husband, will not worke in vs the like loue towards him againe; but as before we were exalted by his free choice to this high dignity, we plaied the harlot: so, after that we are espoused, we commit spirituall whoredome, by setting our hearts and affections, more vpon the world and the pleasures thereof, then vpon our heauenly husband, for euery small trifle prostituting our soules to sinne, which we should keepe pure and vndefiled. And yet notwithstanding all this the Lord doth not diuorce vs from him, but exhor­teth vs to returne, promising that hee will receiue vs into his former loue and fauour. Ier. 3. 1. 12. 14, 22. Ier. 3. 1. 12. 14. 22. The Reason.

And so much concerning Gods Commandement. Now we are to speake of the reason thereof. For the land hath com­mitted great whoredome, departing from the Lord. By land, we are to vnderstand the inhabitants of the land, by a vsuall me­tonymie [Page 38] of the subiect for the adiunct: that is, the ten Tribes of Israel, which in times past were married to the Lord, by promising vnto him alone, their faith and loyall obedience. Hath committed great whoredome. The Hebrew text hath it; Because the land whoring shall whore. By which manner of phrases, wherein the word is doubled, the thing spoken is in­tended and aggrauated; as, weeping he wept: that is, he wept exceedingly: reioycing he reioyced: that is, he greatly reioy­ced: going he went: that is, he went hastily and speedily: so here; whoring it shall whore: that is, it will commonly, impu­dently, and with a brasen forehead play the harlot: and that without intermission, successiuely one age after an other; for so much is signified by the future tense here vsed: by which vsually is expressed a continuall act of time; as though hee would say, that the Israelites had not in former times onely, and presently did, but afterwards would continue in their spirituall whoredome.

Lastly, it is said, that they committed this whoredome, de­parting from the Lord. The Hebrew text hath it; From after the Lord: that is, forsaking the Lord, and leauing to follow after him in the paths of true holinesse and righteousnesse, and cleauing vnto their idols, following them in the by-paths of superstition and idolatry.

The sense therefore of these wordes is this; Goe and pro­pound vnto the people of Israel this parable, and thereby conuince them of their grosse idolatry: for howsoeuer they may flatter themselues through selfe-loue, yet the trueth is, they are no better then common harlots; for after that I haue vouchsafed them this dignity, to espouse them to my selfe, and they haue plighted vnto me their faith, and vowed their obedience, they both forgetfull of my mercie, and of their owne dutie, haue commonly, impudently, and continually committed spirituall whoredome with stockes, stones, and diuels, forsaking me their Lord and husband, and refusing to follow me in the waies of my commandements, and pro­stituting their bodies and soules to commit spirituall forni­cation with their idols, according to their owne inuentions, [Page 39] and their burning and vnbridled lusts and appetites.

Where first we may obserue, that the Lord intending to The vse of pa­rables, to con­uince the sin­ner of his sins. conuince this people of their sinnes, doth (before he plaine­ly sets downe their sins) propound it vnto them by way of parable; to the end that they, who were blinded with selfe-loue and partiall Iudges in their owne cases, might better see their sinnes in the person of others, and without partiali­tie condemne them, when they appeared like strangers, which they would suffer to passe without any hard censure, if they discerned them to be of their familiar acquaintance. And thus Nathan dealt with Dauid: 2. Sam. 12. And our Sa­uiour Christ with the Scribes and Pharisies: Matth. 21. 33. 2. Sam. 12. Matth. 21. 33. And here in this place the Lord maketh the people to con­demne themselues and their sinnes, in the person and pra­ctise of an adulterous harlot: and so inticeth them (as it were) to wound and kill their beloued friend, whilest it is masked and disguised in the habit of an enemy.

Out of which we may further gather, how farre wee are naturally in loue with our sinnes; so that we cannot be mo­ued Our naturall and corrupt loue to sinne. to hate, condemne, and mortifie them, so long as they beare our owne names; but rather are ready to mince, ex­cuse, and defend them, vntill we view them in the person of others, and see them enrolled vnder their names.

Secondly, wee may note our too too great loue of our selues, and too too small loue towards our neighbours; That selfe-loue makes vs exceeding partiall. which maketh vs easily to discerne, and heauily and seuerely to censure other mens faults; whereas we are readie to ex­cuse or defend the same, or greater in our selues: and there­fore [...] Lord, when he would haue vs to see and condemne our sinnes, doth not offer them to our censure, as they are in our owne selues, whom we loue too much; but in the person of others, whom for the most part, we loue not so much as we should: as appeareth in the former examples, and in this place: wherein the Lord is faine to deale with vs, as tender mothers deale with their wanton and wayward children; whom when they would as willingly amend, as vnwillingly displease them, they vse to chide and beate the standers by, [Page 40] and sometime shadowes and pictures, for those faults which their children haue committed; to the end, that so they may see and learne to dislike their faults in others, which they would not so easily discerne, nor so vnpartially condemne in themselues.

Thirdly, we may obserue, what exordium or beginning The thun­dring ex­ordium of the Prophet. of speech the Prophet here vseth; namely, hee doth not vse faire words, and sweete inticing allurements to make them attentiue; hee doth not first sweeten his seuere and bitter re­prehensions, and legall threatnings, with any commendati­on of their persons, or mitigation of their faults; but by pro­pounding vnto them this parable, whereby he laboureth to make them vnpartiall Iudges of their owne sinfull and mise­rable estate; he accuseth them to be no better, then an adulte­rous generation, of adulterous parents, adulterous children, and that by their often adulteries they had made the land as it were a common stewes: and therefore that the Lord would no longer beare with their spirituall whoredomes, but would withdraw his loue, and diuorce them from him.

So that now our Prophet commeth not as an Ambas­sadour, sent from God with conditions of peace, and with gracious promises, to allure them to obedience: but as a sonne of thunder, and like an Herauld sent from the Lord to denounce open warres against the people, for their grosse idolatry and outragious rebellion, hee beginneth his speech vnto them.

The reason why the Lord causeth his Prophet thus thunderingly to beginne his prophecie, was, because the Why the Pro­phet dealeth so roughly with the people. people had a long time, euen since the beginning of Ierobo­ams raigne, continued in their sinnes, especially their grosse idolatry: notwithstanding that the Lord had sent diuers of his Prophets, to reproue them for their sinnes, of which their consciences were conuinced by Gods law, and to draw them to repentance: sometimes by propounding vnto them Gods sweete promises of gratious benefits, if they would turne vn­to them; and sometimes by threatning punishments against those, who went forward in their sinnes. All which notwith­standing, [Page 41] the people continued vncorrigible, and grew worse and worse; and therefore the Lord causeth the Pro­phet to deale with them in this hot and rough manner, be­cause they had a long time lien frosen in the dregs of their sinnes.

And this course haue other of Gods faithfull ambassa­dours vsed, when they had to deale with such obstinate and incurable sinners. As Iohn the Baptist with the Saduces and Pharises, Matth. 3. 7. Peter with Ananias and Sapphira, Act. Matth. 3. 7. Act. 5. & 8. & 13. 10. Matth. 21. & 23. Gods Mini­sters must sit their speech to their auditory. 5. and with Simon Magus, Act. 8. Paul with Elymas, Act. 13. 10. And our Sauiour Christ himselfe with the Priests and Pharises: Matth. 21. & 23.

Out of which examples Gods Ministers may learne, in the deliuerie of Gods word spirituall discretion, in fitting their speech according to the condition of their auditorie; and not to deale with ignorant and vntaught men, after the same manner that they deale with wilfull and obstinate sin­ners; but as Physitions put a difference in their patients, applying to ordinarie sicknesses ordinarie remedies, and to desperate diseases, desperate physicke, and as Chirurgions to small cuts, applie healing plaisters, and for the curing of deepe festered wounds vse eating corrosiues and the sharpe lancher: So the Physition and Surgion of the soule for the curing of some desperate disease, or healing of some festered sore which sinne hath made in mens consciences, must vse bitter potions, a rough hand, and desperate remedies.

Secondly, God beginneth here with legall comminati­ons, The best me­thod of prea­ching for the conuerting [...]f a sinner. before he comforteth them with any euangelicall con­solations, because this is the best and fittest course for the conuersion of a sinner. For first their sores and festered wounds must be lanched, searched and drawne with the ra­sour and corrosiue of the law, before they be healed with the plaisters of Gods promises in the Gospell; for otherwise the wound being not healed to the bottom will breake out againe, and become worse then it was. First we must be bea­ten downe, before we can be raised vp; we must first see our sinnes, and seeing bewaile them, before God will shew vnto [Page 42] vs his sauing mercie; wee must bee nothing in our selues, be­fore we can be something in Gods sight; we must labour and grone vnder the heauie burthen of our sinnes, desiring no­thing more then to be eased of this intollerable waight, be­fore we will come to Christ, or he relieue vs; we must see our owne nakednesse, before hee will clothe vs with the robe of his righteousnesse; our owne emptinesse, before he will fill vs; our owne beggerlinesse, before hee will inrich vs; and our owne sinnes before he will pardon vs. All which prepa­ration is begun by the preaching of the law, and therefore the Lord beginneth with it here, as also hee tooke the same course with our first parents, Gen. 3. and with his Church Gen. 3. and people from time to time: so Iohn the Baptist, and our Sa­uiour Christ himselfe, whose example all his faithfull Mini­sters are to imitate, &c.

The third thing which we are to obserue, is, that he deci­phereth Why idolatry is called forni­cation. the idolatrie of the people vnder the name of forni­cation, whoredome, and adulterie; and that for diuers cau­ses: first in that there is betweene them great similitude and likenesse. For as the man taketh the woman to wife (coniu­gall faith being on both sides promised) so the Lord hath married vnto him the Church, and in Iesus Christ, the second person in Trinity, hath assumed mans nature into y^• Hyposta­ticall vnion, and so hath inseparablie ioyned vs vnto him­selfe, Iesus Christ also being knit vnto vs in that mystical vni­on, and so becomming our head and husband. And like­wise there is a mutuall contract passed betweene vs: for the Lord promiseth his grace, loue, fauour, protection, and all the benefits of this life, and the life to come; and the Church for her part promiseth her loue to God, coniugall faith, and dutifull obedience. And of this mariage mention is made, Hosea 2. 19. 20. Ier. 3. 1. 8. 20. 2. Cor. 11. 2. Hos. 2. 19. 20. Ier. 3. 1. 8. 2. Cor. 11. 2.

As therfore the wife breaking her coniugal faith and pro­mise, and withdrawing her loue, obedience, and bodie from her husband, that she may communicate them to some o­ther man, becommeth an adulteresse; so those who breake their faith and couenant made with God, and withdraw their [Page 43] loue, obedience, and outward seruice from him, that they may communicate them vnto false gods and idols, doe go a whoring after them, and commit spirituall adulterie with them. And this is y^e reason why in the Scriptures idolaters are vsually called harlots, fornicators, and adulterers, and idola­trie, whoredome and adulterie; as appeareth, Exod. 34. 15. Exod. 34. 15. Leuit. 20. 5. 6. Deut. 31. 16. Psalm. 106. 39 16. Leuit. 20. 5. 6. Deut. 31. 16. Psalm. 106. 39.

Secondly, as the adulterers are so blinded with their bur­ning lust, and blind furie, that though they bee naturally wise, yet they fall into sottish folly, running headlong, and as it were blindfold in their vncleane and filthie courses, though thereby they impaire their health, ruine their state, lose their credit, shorten their life, and destroy their owne soules: so Idolaters, though neuer so wise, through their blind superstition are so infatuated, that they beleeue more palpable lies and fall into more sottish follies, then little children could be brought vnto; not regarding their health, wealth, life nor credit, and hazarding the losse of their soules, so that they may goe forward in their blind deuotion.

The second cause why idolatrie is called adulterie is, to shew the greatnesse of this sinne, and how odious it is in Gods sight; for as it is a most horrible fault, and to any lo­uing husband most abominable, if a wife should prostitute her selfe vnto others, and that in her husbands sight and pre­sence: so is this sinne of idolatrie no lesse grieuous or odi­ous, because the Idolaters doe prostitue themselues to idols, to commit spirituall whoredome with them, and that in the sight and presence of God, who seeth all things and is pre­sent euery where.

But it may be obiected, that idolatrie is a farre greater sinne then adulterie, and therefore when it is called by that name, the sin is rather extenuated then aggrauated. I answer, first the grieuousnesse of this sinne is so much the greater, by how much more excellent the person is who is iniured and offended; and therefore when this adulterie is committed against Gods glorious Maiestie, it is infinitely more outragi­ous and hainous then when man is thus wronged.

Secondly, though idolatrie is a farre greater sinne then adulterie, yet when it is called by this name it is aggrauated, not in it own nature, but according to mens conceit and opi­nion; who make light account of the sins of the first table, as idolatrie, blasphemie, breaking the Sabbath, but thinke the sinnes of the second table very hainous in respect of the other, as murther adulterie, theft and such like. And therfore the Lord calleth them by the names of these sinnes, which we can better iudge of, to make them as they are odious and hainous in their owne nature, so also to appeare vnto vs. As if a man hauing to deale with a louing child, and intending to aggrauate the hainousnesse of this sinne of murthering the prince, should compare it to parricide, he should to his conceit make it appeare much more grieuous, although it be a farre more hainous and pernitious sinne to murther the prince, who is the father of the countrie, then a mans owne naturall parent.

And these are the things which are to be obserued out of Idolatrie and superstition know no li­mits. the name. The fourth thing to be obserued, is, that hee saith, they had committed great whoredoms, and also continued in them: wherein we may note the nature as of all other sins, so of this sin of idolatrie. For if once it bee entertained, it knoweth no limits nor bounds; but with the heate of blind furie, & ignorant superstition, it carrieth mē as it were hood­winckt into all grosse and abominable impietie: so that there is no creature in heauen or earth so base and contemp­tible, which the Idolater in his blind deuotion wil not wor­ship in the place of God, as appeareth, Rom. 1. 23. And this Rom. 1. 23. befalleth them by the iust iudgement of God, that they should be carried away in their sottish blindnesse into such grosse absurdities, and more then childish fooleries, because when God reuealeth his trueth vnto them, they will not im­brace and loue it, but rather loue their owne will-worship 1. Thes. 2. 11. The neerer man draweth to idols, the farther he go­eth from God. and follow the inuentions of their owne braine, 1. Thes. 2. 11.

Lastly, we may obserue, that he saith, whilst they commit­ted spirituall whoredoms, they departed from the Lord; so that the neerer man draweth vnto idols, the further hee [Page 45] goeth from God, neither is it possible that any should truely worship both together; as the Apostle sheweth, 1. Cor. 10. 21. 2. Cor. 6. 14. 16. The Idolaters pretend, that when they com­mit idolatry, they worship God in the idoll. But the Lord affirmeth, that then they depart from him. They say, that they serue God when they vse their owne wil-worship, and fol­low their owne waie. But the Lord, who acknowledgeth no worshippe, but when we followe him in the waies of his Commandements, saith; that when wee walke in our owne waies, we goe out of his way, and cease to follow him; wee forsake him who is our true husband, and after a whorish manner prostitute our selues vnto idols.

Where by the way we may note the sottish folly of Ido­laters, The folly of Idalaters. who leaue the Lord, infinite in all perfections, and worship a base creature; forsake the Lord, who is most wise, mighty, gracious, and in euery respect absolutely good, and betake themselues to the worship often times of stockes and stones, who haue neither vnderstanding, sense, life, nor mo­tion; neglect Gods seruice, who hath both power and will to reward their seruice with eternall life; and spend their time in the seruice of idols, who haue neither ability, nor will to doe them any good, but rather will be the meanes to plunge them into euerlasting destruction.

ANd so much concerning the first part of this type or parable: wherein the Lord inioyneth the mariage. The second part followeth, wherein is set downe the Prophets obedience, verse 3. in these words: So he went, and tooke Go­mer Verse 3 the daughter of Diblaim, which conceiued and bare him a sonne. In which wordes, as the Lord had inioyned a typicall mariage; so hee propoundeth typicall names fit for the pur­pose, The expo­sition. both of the harlot and her parentage; that so the para­ble might in more liuely manner represent vnto them their sinne of idolatry.

It may be, that the first word Gomer, might be the name of some notorious and infamous harlot which liued in those times: and it may be also, that it was onely a fained and ima­ginary [Page 46] name, inuented of purpose to decipher such a one as the Prophet here describeth: for it signifieth a thing whole and intire or consummate, complete, perfect, and accompli­shed. Some vnderstand it in the first sense, and thinke that thereby is signified and represented the whole body or na­tion of the Israelites, whom the Lord had taken vnto him­selfe in mariage. Others in the latter signification, & ima­gine that it hath relation to the harlot, signifying such an one, either who was of perfect and accomplished beauty, or such an one, as was throughly furnished with lasciuious allure­ments, and most expert in the art of venery: or finally, such an one as was most absolute, consummate, and fully re­plenished with all wickednesse and filthy vncleannesse.

The other name Diblaim, some take to be a patronymick, signifying the harlots country, and not her kindred; that she was an inhabitant of that waste and desolate wildernesse Diblam, or Diblath, of which mention is made, Ezech. 6. 14. Ezech. 6. 14. Ier. 48. 22. Ier. 48. 22. and that she was called a daughter of Diblaim, ac­cording to the like phrase of speech vsed in the Scripture; as a daughter of Sion, of Israel, of Tyre, and such like.

From which they gather the harlots disposition; that she loued to frequent and to liue in desert and solitary places, where she might with more secrecie, and without controle­ment, commit fornication with her louers: and that hereby is resembled the conditions of the Synagogue of the Israe­lites, who according to the custome of the Gentiles, erected altars in groues, woods, and hilly places, to the end they might commit spirituall whoredome with their idols; as appeareth 2. King. 17. 8, 9, 10, 11. 2. King. 17. 8, 9, 10, 11.

And further, herehence they obserue the great mercy and goodnesse of God, who vouchsafeth himselfe in mari­age with his Church, who, before he aduanceth her to such honour and dignitie, is of most obscure and base condition, and like vnto this harlot here described: as it is most fully and excellently set downe, Ezech. 16. Ezech. 16.

Others thinke it to be the name of her father, whereby is signified two lumps or masses of dried figges: from whence [Page 47] they gather, that she was the daughter of pleasures, delici­ousnesse, and effeminate daintinesse; luxurious excesse, and wanton delicatenesse being the father and nurse of lust and venery.

And so much for the meaning of the words. The doctrines which from hence we gather, are these. The Do∣ctrines.

First, we may obserue the infinite mercy of God towards Gods mercy towards his people. this people; who though they were fully replenished with all sinne and wickednesse, though like filthy harlots they had forsaken him, their true and most kinde husband, and giuen themselues to commit spiritual whoredome with their idols; and though they were complete and consummate in this their adultery; yet still hee calleth them vnto him againe by his Prophets, promising vpon their true repentance, mercy and forgiuenesse: so Ier. 3. 1. Jer. 3. 1. Idolatry must be auoided in the begin­nings and occasions thereof.

Secondly, we learne hence, that as we are most carefully to flee all sinnes, and to subdue them at the beginning, before by custome & continuance they haue increased in strength: so especially we are to vse this care and watchfulnesse, in a­uoyding this spirituall fornication, and all meanes and occa­sions thereof. For if wee once entertaine it with the least li­king & approbation, we shall neuer, or very hardly reclaime our selues, till like common harlots, we be complete and ful­ly replenished with this spirituall filthinesse. And there­fore let vs stop our eares against those shamelesse and im­pudent men, who in this light of the Gospell dare shew themselues to be patrons of images; assuring our selues, that if casting Gods Commandement behinde our backes, which hath as well forbidden the making, as the worshipping of idols; we shall not stay here, but shall shortly fall from idoll making, to idoll worshipping. We iustly account pandors and bawdes to bee odious and most abominable, because they vse all their wit and indeuour to allure others to vn­cleannesse, and to withdraw their hearts and affections from their owne husbands, that they may place them vpon adul­terers: and surely no lesse abominable should these bawdes and pandors bee, who imploy their wit and learning, that [Page 48] they may allure vs to keep company with images and idols, whereby our hearts and affections being alienated and stol­len from the Lord our true husband, we shall in the end be inticed to commit spirituall whoredome with these pollu­ted adulterers.

ANd thus haue I spoken of the first part of the legall commination, wherein their sinne is expressed. Now The punish­ments threat­ned against Israel. the second followeth, wherein their punishment is threat­ned. And this is first typically shadowed vnder the names which are giuen to the Prophets children, and then plainely denounced in the reasons rendered of the names imposed.

The punishment it selfe is set downe in three degrees, e­uery one exceeding other. The first is the ouerthrow of the State and Kingdome of Israel by their enemies: vers. 4, 5. The second punishment is, that because the former iudge­ment could not bring them to repentance, he would neuer shewe mercy in bringing them out of their misery, seeing they would euer continue obstinately in their sinnes and re­bellion: verse 6, 7. The third is, that seeing by no meanes they would be reclaimed, hee would vtterly reiect and cast them off; so as they should be no longer his Church and peo­ple: vers. 8, 9.

The first punishment denounced, is set downe typically in the imposition of the first childs name, in these words, vers. 4. And the Lord said vnto him, call his name Izreel, or Iisrehel. Verse 4 For yet a little and I wil visite the blood of Izreel vpon the house of Iehu, and will cause to cease the kingdome of the house of Is­rael. In which wordes wee are to consider two things: the name which was by Gods commandement imposed vp­on The expo­sition. the Prophets child; and secondly the reason why it was imposed. The name signifieth either the sowing or seed of the strong God, or y^e dispersing and scattering of the strong God: for it is deriued from [...] seminauit, he hath sowed, or scattered, and [...] Deus fortis, the strong God. In the first signification, the Israelites did arrogate this name to them­selues, [Page 49] and therefore called their metropolis and mother ci­tie of their kingdom by the name of Izreel. To note and sig­nifie that they thought themselues the seede of God, which he hauing sowed had so deepely taken roote, that it could neuer bee remooued, the vineyard of God which is right hand had planted, and should neuer be destroyed, the sonnes and children of God, which were the only heires of his pro­mises. And indeede so they were in respect of the couenant which was betweene God and them, and therefore are so called in the Scriptures, Exod. 4. 22. Israel is my sonne, euen Exod 4 22. my first borne. But they hauing broken the couenant, and rebelled against the Lord; he doth not in this signification call the child Iizrehel; but in the latter, to shew vnto them that they should be such, as the Lord would scatter and dis­perse amongst their enemies.

And this is the signification of this name, whereby these three things are intimated and shewed: first in an elegant paranomasie, he changeth their name from Israel to Iizre­hel, to intimate that there was a change of their state and condition, so that howsoeuer they bragged that they were of the seede and posteritie of Iacob, and after his name called themselues Israelites, yet in truth they were so only in title and outward profession, seeing they were wholly degenerate and altogether vnworthy his name. For he was a prince of the strong God, who wrastling with God in faith, prayers, and strong cries preuailed with him; but these were aposta­taes from the faith, who had forsaken the Lord, and ceased Hos. 12. 4. to call vpon him, and had betaken themselues to the wor­ship of idols: and therefore they were rather to bee called Iizraelites, to shew, that as they were altered in name, so also in nature and conditions they were vtterly degenerate. And that as betweene these two names Israel and Iizrehel, there is great similitude in sound, but great difference in sig­nification; so although in outward title, name and profession, there was great affinity betweene this people, and the Patri­arch Iacob, from whom they descended, yet they were in­deede and truth so much degenerate, that there was no simi­litude [Page 50] or correspondence betweene their faith, life and man­ners.

Secondly, by this name the Lord foresheweth the pu­nishment that he would inflict vpon them for their sinnes, namely that he would disperse and scatter them amongst their enemies. They boasted that they were Iisrahel the seede of God, which should take roote in the land. And the Lord telleth them that indeede they should be Iizrahel, but in a­nother signification; namely, that as seed is scattered and dispersed in the field by the hand of the sower, so he by his power would scatter and disperse them amongst their ene­mies, who should ouercome them, and leade them away captiue into strange countries.

The which accordingly was effected in three seuerall times, answerable to this triple typicall birth. First, when as the Kingdome was rent with seditions and ciuill warres, when Shallum vsurped the Kingdome, and destroyed the po­sterity of Iehu. 2. King. 15. Secondly, when as the land was 2. King. 15. wasted, spoiled, and part of the people carried away cap­tiue, namely, the Rubenites, Gadites, and halfe the Tribe of Manasse by Tilgath Pilneeser King of Asur. 1. Chron. 5. 26. 1. Chro. 5. 26. Lastly, when as the Kingdome of Israel was vtterly ouer­throwne by Salmanasser King of the Assyrians. 2. King. 17. 2. King. 17.

Thirdly, by this name hee foretelleth in what part of the land this iudgement should begin, namely, in the vallie of Iizreel, where the posteritie of Achab were put to the sword by Iehu; which was a place of their chiefe strength, and therefore as they thought most free from danger.

And these are the chiefe things which by this name are signified. The doctrines. The doctrines which hence arise are these. First, 1. Sin and pu­nishment inse­parable com­panions. out of the connexion, where presently after their sinne is ex­pressed, their punishment is annexed, wee may obserue that these two, sinne and punishment, are inseparable compani­ons; if the one goe before, the other will follow, either pre­sently, or not long after. And therefore the paine should make the pleasure loathsome, the bitternesse of punishment should make vs distaste the sweetnesse of sinne.

The second thing which wee may here obserue is, how 2. Our prone­nesse to sinne. prone we are vnto sin, and how easily wee degenerate from our parents vertues, though their corruptions and sinnes are entailed vnto vs as a perpetuall inheritance; of true Israelites, we become backsliding Iizreelites; and though by the good example of our parents, by our vertuous education, and by many other good meanes, we are helped forward, in climing vp the hill of vertue; yet if we at any time cease to striue and labour in this our course, we shall soone bee pressed downe againe, euen into the gulfe of wickednesse, with the heauy burthen of our corruptions. And therefore, Let vs cast away euery thing that presseth downe, and the sinne that hangeth so fast on, and let vs runne with patience the race which is set before vs: as the Apostle exhorteth, Heb. 12. 1. and according to Heb. 12. 1. his example, Let vs forget that which is behind, and indeuour our selues to that which is before, and follow hard towards the marke, for the price of the high calling of God in Christ Iesus: as it is Phil. 3. 13. 14. The vertues of our parents are not here­ditarie, Phil. 3. 13. but their vices; and their godlinesse will not priui­ledge vs from falling into all wickednesse, vnlesse we striue and labour, non solùm ad Ruborem sed sudorem, with all paines and diligence to follow after them in their steppes: for through our owne corruption we easily degenerate, and if at any time we cease to become better, we then beginne to become worse.

Thirdly, we may obserue, that as it little auailed the peo­ple Outward titles nought auaile vs without in­ward vertues. of Israel to be the sonnes of Iacob according to the flesh, when they nothing resembled him in the spirit, nor to be in­tituled with his name, whē as they disclaimed his graces and vertues; seeing notwithstanding all this, God now threat­neth, and soone after inflicteth vpon them most feareful pu­nishments: so it will little profit vs to be entitled Christians, if we liue as prophanely as infidels; to be called the Church of God, if in our conuersatiō we resemble the synagogue of Satan; to be counted professors of religion, and the children of God, when in our liues we denie the power thereof, and spend our times like the sonnes of Belial; to be the children [Page 52] and posterity of the godly, if we degenerate from their Chri­stian profession & holy practise. For God is not pleased with shadowes, but with substance, not with outward titles, but with truth in the inward parts, neither wil our parēts vertues exempt vs from feeling Gods heauie iudgements, if we like a degenerating ofspring be euill and vitious. And this ap­peareth, Ezech. 18. 10. 13. and in the examples of Cham, Ezecb. 18. 10. 13 Esau, Absolon, Adoniah, Iehoahaz, and many others.

ANd thus much concerning the name; wherein the pu­nishment of the people is typically signified. Now we are to speake of the reason hereof, wherein this punish­ment is plainely denounced. For yet a little and I will visite the blood of Iisreel vpon the house of Iehu, and will cause to cease the kingdome of the house of Israel. Ʋers. 5. And at that day Verse 4. 5. I will also breake the bow of Israel, in the valley of Izreel.

In which words are contained, first, the time of the pu­nishment The expo­sition. when it must bee inflicted: yet a little: 2. the pu­nishment it selfe, I will visit: 3. the sinne for which the pu­nishment is inflicted; The blood of Izreel: 4. the obiect or subiect of this punishmēt, which is threefold: 1. Iehu, and his posteritie: 2. the state of the kingdome of Israel: 3. the whole power and strength of the Commonwealth: Lastly, the place appointed for execution, in the vallie of Izreel:

The time is signified in these words, yet a little, whereby he intimateth two things; first, that the Lord would not pre­sently inflict these iudgements threatned; but that he would yet giue them some time of repentance, and for a while de­ferre his punishments, which long agoe they had deserued. 2. That though hee spared them for a while, yet the time should not be long, vnlesse they preuented his iudgements by forsaking their sinnes, and turning vnto him. For in all threatnings, though neuer so speedie, this condition is to be obserued: the which the Israelites neglecting, the punish­ment was accordingly inflicted. For at the most the Pro­phet prophesied but 14. yeeres before the end of Ieroboams raigne, and after that his sonne Zacharias had reigned but [Page 53] sixe moneths, he was killed by Shallum, and so the kingdom 2. King. 15. 8. 10. ceased in the house of Iehu; at which time God begun to vi­sit the people: the which his visitation, not onely of the sins of Iehu, but of the house of Israel, hee accomplished in the reigne of Hosea, when as the King and people were led into captiuitie, by Shalmaneser, King of Babylon. So that the sense of these words is thus much, as if hee should haue said, Al­though your rebellions bee great, and the measure of your sinnes full, yet such is your hardnesse of heart and carnall se­curitie, that you promise vnto your selues immunitie from punishment, putting the euill day farre from you, as though you should euer escape: but doe not thus flatter your selues, for assuredly the Lord will very shortly visit you for your ini­quities, and pay you home for all. It is true indeede, that al­though your outragious wickednesse doth crie out for pre­sent vengeance, yet the Lord to shew his patience and long suffering, and to leaue you quite without excuse, will a little deferre his punishments, and expect your repentance: but let not Gods delaies and mercifull patience cause you to deferre your conuersion; for vndoubtedly if you obstinate­ly persist in your impenitencie, the Lord will very quickly execute on you these iudgements, which he hath caused mee to denounce against you.

And this is the meaning of these words, yet a little. The The doctrines. doctrines which hence we gather are these. First we may ob­serue 1. Gods pati­ence and long suffering. Gods infinite mercy, patience & long suffering, in spa­ring of this rebellious people, long after their sins cried for vengeance, in the meane time sending his Prophets vnto them, to inuite thē to repentance, that so they might escape his iust punishments. He is long before he threatneth, and ra­ther striueth to master mens stubburnnes, & to incline them to obedience, by his mercies and benefits; and after he threat­neth, he is long before he is drawne to punish; and after that his iustice vrgeth him to resolue vpon this, and that the hai­nous sinnes of his people crie out in his cares, that it is more then time that deserued punishment were inflicted, yet hee spareth a little, and like a louing father, after he y^t hath taken [Page 54] his rod into his hand, and hath lifted it vp to fetch his stroke, he yet pauseth and staieth his hand, expecting our submissi­on and repentance, that so hee may spare vs. And thus hee dealt with the old world, as appeareth, Gen. 6. 5. 12. 13. with Gen. 6. 5. 12 13. the Amorits, who though they were most wicked idolaters, yet he deferred their punishment 400. yeeres, Gen. 15. 16. Gen. 15. 16. And thus also hath the Lord dealt with vs. So that the Lord is content to attend our leasure, being more loath to punish, then we to suffer punishment; and therefore when the time is more then past, wherein iustice b [...]ggeth for vengeance; mercie intreateth yet a little, that iudgement may be defer­red, yea and after sentence is pronounced, that execution may be delaied, and we reprieued, till the next assises, that in the meane time by true repentance, we may procure our par­don, and so escape deserued punishment. And this is nota­blie set downe, Esa. 30. 18. Yet therefore will the Lord waite Esa 30. 18. that he may haue mercie vpon you, &c.

Secondly, we may obserue Gods infallible truth, in per­forming 2 Gods infalli­ble truth in performing his promises. his promises, notwithstanding mans vnworthines of the least of them. After that Iehu had executed Gods iudgements vpon the house of Ahab, the Lord promised him that he would confirme the kingdome vnto him, and his posterity vnto the fourth generation. Now after this pro­mise made by God, Iehu who had shewed his hatred to A­chabs person and posterity, shewed notwithstanding his loue to his sinnes, forsaking the Lord and betaking himselfe to the worship of idols. And in his steps did his progenie walke, adding one outragious wickednesse to another: but yet neuer the lesse the Lord made good his promises to him and his posteritie. The consideration whereof may comfort those that are cast downe in the sight of their vnworthinesse, thinking that because they deserue not Gods mercie, there­fore they shall not be partakers of it; seeing we haue his gra­tious promises of grace and mercie, the which though there be no cause in vs, why he should performe, yet there is cause enough in God himselfe, who is infinite in mercy, and infal­lible in his truth. Rom. 3. 3, 4. Rom. 3. 3. 4.

Thirdly, we may obserue that this people at this time, 3. Pride goeth before a fall. when as the Prophet threatneth Gods neere approaching iudgements, were in the top of their pride presumptuous and secure, fearing nothing lesse then such dangers; and yet at this time destruction hasted, and vengeance watched at the doore to seise vpon them. Whereby it appeareth, that when the wicked is most proud, presumptuous, and secure, he is neerest to destruction; when he thinketh himselfe out Psalm. 37. 35. 36. of the gunshot of all danger, then is hee most ready to be o­uertaken of it; as appeareth by the examples of Nebuchad­nezzer, Haman, Herod, and many others.

Lastly, we may obserue, that though the Lord spareth for 4. Punishmēts deferred, are in the end inflicted. a time, yet he will not for euer deferre punishment: for as sinne increaseth, iudgement approcheth; and though the Lord long delay to visit mens wickednesse, 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 Gods patience and long suffering harden vs in sinne, and cause vs to deferre; but rather hasten our repentance: let vs lay hold of the acceptable time and day of saluation, whilest it lasteth; otherwise, if we delay our conuersion, the Lord within a little while, when we least looke for it, will cause his iudgements suddainly to sur­prise vs.

And thus much concerning the time: the punishment it selfe 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 be­nefite which hath been promised, but somewhile deferred. So he is said to haue 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 haue visited and redeemed his people. Sometimes it is taken in the worst part, and signifieth to reuenge and punish; as in the second Commandement. So Exo. 32. 34. In the day of my vengeance I will visit their sin vpon Exod. 32. 34. Psalm. 89. 32. thē. Psal. 89. 32. I wil visit their transgression with the rod. And in this latter signification, it is to be vnderstood in this place.

The doctrines which from hence we learne are these. First, The Do∣ctrines. we may obserue the mercifull iustice of God, who doth not rashly punish, but first visiteth; and then finding the fault, in­flicteth 1. Gods merci­full iustice, 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 haue visited, and then to haue scattered and destroyed the wicked: Esa. 26. 14. Whence we are not to gather, that the Lord needeth any such visitation to finde out mans wickednesse, or that be­fore he can spy out our sinnes, he must make a quest of inqui­rie, or priuy search; for he is omnipresent and omniscient; so that all things, though neuer so much cloaked and disguised, lye open before him, and appeare naked in his sight: as it is Heb. 4. 13. But by such borrowed phrases God setteth forth his orderly proceedings, and approueth vnto men his iust Heb. 4. 13. iudgements, in that they are not rashly executed, but with good aduice and deliberation; teaching them also in his own example to follow the like practise.

Here therefore Princes, Magistrates, Masters of families, and all superiours are to learne their lesson; namely, that Superiours must visit be­fore they pu­nish. they visit before they punish, and by due examination finde out the fault, before they giue sentence, or proceede to exe­cution: for if God thus behaue himselfe in iudgement, before whose eyes all things lie open; how much more should men, who are oft mistaken, and easily deceiued, vn­lesse they vse great deliberation in their iudiciall procee­dings? Let therefore all such consider, that where there is the most power, there should be the least passion; that rashnesse is a fault, in all dangerous, but in superiours pernicious: that reasonable men should first iudge before they punish, be­cause punishment deferred, may be inflicted, but being infli­cted, cānot be recalled; that they sustain the honorable place of a Iudge, whilest they examine causes; but the place of an executioner, when without iudgement & aduice they inflict punishmēt: that they are Gods deputies, & represent his per­son; & therfore are according to his example, first to visit, and then to punish, lest for want of due examination, they punish [Page 57] the innocent in stead of offenders.

The second thing which hence we learne 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 euery day, yet in the day of his visitation he will not spare. And therefore let vs keepe our selues vndefiled from sinne: or if we haue stained our consciences with sinne, and haue as it were in these bookes registred vp our faults; let vs by a liuely faith apply vnto vs the blood of Christ, whereby these spots and writings may be washed away: for if they remaine vntill the day of Gods visitation, they will giue in such witnesse and euidence against vs, as will conuict and condemne vs.

In the third place is set downe the sinne for which the Lord The expo­sition. threatneth to visit, in these words: The blood of Iizreel. The which words of diuers men, are diuersly expounded: but lea­uing to set downe all mens iudgements, because many of them haue little likelihood of trueth, I will onely propound two which seeme most probable. Some thinke that by the blood of Iisreel, is vnderstood the slaughter of Achabs fa­milie and posterity, Iesabel, Ioram, and his seuenty sonnes, which were all destroyed by Iehu. 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 Iehu, after it was by him performed, and by God rewarded: 2. King. 10. 30. and done by Iehu in zeale of Gods 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. thinke, that by Iisreel here is vnderstood, not the Citie or val­ley of Iisreel, but the people of Israel, which by Iehu and his posteritie, were continued in their grosse idolatrie, and so made obnoxious to the iudgements of God and their de­struction. And this exposition doth the rather please them: First, because the name Iisreel signifieth the seede 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 temporall or eternall, of bodie or soule. [Page 58] So Ezech. 3. 5. Chap. 33. 6. Thirdly because some Greeke Ezech. 3. 5. Chap. 33. 6. copies reade it Israel, and not Iisrael; and those which reade it Iisrael, haue prefixed before it, an article, not of y^e feminine Gender, but of the masculine, [...], vnderstanding thereby, not the citie of Iisrael, but the people of Israel. Last­ly, because the same word Iisrael, vsed, Hos. 2. 22. is by Hos. 2. 22. all vnderstood of the people of Israel, and not of the citie.

And this is the first exposition, which hath in it great like­lihood and probabilitie, without any absurditie or great force offered vnto the text. Which if we imbrace, there ari­seth from it this doctrine: that kings are guiltie of the de­struction Doct. of those, who are vnder their gouernment, if How princes are accessarie to the sinnes of the people. by their authoritie, commandement, or example, they draw their people from the seruice of the only true God, to commit idolatrie; and therefore in the day of Gods visitation, he wil require their bloud at the princes hands, and will seuerely punish them, not onely for their owne sinnes, but for the sinnes of the people, into which they haue been either drawne by their authoritie, or allured by their ex­ample.

Others (as I said) expound these words of the slaughter of Achabs familie and posteritie, Iezabel, Ioram, Ahabs 70. Exposition. sons, Ahaziah, and 42. of his brethren: wherein they follow the plaine historie, and the manifest words of the text with­out any change and alteration. Which (as I take it) is the ra­ther to bee imbraced; for where the exposition is accor­ding to the plaine words of the text, agreeing with the cir­cumstances thereof, the analogie of faith, the rest of the Scriptures, and containeth nothing improbable or ab­surd, there it is to bee giuen and receiued, without anie further search for one further fetched, mysticall and hidden. Yea, but will some say, this fact of Iehues 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 posteritie for it. I answer, that we are to con­sider in this fact two things: the outward fact it selfe, and Ie­hues doing of it. The outward fact it selfe was good, and in­ioyned [Page 59] by God himselfe, as a iust reuenge taken vpon A­chab for his tyranny, murther, idolatry, and other outrages by him committed: and in respect hereof Iehu is commen­ded, and rewarded; because he was Gods minister and instru­ment, in performing a worke in it selfe commendable and acceptable vnto God. But in respect of Iehu his doing of it, it was wicked and vnlawfull: for he did it not in the sinceri­tie and vprightnesse of his heart, but with a corrupt minde, poisoned with ambition: as appeareth, 2. King. 10. 31. He did 2. King. 10. 31. it not in zeale of Gods glory, as he falsely boasted; but his maine end was his owne aduancement; which when he had attained vnto, hee vtterly neglected the glory of God, and grieuously dishonoured him by his grosse Idolatry. He did not doe it in obedience to Gods commandement; for then he would haue made conscience of the rest, which hee trans­gressed, resting and contenting himselfe like an hypocrite in this one outward act: he did not doe it in detestation of A­chabs sinne, but for selfe-loue, for hee continued in the same idolatry: and although he destroyed Baals Priests and house, yet following Ieroboams policie, hee worshipped the gol­den calues in Dan and Bethel: whereby he cleerely shewed, that al he did was not in hatred of idolatry, but for his world­ly aduantage. He did not when he was seated in the king­dome, labour to restore Gods pure worship and seruice, for which end and purpose he was stirred vp of God to destroy Achabs posterity; but hauing satisfied his ambitious desire, he laboured to confirme the kingdome to himselfe and his po­sterity, by following Ieroboams policie, and liuing in his Idolatry, withholding his people from going to worshippe the Lord in his Temple at Ierusalem, which was the place appointed by God for his publike seruice, lest they should againe adioyne themselues to the house of Dauid. So that hee onely made shew of religion and zeale, whilest it stood with his owne worldly benefit; but when it but seemed to crosse that, he shooke handes with all, and became an Apo­state. Howsoeuer therefore the fact, as it was commanded by God, was good and lawfull, and in respect hereof was re­warded [Page 60] of God, who will not let any shew of good goe vn­recompenced, that hee may not onely heereby stop the mouthes of the wicked, but also giue certaine assurance vnto 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 Iehu,, it was nothing but ambi­tious rebellion, and cruell murther: 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 commandement, the causes and ends of our actions) it was sharpely and iustly punished.

The doctrines which from hence we learne are these. First, that wee doe not content our selues with outward workes, Doctrines. good in their owne nature, and inioyned by God: for vnlesse ther What is re­quired to the doing of a good worke. circumstances doe concurre, they will be wicked and o­dious in Gods sight. First therefore being assured that we do that which God hath commanded, let vs doe it in the loue of God, which is the fountaine of euery good worke, and in obedience to Gods commandement. Secondly, let vs pro­pound, as the maine ends of our actions, the glory of God, the good of his Church, and our owne saluation. Thirdly, let our outward obedience proceede from the inward obedi­ence of the heart, and be done in sincerity and in vprightnes. Fourthly, let all be done in faith; which by applying Christ and his pretious bloodshed vnto vs, doth wash away the cor­ruptions and imperfections wherewith our best actions are stained. For though our actions in themselues be neuer so good; yet if they be done in selfe-loue, for our owne praise, pleasure, and profit, without the sinceritie of the heart, or true faith, they are but glorious sinnes which displease God, and make vs obnoxious to his iudgements and punish­ments.

Secondly, we are here admonished, that we doe not with Iehu and other hypocrites, rest and content our selues in We must obey all Gods Commande­ments. some one or two outward workes, neglecting obedience vn­to the rest of Gods Commandements: assuring our selues, that if our obedience be true and sincere, it will be also whole [Page 61] and intire, both in respect of the subiect and obiect, that is, both in respect of euery part of our selues who obey, and in respect of al and euery of Gods commandements, to which we are to yeeld obedience; for true sanctification is not of one part alone, but of the whole man, and it maketh vs to hate all sinnes, and to loue all vertues with the like affection, although not in the same proportion.

Thirdly, we here learne, not to make our religion, and the We must not make religion a cloake to couer our sins. commandements of almightie God a cloak for our corrup­tions, to couer our ambition, malice, cruelty, morosity and o­ther vices, as Iehu did. For if we do for corrupt and worldly ends imbrace and obey thē, then when they wil not further, but rather hinder vs in these respects, we will cast them off, and imbrace the contrarie sinnes and wickednesse, accor­ding to the example of Iehu,, and all other apostates, as ap­peareth daily by too too lamentable experience. And so much for the sin of Iehu and his posteritie. The fourth thing is the subiect or obiect of the punishment, which is three­fold; first the house of Iehu, by which is meant Iehu his po­steritie, which was destroyed by Shallum, and so the king­dome taken from them; namely Zachariah, who was the last king of this family, and the fourth from Iehu.

Here it may be demanded, how it could stand with Gods How the child beareth the fathers sinnes. Ezech. 18. 20. iustice to punish Iehues sinne in his posteritie, seeing he saith that the child shall not beare his fathers iniquitie? Ezech. 18. 20. I answere, that the Lord may iustly punish the fa­thers sinne in the child, by withholding his grace from him, which he is not bound to giue him: and so the child being destitute hereof, and following his owne natural corruptions liueth in his fathers sin and transgressions, and hereby iustly maketh himselfe obnoxious to Gods anger & punishment. It is true that the child is neuer punished with any positiue punishment for his fathers faults, but for his owne sinnes, in­to which being depriued of Gods grace he falleth; For if he seeth his father sinnes, and feareth, and forsaketh them, and in­deuoureth to doe the contrarie workes of righteousnesse, his fa­thers sinnes shall not be imputed vnto him, but he shall liue in his [Page 62] owne righteousnesse, as appeareth, Ezech. 18. 14. which by Gods Ezech. 18. 14. infinite and vnlimited mercie oftentimes commeth to passe.

The vse hereof, first concerneth parents, that they be here­by Admonition to parents. mooued to flee sin, if not for their owne sake, yet at least for their posterie, seeing the child vnborne shall smart for their iniquities, if the Lord, as hee iustly may, withhold his grace from them, and suffer them to be carried away with their corruptions; the which he often doth, as he also threat­neth in the second commandement.

Secondly, the children of wicked parents may here learne Admonition to children of wicked pa­rents. carefully to flee their fathers vices, and to indeuour to per­forme holy obedience vnto the Lord, that so they may bee reconciled vnto him: for if they follow their fathers steppes, the Lord will certainely punish in them, not only their own, but also their parents sinne, in the day of his visitation.

The second thing which here wee are to obserue is, that God threatneth to begin his visitation with the King and God seuerely punisheth the sinnes of princes. his posteritie, because their owne sinnes were great and grie­uous, and also because they were accessarie to the sinnes of the people; for whereas by their authoritie and good exam­ple, they might haue restrained them from their open sinnes, and stirred them vp to the profession and practise of righte­ousnesse and holinesse, they contrariwise both by their law licensing idolatrie, and by their practise liuing in it, drew the people to follow their example: and therefore the Lord first beginneth to punish them, because they were the first agents and moouers vnto sinne.

So that here we may learne, that it is not the great glorie and power of Princes, which wil exempt them from punish­ment, when God visiteth. For howsoeuer they are gods Psal. 82 6. 7. with men, yet they are but men with God, and as they shall die like men, so shall they be punished like men, neither shal their great authoritie and high place any thing priuiledge them. Nay, they aboue and before all others shall surely smart for it, seeing they are seldome wicked alone, but with their authoritie and example draw others into the like wic­kednesse.

The vse hereof concerneth not only Princes, but also Ma­gistrates and masters of families, yea, al that are in any place of authoritie ouer others, that they most carefully auoide all sinnes; especially such as are ioyned with scandall of their inferiours, seeing against the day of Gods visitation they hasten and redouble their punishment.

The second obiect of this punishment is the state and Exposition. kingdome, in these words: And will cause to cease the king­dome of the house of Israel. The which punishment the Lord begun to execute presently after the ouerthrow of Iehues posteritie, when as there were no lawful kings which gouer­ned the Commonwealth, but such as vsurped the kingdome by treason, murthers, & al outragious cruelty: but it was ful­lie accomplished 41. yeeres after the death of Zachariah, vn­der the reigne of Hoshea, when as all Israel were carried away captiue, and neuer more had any kings of their owne to rule ouer them.

Where first wee are to obserue, what a singular blessing Doct. of God it is, when there is a continued sucession of lawfull Succession of lawfull Prin­ces, is a great blessing to a land. Princes; for it is the sinewes of a State wherein consisteth her chiefe strength, which, being cut off, either by death, or conspiracies, treasons and seditions, the state and kingdome is miserably turmoiled with ciuill warres, tu­mults, murthers, and massacres; wherewith being weakned, it is laid open as a prey to the forraigne enemie: as it nota­bly appeareth in this present example of Iehu, and his succes­sours. The like whereof, this land hath had experience of, in the time of those ciuill disscensions betweene Yorke and Lancaster. Whereby it further appeareth, that it is farre bet­ter for a State to be gouerned by a succession of Princes, which are not of the best sort, then that there should be an anarchy, which is accompanied with ciuill warres, tumults, murthers, and innumerable mischiefes; seeing the most ty­rannicall gouernment doth not subiect a State to such and so great euils. Iehu and his posterity were wicked and ido­latrous Princes, but whilest the succession was continued in his house, the Common-wealth in some sort flourished: but [Page 64] after that by treason Zachariah was slaine, then their land was miserably afflicted with ciuill warres, the fruitfull mo­ther of all misery. And therefore a wise people, after the suc­cession is established, will indure many iniuries, oppressions, and insolencies at their Princes hands, rather then they will by treason and rebellion seeke their ouerthrow, seeing the destruction of the Prince is vsually accompanied with the ruine of the kingdome.

The vse which we are to make hereof is this, that with thankfull hearts, and bended knees, we praise the Lord; who when we were in danger of all these miseries, hath establish­shed the kingdome, by giuing vnto vs a religious Prince, who hath confirmed our peace, and continued the Gospell vnto vs, and hath not onely giuen vs assurance of these be­nefits for his owne time; but also (by Gods blessing) see­meth to promise the continuance hereof, by the establish­ment of succession in his royall posteritie.

The third obiect of punishment is the whole Common­wealth, and people of Israel in these words, v. 5. And at that day I wil breake the bow of Israel in the vally of Iizreel. The meaning wherof is this. By that day, we are to vnderstad, the The expo­sition. day of Gods visitation, when as the measure of the peoples sinne being full, and come to ripenes, hee would not onely ouerthrow Iehues posteritie, and the state of the kingdome, but also bring the like destruction vpon the whole Com­monwealth and bodie of the people.

By breaking of the bow, we are to vnderstand the defeating and subuerting of their whole power, by a vsuall synecdoch of the part for the whole: so Psalm. 44. 6. I trust not in my Psalm. 44. 6. 1. Sam. 2. 4. bowe. So that it is as much as if hee had said, that he would destroy and ouerthrow al their munition, warlicke furniture, and prouision, yea all their power and strength, in whatsoe­uer it consisted, so as they should not bee able to resist their enemies.

From whence we learne, first, that although Princes and Doctrines. superiours shall be most seuerely punished, because they [Page 65] haue not onely sinned themselues, but also by their autho­rity The subiect is not acquit­ted when his Prince lea­deth him into sinne. and example haue drawne and allured their inferiours into like wickednes: yet the subiects who haue obeyed their lawfull authority in vnlawful things, and haue followed their example in euill, shall not be excused; but as they haue been partakers with them in their sinnes, so likewise they shall be partakers with them in their punishments. For if authority be an argument to preuaile with them, then the authority of God, which is supreme, should be of greater force to con­tinue them in holy obedience, then the authority of man to draw them to sinne: if examples doe strongly allure and perswade, then the example of God himselfe, and of Ie­sus Christ, should more forcibly restraine vs from sinne, then of the greatest Prince in the world to intice vs to com­mit it.

The vse hereof is, that we be not forced with any humane authority to fall into sinne: for when they haue done their worst, they can but kill the body; and blessed are they who chuse rather to giue their liues & dearest blood, then to pol­lute their consciences with knowne wickednesse: for by sin­ning against God, they prouoke his wrath against them, who is able to destroy the body, and after to cast body and soule into eternall torments. Matth. 10. 28.

Secondly, we may obserue what was the estate of this Matth. 10. 28. kingdome when this threatning was denounced by the Pro­phet; No strength can vphold that State which sinne pulleth down. namely, so strong, flourishing, and prosperous, that the people feared nothing lesse, then such approching destructi­on: for they abounded at this time in multitude, munition, walled townes, and strong holds; they had prosperous suc­cesse against their enemies, and had obtained many famous victories; so that now they were lulled asleepe in deepe secu­rity, fearing no danger: and yet at this time God threatneth, and soone after bringeth vpon them sudden destruction. Whence we learn, that there is no strength nor power which will vphold any State, when the sinnes thereof pull downe Gods iudgements vpon it. And therefore farre be it from vs to trust in our owne multitude, power, and munition, and so [Page 66] to be mooued and incouraged thereby to goe on in our sinnes; for the Lord can easily breake the bowe, and turne all humane strength into weakenesse; so that when it see­ming greatest we trust therein, it shall most faile and de­ceiue vs.

And so much for the subiect of the punishment. In the last place is set downe the place, where this punishment should Exposition. principally be inflicted; namely, in the vally of Iizreel: which was a spatious plaine, ten miles in length, situated by the Hierome. Citie Iizreel, and extended it selfe neere vnto Samaria; where in a battaile fought between the Assyrians and the Israelites, the people of Israel were ouerthrowne.

Where first wee may obserue, that they were not ouer­come in a strange Country, or in some place of disaduan­tage; Doctrine. but in the very heart of their kingdome, where their Worldly helpes vaine when God opposeth. chiefe strength consisted, wherein they put such great confi­dence. Whence we learne, how vaine the best worldly helpes are, when God opposeth himselfe against any people, &c. Which should teach vs in our most flourishing estate, not to trust in our owne power and strength, but to rest vp­on Gods prouidence and promised assistance, which will ne­uer faile vs.

Secondly, as the Lord by ouerthrowing them in this chiefe place of their strength, did teach them the vanity of their We must be admonished by the exam­ple of others. selfe-confidence: so doth he hereby iustly and fitly punish an other sinne of theirs; namely, the neglect of his former iudgements: for in this valley the Lord had brought a feare­full destruction vpon the family of Ahab, for their grosse idolatry: of which the Israelites should haue made profita­ble vse, by flying their sinnes, lest they should be ouertaken with their punishments: but they neglecting this example, which the very sight and name of the place should haue con­tinually called to their remembrance; and going forward in their blinde superstition and idolatry, the Lord in the ve­rie same place brought vpon them the very like destru­ction.

The vse which we are to make hereof is this, that we take [Page 67] warning by the example of others, and make profitable vse of Gods iudgements, which like a gracious Iudge he infli­cteth on some, that others being hereby admonished, may escape: which gracious warnings if we neglect, he will like­wise make vs examples of his iustice.

ANd so much concerning the first degree of the Israe­lites punishment, signified by the birth of the Pro­phets first childe. Now followeth the second degree; the withholding of Gods mercy from them. The which is first typically shadowed vnder the name of the second childe; and after manifestly expressed: first, simply, in the rea­son why this name was imposed, verse 6. and after­wards amplified by way of comparison or dissimilitude: verse 7.

The second degree of their punishmēt is simply set down verse 6. Shee conceiued yet againe, and bare a daughter. And Verse 6 God said vnto him; Call her name Lo-ruchamah: for I will no more haue pity vpon the house of Israel: but I will vtterly take them away.

Whereas the Prophet saith, that his wife conceiued yet a­gaine, he sheweth, that there was a certaine space or distance Exposition. of time betweene the birth of the two children: by which he signifieth, that the Lord after that he had for their sinnes inflicted vpon them the first punishment, would not present­ly bring vpon them his second and more grieuous iudge­ment, but would giue them some respite and time of repentance, that so turning vnto him, hee might spare them and receiue them to mercy. For if they had, after they were ouerthrowne and led captiues, vnfainedly repented of their sinnes, the Lord would haue had compassion on them, and receiued them into his loue and fauour. But when they obstinately continued in their impenitency, the Lord refu­seth to shew mercy vnto them. And this he signifieth by the birth of the second child.

Secondly, by this second birth the Lord sheweth, that they made no good vse of his former iudgements, but grew [Page 68] from bad to worse: and therefore his iustice required, that he should lay vpon them a second punishment, much more grieuous then the former.

And these things are to be gathered out of her second con­ceptiō. It is further said, that her secōd child was a daughter: by which he intimateth their declining, both in respect of their maners and state; the former whereof was the cause of the latter. First, he sheweth their declination in manners: for as the woman sexe is more weake and inconstant then the man; so they were declined from that strength of faith, ver­tue, and constancy that was in Iacob, and the rest of their godly ancestors, and were become weake and inconstant in all good things. Secondly, he sheweth their declination, in respect of the state of their Common-wealth. For whereas their ancestors had valiantly defended and inlarged the Kingdome against all their enemies, they were so weakened, partly through their effeminatenesse, the daughter of peace and plenty, and partly through seditions and ciuill warres, that they had made themselues a fit pray for their enemies, being no more able to defend themselues, then if they had been a Common-wealth of women. And this weakenesse and infirmity is signified vnder the sexe of women in the Scriptures. So when God would signifie that the Babyloni­ans should not be able to stand in the hand of their enemies, he saith; that they should be like women: that is, weake and impotent: Ier. 50. 37. Now this weakenesse in their state pro­ceeded Ier. 50. 37. from their weakenesse in grace, vertue, faith, and con­stancy: for when they declined from holy obedience, and af­ter a weake and inconstant manner, suffered themselues to bee withdrawne from God, and were inticed to serue idols, God tooke away from them their valour, strength, and man­ly courage; and depriuing them of their hearts of men, gaue them womens hearts, which caused them to be so effemi­nate, timerous, and cowardly, that they durst not indure the least incounter of their enemies.

And these are the things signified by the sexe. The next thing to be considered, is the name: Call her name lo-rucha­mah. [Page 69] The signification whereof is, without mercy, or, not ob­taining mercy: or as the Apostle Paul expoundeth it, Rom. 9. 25. Not (through Gods mercy) beloued. The which name is Rom. 9. 25. giuen, to signifie that the people of Israel, after they were led captiue by the Assyrians, should neuer obtaine, either pre­sently, or for the time to come, Gods mercy, to be restored againe into their Country.

And this is the meaning of these words, concerning the Doctrine. imposition of the name. The doctrines which arise from Gods mercy euen in his punishments. hence are diuers. First, me may obserue Gods gratious good­nesse, in his manner of punishing men for their sinnes: after he hath smitten them once, he doth not presently strike a­gaine; but he pauseth and giueth time and respite, that they may make profitable vse of his former visitation, and amend their faults for which they were punished, that so he may not be moued to redouble their punishment; as it appeareth in his dealing with the Israelites in this place. Whereby it is manifest, that he taketh no pleasure in our paine and tor­ment; but in punishing aimeth at our amendment, that so we may be eternally saued: and therefore, as he is hardly drawne to punish, so when he hath begun, he is loth to go forward; but hauing like a gratious father, giuen vs a few stripes, he laieth the rod aside, expecting our amendment, that so he may no more punish vs. And thus he dealt with the Israelites in the time of the Iudges, & in the captiuity of Babylon; and with vs likewise, as at many other times, so e­specially in the daies of Queene Mary, and in our late vi­sitation.

Secondly, we may obserue in the example of the Israe­lites, That we quickly forget Gods iudge­ments. how soone we forget Gods iudgements when they are once past, making no good vse of them, nor amending those faults for which we were punished: but when the affliction is once past, we securely go forward in sinne, and become worse then we were before; as though now God had emp­tied his quiuer, and had not one arrow of wrath and venge­ance more to shoote at vs. A notable example hereof we haue in Pharaoh; yea and in our owne times: for how few is [Page 88] the number of those, who haue made any profitable vse of Gods late visitation? Nay, how many are there, who (as though hauing escaped that, they were priuileged from all others) are growne worse and worse? This is a miserable euill, of which the Lord complaineth, Esa. 1. 5. and the fore­runner Esa. 1. 5. of vtter destruction. For as the father when hee seeth his child (after hee hath often corrected him for his faults) grow thereby more stubburne and disobedient, iudgeth him past all grace, and without hope of amendment, and there­fore giueth him ouer and thrusteth him out of his house: So doth God deale with vs all.

Thirdly, we may here learne, that if hauing one affliction or punishment laid vpon vs, we do not make good vse ther­of If Gods for­mer chastise­ments doe not amend vs, he will inflict greater pu­nishments. of for our amendment, but casting Gods iudgements behind our backs, become more and more stubburne and rebellious, the Lord will surely increase our punishment, if we increase in sinne, vntill he haue brought vs to vtter destruction: for the pit of his vengeance can neuer be drawne drie, neither will he euer want thunderbolts of his wrath of all sizes to dart against sinners, sinne they neuer so often; but after a plague, he can send a famine, after famine the sword, after priuate euils publike mischiefes, after corporall, spirituall, and after temporarie eternall punishments. And this ap­peareth Leuit. 26. Deu. 28. by the former examples of Pharaoh, the Israelites in the time of the Iudges, and in this place; and this wee likewise shall find true by our owne experience, if we do not in this time of respite make vse of Gods former iudgements. For the Lord hath pulled backe his hand to spare vs if we re­pent, but if we securely go on in our sinnes, he is in this time and space but lifting vp his hand, y^e he may strike the grea­ter stroke.

The last thing which we will here obserue is, that if wee decline in our vertues, graces and manners, we shall also de­cline So much we decline in courage and strength, as we decay in vertue. in our strength and manlinesse; if we waxe cold in the zeale of Gods glorie, he will also coole our courage; and if with effeminate inconstancie wee turne from him, hee will also effeminate our minds, and take away our valor, strength [Page 89] and fortitude; and so becomming weake, impotent and da­stardly cowards, we shall bee made a fit pray for our weakest enemies. And those who heretofore trēbled at our names, whilest seruing God he filled our hearts with courage, and our hands with strength, shall after our defection, when our hearts are changed and made effeminate, giue vs shamefull foiles and obtaine an easie victorie. And this appeareth in Jos 7. the example of the Israelites, Iosua 7. in the time of the Iud­ges: in the reigne of Saul and Dauid, and the rest of the Deut. 28. 7. 25. Leuit. 26. 7. 8. 17. Kings, according to the word of the Lord, Deut. 28. 7. 25. 32. 30. Ios. 23 10. Leuit. 26. 7. 8. 17.

And so much for the second punishment, as it is shadow­ed vnder the name of the Prophets child. Now wee are to consider of it as it is plainely expressed in the reason giuen why this name is imposed: For I will no more haue pitie vpon the house of Israel, but I will vtterly take them away. The words in the originall, are, For I will not adde, go forward, or continue Exposition. to haue mercy. By which he signifieth, that howsoeuer hereto­fore he had multiplied his mercies vpon them, and after that he had cast them off for their rebellions, had often receiued them againe into his former loue and fauour; yet now seeing they had abused his mercie and patience, he would not pro­ceed any longer to shew mercie, but the acceptable time of grace being past, he would inflict his iudgements vpon thē, which long agoe they had deserued.

For I will no more haue pitie. The word here vsed signifi­eth generally to haue mercie, but is fitly here translated pity: for whereas there are two kinds of mercie, the one spirituall, the which especially sheweth it selfe in the forgiuenesse of sinnes; the other temporall, whereby the Lord seeing the misery of men pitieth them, and in his tender compassion deliuereth them out of temporarie affliction; the former kind of mercie God denieth not to the Israelites, seeing none are excluded from this mercie, who repent and beleeue; but the latter, namely, freedome and deliuerance out of their mise­rable captiuitie.

Whereas therefore the Lord saith, that hee will no more [Page 72] haue mercie vpon them, his meaning is, that he will not anie more in pitie and compassion deliuer them out of their ene­mies hands, as he had done in former times: as in the daies of Ioash, 2. King. 13. 23. 25. from the Aramites: and in the daies 2. King. 13. 23. 2. King. 14. 26. of Ieroboam, 2. King. 14. 26. 27. besides those manifold de­liuerances in the time of the Iudges; Saul and Dauid; but that now their enemies should for euer haue the dominion ouer them.

It followeth: But I will vtterly take them away. The which words are diuersly translated. The Vulgar readeth it, I will vtterly forget them, as though this should be the sense, I will be so farre from pitying them, that I will not so much as re­member them. But this translation the Hebrew word [...] will not admit, vnlesse wee would change the third radicall [...] into [...] and [...] into [...]. Others reade it, I will vtterly take them away, namely, out of the land of promise into captiuitie by their enemies; which will well stand with the words, sense, and the euent. Iunius readeth it thus, I will not proceede anie more to haue mercie one the house of Israel, that I should by any meanes pardon them. The which translation also well agreeth with the text, and with al circumstances, for [...] when as [...] fol­loweth, it commonly signifieth to pardon, and [...] sometimes Gen. 38 15. Iudg. 8. 6. Jer. 13. 14. Amos 7 8. signifieth, that: as Gen. 38. 15. Iudg. 8. 6. And in this sense, we haue the like threatning, Ier. 13. 14. Amos. 7. 8.

And so much for the meaning of the words. The doctrines which from hence we gather, are these. First, whereas he saith, Doctrine. that he will no longer proceede to haue pity on them; hence Gods former mercies abu­sed, doe not exempt vs from future iudgements. we learne, that it is a false inference which carnall and secure men make, namely, that because the Lord hath multiplied his mercies vpon them in former times, therefore they are sure that he will do so still, notwithstanding that they conti­nually abuse his mercie, and take occasion thereby to go on in their sinnes without repentance. For this was the case of the Israelites in this place, against whom he threatneth that he would turne his mercies into iudgements. It is true in­deede, that Gods faithfull children may make such conclusi­ons, from their former experience of Gods mercies, in his [Page 73] spirituall gifts and graces, for in them hee is vnchangeable: Rom. 11, 29. And also concerning temporall benefits, so Rom. 11. 29. farre foorth as they will stand with their spirituall good; as Dauid did, 1. Sam. 17. 37. But this is no sure ground where­upon 1. Sam. 17. 37. secure men may build their presumption. For if Gods mercies will not moue vs to feare and serue him, he will not alwaies continue to be mercifull towards vs, but as he hath a time for mercie, so he hath also a time for iudgement, where­in he will vtterly take vs away in wrath, and bring vs to de­struction. An example whereof wee haue in this place, and before the flood: Gen. 6. 3. &c.

Secondly, whereas the Lord threatneth that they should Gen. 6. 3. Captiuitie is the fruit of rebellion. for euer remaine in captiuitie, vnder the rule and dominion of their enemies, here we may obserue a notable fruite of re­bellion. For so long as the Israelites serued God, whose ser­uice indeed is the only true libertie, they were freed from all seruitude and bondage: but when they refused to serue God as their Lord and master, & would not be ruled by his word and Spirit, they were compelled to serue crueli tyrants in a miserable and perpetuall seruitude; yea, which was worse, they were not onely the captiues of their enemies, but the perpetuall bondslaues of their arch enemie the diuell, as ma­ny as did not turne vnto God and againe betake themselues to his seruice.

Thirdly, whereas the Lord pronounceth this definitiue Release from temporall af­flictions doth not alwaies follow true re­pentance. Hos. 1. 10. 2. 20 sentence, that he would neuer haue pitie on them to deliuer them out of their bondage, and yet vpon the true repen­tance of many of them, pardoned their sinne, and receiued them to mercie, as appeareth vers. 10. chap. 2. 20. hence wee learne, that vpon the forgiuenes of sinne, and reconciliation with God, there doth not alwaies follow release from tem­porall afflictions, which for sinne are inflicted vpon the faith­full. For the Lord after that he hath pardoned his children their sin, doth oftentimes chastise them afterwards for them, that hereby he may weane them, for the time to come, from their corruptions, and with this bitternesse of affliction may moue them to hate those sinnes, which otherwise would be [Page 92] sweete & pleasant to their corrupt flesh. An example hereof we haue in Dauid, 2. Sam. 12. 13. 18. 16. 12. And in Moses, 2. Sam. 12. 13. 18. & 16. 12. Numb. 20. 10. 12. Num. 20. 10. 12. The consideration whereof should make vs carefully flee sinne, if not for feare of eternall torments, from which all the faithfull are deliuered by Christ, yet at least of temporarie afflictions, which haue in them more bitternesse, then sinne sweetenesse, &c.

ANd so much concerning their secōd degree of punish­ment: the which is amplified by a dissimilitude, vers. 7. Vers. 7 Yet I will haue mercie vpon the house of Iuda, and will saue them Exposition. by the Lord their God; and will not saue them by bow, nor by sword, nor by battell, by horses, nor by horsemen. In which words is contained a gratious promise to the house of Iuda, of that mercie, which in the former verse hee refuseth to vouchsafe the house of Israel. Wherein we are to consider, the partie to whō this promise is made, namely, the house of Iuda: and secondly the benefits which are promised, the which are two fold, first his mercy, and secondly saluation, which is an effect thereof: vnto which are annexed the true meanes, whereby he would saue them, to wit, by the Lord their God: and after the false and insufficient meanes are remoued, in which not­withstanding men vsually put their confidence; and will not saue them by bowes.

This gratious promise of mercie and saluation, is made to the Iewes, not for any excellencie or worthines, which was in them, which deserued such grace and mercie; for they al­so oftentimes had grieuouslie rebelled against the Lord, and had prouoked his wrath against them with their manifold sins, which reigned amongst them, especially by their grosse idolatrie, as may appeare both by the historie in the bookes of the Kings and Chronicles, and in the writings of the Prophets, which were sent vnto them, to wit, Esay, Ieremie, and the rest. But this mercie is promised vnto them, first, because they did not goe forward in these sinnes with such obstinacie and impenitencie as the Israelites did, but vnder the gouernement of their godly Kings Iehosaphat, [Page 93] Ezechias, Iosias, and the rest, oftentimes returned againe to the Lord by true repentance, and forsaking their idola­try, restored Gods pure worshippe and seruice; and af­ter they were led captiue, they made profitable vse of their afflictions, and harkened vnto the voice of God brought vnto them by his Prophets: whereas the Israelites, after their first defection vnder Ieroboam, neuer wholly turned vnto the Lord, but grew worse and worse in their rebellion and grosse idolatry. Secondly, God spared the Tribe of Iuda, that he might performe his gratious promise which he had made to Dauid; that there should not be wanting one to sit vpon his seate, till the Messias came, whose kingdome should be eternall: the which could not be accomplished, if this Tribe likewise had been vtterly destroyed, or the kingdome altogether ceased.

Now the reasons why this our Prophet which was sent to the Israelites, maketh this gracious promise in the name of the Lord, of that mercy and saluation vnto the Iews, which was denied vnto the Israelites, was, first, that he might hereby awaken them out of their deepe sleepe of carnall se­curity, and beate downe their pride and selfe confidence, in­to which their present prosperity had brought them. For at this time the Kingdome of Israel exceedingly flourished both in multitude, as containing in it ten Tribes, and in strength and all warlicke prouision; hauing obtained many great victories ouer their enemies, and particularly against the Iewes, whom they had ouerthrowne and brought into great extremity; in wealth also, which they had gotten by spoiling their enemies, and namely the Iewes, whose Tem­ple they had robbed and carried away all their treasures and vessels of gold and siluer; whereas the Iewes were but a few in number, as being but one Tribe and a halfe, many of which were miserably slaine by their enemies, disfurni­shed of their warlicke munition and meanes of defence; and lastly, spoiled of their riches and treasures, which are the sinewes of warre; and so brought into miserable pouer­ty. In all which respects the Israelites despised the Iewes, and [Page 76] proudly insulted ouer them in their miseries; yea and which was worst of al, they combined themselues with the Syrians, the enemies of God, & conspired how they might bring the poore afflicted Kingdome of Iuda to vtter ruine; as appea­reth, Esay, 7. 5, 6. And therefore the Lord, to beate down this Esa. 7. 5, 6. pride and cruell insolency, sendeth his Prophet to foretell their destruction, who were many, strong, and abounding in all riches: and contrariwise, the preseruation and saluation of the Iewes, who were few, weake, and in want of all things, but want of misery.

Secondly, because he was a Prophet sent, not to the Iewes, but to the Israelites: he doth not meddle with their sinnes, which were many, nor denounceth Gods iudgements a­gainst them; but leauing that to their owne Prophets, he ap­plieth himselfe to his owne people, by all meanes seeking to humble and bring them to true repentance: and because this promise of saluation and mercy vnto the Iewes, was ef­fectuall to this purpose; therefore he reciteth it, that their hearts being wounded with griefe and emulation, and their pride and insolency being beaten downe, they might in some sort be prepared for true repentance.

And thus much for the vnderstanding of the first point. The doctrines which from hence we learne, are these. First, Doctrines. That in com­mon calami­ties God hath aspeciall care ouer the faithfull. that when the Lord exerciseth his iudgements vpon the wic­ked, he hath in the meane time a speciall care of the preser­uation of those that feare and serue him, to deliuer them out of the middest of common calamities; as appeareth in this place: for though he suffered the people of Israel to be ouer­throwne by their enemies; yet he so curbeth them in with the strong raine of his prouidence, that they could not en­ter into the next bordring countrie of Iuda, whom they ha­ted with equall malice, albeit they were much fewer in num­ber and weaker in power, and in outward appearance alto­gether vnable to make any resistance. And this is manifest by many such examples of like deliuerances out of common euils. So was Noah preserued in the common deluge, Lot in the destruction of Sodom, the Israelites from the plagues [Page 77] of Egypt. For the iust Iudge of heauen and earth, will not de­stroy the iust with the wicked: Gen. 18. 25. And the Lord knoweth to deliuer the godly out of tentation, and to reserue the Gen. 18. 25. 2. Pet. 2. 9. vniust to be punished.

Secondly, we here learne, that though our sinnes be great, Gods mercy to those that repent. and our imperfections and corruptions manifold; yet this will not withhold from vs the course of Gods mercies, if we turne to God by repentance. The Iewes were not much be­hinde the Israelites in rebellion, idolatry, and all wickednes; and yet because they often forsooke their wicked waies, ei­ther when they were admonished by Gods Prophets, or ex­ercised with afflictions, and turned vnto God by true repen­tance; therefore the Lord promiseth vnto them mercy and deliuerance: whereas the Israelites, who continued obsti­nately in their impenitency, were giuen ouer of God to vt­ter destruction. The like example we haue in Saul and Ma­nasse, Peter and Iudas, and many others.

Thirdly, we learne, that it is a notable argument to moue the Lord to spare a people, when as they maintaine amongst God spareth those who maintaine his pure worship, though they be polluted with many corruptions. them Gods pure and sincere worship and seruice, notwith­standing they are polluted with many corruptions and im­perfections: but when as true religion is banished or despi­sed, when Gods sincere worship is neglected, and idolatry and superstition erected; this is a strong motiue to cause the Lord to powre downe his fearefull iudgements; as appeareth in the example of the Israelites and the Iewes. Whilest the wise continueth her loue and mariage fidelity towards her husband, he is content to beare with many infirmities, and to put vp many iniuries; but if she violate her faith, and place her loue vpon a stranger, he is kindled with rage and iealou­sie, and will neuer indure such intolerable wickednesse: so whilest the Church, which is Gods spouse, continueth in her loue, and obserueth her mariage promise, that she will obey and respect him aboue all; he is content to spare her, though she be full of corruptions and imperfections: but when she withdraweth her loue, and setteth it vpon idols, and disclai­ming her promised obedience, neglecteth his pure religiō & [Page 78] sincere worship and seruice; then will his iealousie burne like fire, and his wrath wil suddenly breake forth and vtterly con­sume her, being now no better then an adulterous harlot. It is true indeed, that where Gods true religion is established, and his Gospell sincerely preached; there, if the people doe not liue according to their professiō, & bring forth the fruits thereof, it will not priuiledge them from afflictions and punishments; nay rather the Lord will first visit them, be­cause they are of his owne family; as appeareth, 1. Pet. 4. 17. Ier. 25. 29. Heb. 12. 6. Apoc. 3. 19. But these visitations are in 1. Pet. 4. 17. Ier. 25. 29. Heb 12 6. Apoc 3. 19. 1. Cor. 11. 32. mercy, that by his fatherly chastisements he may reclaime them, lest running on in their sinnes, they should be con­demned with the world; as it is, 1. Cor. 11. 32. But yet so long as they doe not withdraw their loue from God, nor violate their faith, by neglecting Gods true religion, and his sincere worship and seruice, and erecting idolatry and superstition, the Lord will not vtterly forsake them, nor altogether with­draw his mercy from them; as we may see in the example of the Iewes, and haue sufficiently learned by our owne expe­rience.

Fourthly, we here learne, that no vice is more intolerable God abaseth the proud. in Gods sight, then when by our prosperity, and Gods gra­tious and free benefits, we be puffed so vp in pride and selfe-confidence, that we despise, oppresse, and insolently insult a­uer those, who are in affliction and misery. For this was the cause which moued the Lord to withdraw his mercies and benefits from the Israelites, when as they abused them to pride; and to bestow them vpon the Iewes, who were con­temned and oppressed by them.

And thus much for the first point. The second is the be­nefits promised to the house of Iuda, first, in generall, that he Exposition. will haue mercie vpon them, secondly, that he will in mercy saue and preserue them from their enemies. In which bene­nefits promised, there is a secret antithesis, vnto the iudge­ment threatned against the house of Israel, in the former verse, they should bee lo-ruchamah, such as should haue no mercie, but the house of Iuda should bee ruchamah, that is, [Page 79] such as should obtaine mercie: they should be vtterly taken away, and neuer returne out of their captiuitie; but these how they should also be led captiue, yet they should conti­nue but a while in their seruitude, and at the end of 70. yeeres be againe restored into their owne countrie.

The which benefits promised, were accordingly perfor­med: First, in the daies of Ahaz, when they were deliuered out of the hands of Rezin King of Aram, and Pecah the sonne of Remaliah; as it is Isai. 7. 1. and also in the daies of Ezechias, when as the Lord gaue vnto them a meruailous deliuerance, by sending his Angell to destroy the host of Se­nacharib, euen 185000. men, as appeareth, 2. King. 18. and 2. King. 18. & 19. Esa. 36. & 37. 19. and Esa. 36. and 37.

And secondly, when as being led captiue into Babylon, he moued Cyrus and Darius to haue compassion on them, and to returne them againe into their owne Country.

And this is that which is meant by these benefits promi­sed. Doctrines. Now the things which hence are to be obserued, are All Gods be­nefits inclu­ded vnder his mercy. these. First, that he includeth all his benefits promised, vnder the name of his mercy: to note vnto vs, that they doe not come vnto any by merit and desert, but of free grace and Gods vndeserued goodnes; for mercy doth not presuppose merit, but rather misery, both in regard of sinne, and the pu­nishment due vnto it. And further, to assure vs that if we haue Gods mercy, and be in his fauour, we shall neede no benefit, either for our maintenance, or else our defence and preser­uation; whereas on the otherside, without this mercy we can haue no assurance of either.

Secondly, we may obserue, that he knitteth these two to­gether, Mercy the cause of sal­uation. mercy and saluation, and setteth mercy in the first place, because it is the cause of saluation, and the fountaine from which this streame of our deliuerance floweth. Whence we learne, that when the Lord saueth and deliue­reth vs out of the hands of our enemies, we doe not ascribe our deliuerance to our goodnesse, workes or worthinesse, but to Gods free mercy and vndeserued grace.

The third thing to be considered, is the meanes whereby Exposition. [Page 80] the Lord would saue them; which are described: first affir­matiuely, by the Lord their God: and after negatiuely, where the false and insufficient meanes are remoued; And will not saue them by bow, &c.

Concerning the first: by the Lord their God; we are to vn­derstand the true Messias Iesus Christ, the eternall Iehoua Gen. 19. 24. with his Father and holy Spirit; who onely saueth and deli­uereth his Church out of the hands of their enemies, and procureth for them eternall saluation and happinesse: first, as the meritorious cause; for his sake and merits we haue sal­uation, and all other benefits deriued vnto vs from God the Father; who if he should behold vs out of his Sonne in our sinnes and corruptions, would in stead of benefits, heape vp­on vs plagues and punishments; and in stead of salua­tion, would plunge vs into euerlasting death and destructi­on. And secondly, as the efficient cause of our saluation: for the Father saueth vs, but by his Son, who is his strong pow­er, whereby he not onely created vs, but also hath redeemed and saued vs.

Moreouer he saith, that he would saue them by the Lord their God, rather then that he would saue them by himselfe: to the end that he might hereby signifie, not onely that the house of Iuda did make choyce of him the true God, whom they worshipped and serued; but also that he was not the God of the Israelites, seeing they had forsaken him, and be­taken themselues to the worship of idols.

But here it may be demanded, how this can be true, that he was not the God of the Israelites, but of the Iewes onely, seeing he professeth himselfe to be the God of all the seed of Abraham, Isaac, and Iacob, and also seeing the Israelites at this time, professed that they serued him in their idols? I an­swere, that God accounteth himselfe to be no God vnto them, who had refused him; and that they had in truth refu­sed him, whatsoeuer shew and profession they made to the contrary, when as they did not worship him after the pre­script forme of his word, but in hypocrisie and in idols; not in his temple, vnto which place hee had limited and [Page 81] restrained his publike worshippe, but in groues and high places.

And this was the true meanes whereby he would saue them. In the next place hee expresseth and remooueth the false and insufficient meanes of their saluation: And will not saue them by bow, nor by sword, nor by battell, by horses nor by horsemen. As though hee should say, Although they bee so weake, poore and impotent, as that they may appeare vnto themselues and others to lie open for a pray to their ene­mies, yet this shall bee no meanes to hinder their saluation and deliuerance, seeing my purpose is not to saue them by any power, riches or meanes of their owne, but by mine owne might, which without all humane helpe, is in it selfe omnipotent and omnisufficient.

Whereas then he saith, that hee will not saue them by bow, nor by sword, &c. his meaning is, that hee would not saue them by their owne power and strength, or by any humane and worldly meanes, but that their deliuerāce should whol­lie come from, and by himselfe: the which accordingly was effected; first, in the reigne of Ezekias, when as being inua­ded with the mightie host of Senacharib, hee caused his An­gell to slay 185000. of their enemies, and so without their owne bow, sword, or battell deliuered them. And after that they were led captiue into Babylon, he gaue thē grace in the eies of Cyrus and Darius; and when otherwise they were altogether vnable by force to relieue themselues, he caused their enemies in pitie and compassion to free them out of captiuitie, and to restore them againe into their owne coun­trie.

Now the reason why the Lord excludeth all their owne strength and meanes, was, first to beate downe the pride and insolencie of the Israelites, who thought it impossible that the house of Iuda, in regard of their weakenesse, pouertie, and small number should bee deliuered out of their hands, especially, hauing combined themselues with the Syrians, to worke their ouerthrow; and secondly, to strengthen the Iewes in the assurance of their deliuerance, notwithstanding [Page 82] they saw no possible meanes in regard of humane power; which was exceeding needfull, considering that through our naturally corruptions, we are readie to doubt of our deliue­rance, when as we are abandoned of outward helpes.

And this is y^e meaning of these words. The doctrines which The doctrines. from hence arise are these. First, wee may obserue, that the 1. That we haue all bene­fits from God in, and for Ie­sus Christ. saluation of Gods Church and elect children, and all other benefits which they receiue, either spiritual or temporal, is in and for Iesus Christ alone; and not from their owne meanes, nor for their own merits. And this appeareth in this place, where the Lord promiseth to saue the Iewes out of the hands of the enemies, but not by their own means, but in the Lord their God, the promised Messiah. And as this is true concer­ning our temporall deliuerances, so especially concerning our eternall saluation; for there is not saluation in any other, &c. Act. 4. 12. And he is able perfectly to saue all those who Acts 4. 12. Heb. 7. 25. come vnto God by him: Heb. 7. 25. The vse hereof is, that wee doe not with the Papists looke for saluation elsewhere, not in our owne merits, nor in the merits and intercession of Saints; nor ascribe the glorie hereof in part or whole to any other, sauing our onely Sauiour Christ, &c.

The second thing which we obserue, is, that the onely true 2. Iehouah wil be their God alone, who worship him according to his word. Iehouah is the God of those alone, who worship and serue him, after his will reuealed in his word: as for those that in stead of Gods reuealed truth imbrace their owne wil-wor­ships, though they make neuer so glorious a profession of their seruice to the true Ged, yet he esteemeth it not as done vnto him; neither will he acknowledge them his seruants, nor himselfe their God, who in stead of his wil do their own wills, and in stead of his pure seruice, offer vnto him their owne inuentions. Whereas contrariwise, hee vouchsafeth to bee called the God of them, who worship him after his re­uealed will, though otherwise their obedience be mingled with many corruptions and imperfections, as appeareth in the example of the Israelites, and the Iewes in this place.

Thirdly, we here learne whence we are to expect deliue­rance, 3. Saluation is onely from the Lord. and saluation out of the hands of our enemies; not [Page 83] from our own strength, munitiō, number, riches, friends, see­ing our saluation commeth not from our selues, or from our own meanes, but from the Lord alone. And therfore when we abound in these things, we must not trust in them (and so grow proud in our owne strength) but in Gods helpe and promised assistance: and when these things are wanting, let vs not despaire of deliuerance, seeing the Lord without, a­boue, or contrarie to these meanes, can saue and preserue vs by his owne omnipotent power: as appeareth in the ex­ample of the Israelites, deliuered out of the captiuitie of Egypt, out of the hands of the Madianites, by Gedeon and his 300. men: Iudg. 7. from the power of Sanacherib, by his Judg. 7. 2. King. 19. owne Angell, and in the example of the slaughter of the Phi­listims by Ionathan & his Armourbearer, 1. Sam. 14. 6. And so 1. Sam. 14 6. in our greatest weakenes and want of meanes, we may com­fort our selues in the Lords assistance which is al-sufficient, and say with Ionathan: It is not hard to the Lord, to saue 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 vnto thee to helpe with many, or with no power.

Whereas on the other side, all worldly helpes are insuffi­cient to deliuer without Gods assistance: for though the horse be prepared against the day of battaile, yet our saluation commeth of the Lord, Prou. 21. 31. And if the Lord doe not Prou. 21. 31. blesse this meanes, A horse is but a vaine helpe, and shall not deliuer any by his great strength: Psalm. 33. 17. And there­fore Psalm. 33. 17. when we abound in these meanes (although wee may lawfully vse them, and thanke God for them) yet let vs put no affiance in them, but say with Dauid, Psalm. 44. 6. I doe Psalm. 44. 6. not trust in my bow, neither can my sword saue me, &c.

ANd so much concerning the second degree of the Israe­lites punishment. The third followeth, which is their vtter and finall reiection: vers. 8. Now when shee had weaned Vers. 8. 9. Lo-ruchamah, she conceiued and bare a sonne. Vers. 9. Then God said, Cal his name Lo-ammi; for ye are not my people, therefore I will not be yours. In which words the third punishment is [Page 84] first typically shadowed vnder the childs name, and after­wards plainely expressed in the reason rendred thereof.

But before this third punishment is denounced, there is a certaine space interposed betweene it and the former, which is signified vers. 8. Now whē she had weaned Loru-chamah, &c. By the weaning of Loru-chamah, y^e Prophet typically shew­eth, that because the people were not reclaimed with the former punishments, the Lord would be so far from repea­ling his sentence of those iudgements before denounced, that he would now ratifie and confirme it; yea, and because their diseases were growne so desperate, that they were past all cure, and seeing neither mercies nor iudgements would reclaime them, he would now inflict vpon thē a third iudge­ment, more heauie then all the rest; namely, he would reiect them frō being his people. But yet he would not do this so­denly, 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 frō the food of their soules, the milk 1. Pet. 2. 2. of Gods word; of which the Apostle speaketh, 1. Pet. 2. 2. and consequently should bee depriued of al the graces of Gods spirit, which are both begotten by this spiritual seed of Gods word, and nourished and increased with this heauenly food.

But howsoeuer the Lord goeth forward in the denunci­ation of iudgements, yet it is not altogether without mer­cy: for before he vtterly reiecteth them he interposeth a con­uenient distance of time between this and the former iudge­ment, that in the meane while they might repent and so es­cape this last punishment. And this also is signified by the weaning of Loru-chamah before Lo-ammi is conceiued. For though he had condemned them to perpetual captiuitie, yet he doth not presently exclude them out of that couenant which he had made with their fathers, wherby they became his people, but for a time hee patiently waited for their con­uersion, that so they might still retaine the name of Gods people, and attaine vnto the saluation of their soules, though their bodies were inthralled in a perpetuall seruitude.

But when as they made no vse neither of Gods former iudgements, nor yet of his patience & long suffering, but ob­stinately [Page 85] and desperately went on in their sins, they increa­sing in wickednesse the Lord increaseth his punishments, and finally casts them off from being his people. The which finall reiection is signified and shadowed vnder the name Lo-ammi, the signification wherof is, Not my people, as it is expounded by God himselfe in this place: and after it is plainely 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: Iacob is the lot of his inheritance: with them hee made his couenant, and vpon them, as being his owne peculiar people, and proper familie, he multiplied his benefits, with a more liberall hand, then vpon any other nation. But when Israel obserued not the condition of the couenant, but renounced the seruice of God, went a whoring after idols, and when neither Gods mercies would moue them to loue him, nor his iudgements to feare him, nor both ioyned together could reclaime them from their wicked waies, and bring them to repentance, the Lord casteth them off as being a desperate cure, and finally reiecteth 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 captiuitie, and liued as captiues in the land of the Medes vnder the Empire and gouernment of the Assyrians, they re­tained still amongst them some relicks of their owne man­ner of worship, and vsed their ceremonies in their owne as­semblies, and in respect of this outward seruice and com­munion which was amongst them, they had not altogether lost the name of Gods people: but when as Deioce, the first King of the Medes, preuailed against the Assyrians, they were driuen out of the countrie of the Medes, and scattered into diuers parts of the world, so as they could not any more assemble together, nor exercise their owne worship, nor vse [Page 86] their owne ceremonies. And so mixing themselues in mar­riages with the Gentiles, and imbracing their religion, they were wholly excluded out of Gods couenant, and losing both the name and priuiledges of the people of God, were numbred amongst Pagans and infidels.

But here it may bee demanded, how this can stand Obiection. with Gods couenant made vnto the posteritie, not only of Iuda, but of Abraham, Isaac and Iacob; and how it can agree with the words following, that the children of Israel should be as the sand of the sea, &c. I answer, that howsoeuer the Answer. Lord reiected the whole bodie and Common wealth of Is­rael generally considered, yet not all and euery person a­mongst the Israelites; for he had in this generall defection many who serued him in the sinceritie of their hearts, and therefore in this common reiection he retaineth many as his people, both in respect of the time present and future. For many in that generall defection of the 10. Tribes vnder Ie­roboam, who hated idolatrie, and imbraced the pure and sin­cere worship and seruice of God, left their patrimonies and possessions in the kingdome of Israel, and adioyned them­selues to the house of Iuda; as appeareth: 2. Chron. 11. 13. 16. 2. Chro. 11. 13. 16. Some also in the reigne of Asa fel frō the Kingdom of Israel, and subiected themselues vnto his gouernment, when they saw that God was with him: as it is, 2. Chron. 15. 9. Diuers 2. Chron. 15. 9. others were vnited to Iuda, in the reigne 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 Passeouer returned into their owne countrie, yet it is verie likely that when the Pro­phets of God foretold their captiuitie, when Gods religion was wholly reiected and prophaned, and when the Assyrians made cruell warre against the kingdome of Israel, both they and many more, who beleeued Gods word in the mouth of his Prophets, & expected the execution of those punish­ments which were threatned against their countrie, left their owne habitations and adioyned themselues to the kingdom of Iuda, and were led captiue with them into Babylon, and [Page 87] likewise with them returned out of their captiuitie; as ap­peareth Ezra 2. Ezra 2.

Moreouer, God no doubt had his number amongst those who were led captiue by Salmanasser; who though they lost the outward name of Gods people, and the notes of a visible Church, the purity of doctrine publikely preached, and the right vse of the Sacraments publikely administred, yet they wanted not the spirituall graces of his Spirit, not were exclu­ded out of his Church inuisible: and howsoeuer they were reiected from the old couenant, yet they had their part in the couenant of grace.

Lastly, for the future time, many of these who were scat­tered ouer the face of the earth, after the comming and as­cension of Christ, were by the ministery of the Apostles and Gods Ministers, conuerted to the faith, and receiued toge­ther with the Gentiles into the couenant of grace, and ad­mitted as true subiects of Christs Kingdome. And yet not­withstanding all this, because the greatest number of the people who were led captiue, remained in their impeniten­cy, it might bee said that Israel should be Lo-ammi, none of Gods people; the farre greater part giuing the denomina­tion to the whole.

In the last place, as he reiecteth them from being his peo­ple, so he denieth himselfe to be their God; therefore I will not be yours: the Hebrew hath it, I will not be vnto you: the meaning is, that he would not be their God; which is not ex­pressed, but to be vnderstood by mutual relation. So Ier. 11. 4. Jer. 11. 4. Ye shall be my people, and I will be your God. But he vseth this speech as being more emphaticall, and doth not onely say vnto them, that he would refuse to be their God; but that he would not be vnto thē: intimating thereby, that they should haue no manner of part or interest in him, nor any thing to doe with him for their benefit: so that though his being giueth being and all goodnesse and happinesse to his crea­tures, yet this should not profit them, because he would not be vnto them, &c. As though he should say; seeing you haue vngratefully abused my benefits, and stubbornely contem­ned [Page 88] my iudgements, and notwithstanding all the meanes I haue vsed to reclaime you, ye continue in your rebellion, se­curity, and hardnesse of heart, forsaking me your gratious God, and neglecting my pure worship and seruice, and haue made choyce of false Gods, and committed with them from time to time grosse idolatry: therefore, seeing you haue refu­sed me, I will likewise refuse you; seeing you reiect me from being your God, I will reiect you from being my people; and howsoeuer my being, being infinit in goodnesse, deri­ueth vnto those that feare and serue me all happinesse; yet it shall not be vnto you for your good and preseruation, but rather as your sinnes deserue, for your punishment and vtter destruction.

And so much for the meaning of the words. Now we are to set downe such doctrines as do arise out of them. The first The Do∣ctrines. thing which here we obserue, is, that when the people of Israel were not reclaimed with the two former punish­ments, God inflicteth more heauie punishments where lighter will not a­mend vs. the Lord goeth forward vnto the third, which was farre more grieuous then both the other; because they did not onely goe forward in their former wickednesse, but also added this vnto the rest, the neglect and contempt of Gods iudgements. So that this physicke of Gods correction, either worketh vpon the conscience, and purgeth away the cor­ruptions of sinne; or if it haue no operation, it maketh the party diseased worse then he was before, and moueth the Lord our Physitian, to administer a purgation of greater force. And therefore let vs learne to make profitable vse of lesser punishments, or else the Lord will inflict those which are more grieuous, either till he haue amended, or else de­stroyed vs. Examples hereof we haue in Pharaoh, the Iewes, and many others.

Secondly, we may obserue, that the more heauy the iudge­ment is which is denounced, the longer the Lord deferreth The greater the iudge­ment is, the more loath the Lord is to inflict it. to inflict it; as though he were loth to vse extremities, if mans wickednes did not deserue it, and his iustice require it, seeing lighter punishments will not preuaile. When Iizreel was borne, Lo-ruchamah was soone after conceiued: but she [Page 89] conceiueth not Lo-amni, whereby the vtter reiection of the people was signified, before Lo-ruchamah was weaned: all which time the Lord gaue them to make vse of his former iudgements, and expected their amendment with admira­ble patience, that he might not vtterly reiect them. Wherein the Lord behaueth himselfe like vnto a good and tender­hearted Surgeon, who leaueth no good meanes vnassay­ed, before hee will cut off the member which is ill affe­cted, &c.

Thirdly, we may note, that before the Lord doth vtterly God taketh away his liue­rie before he turne men out of his seruice. reiect them from being his people, he first weaneth them from the milke of his word, and foode of his Sacraments, debarring them of all their publike assemblies, & the meanes of his worship and seruice, and taking from them all their priuiledges and prerogatiues, which they inioyed whilest they were his people. Like vnto Noble men, who vpon the ill behauiour of their seruants, first pull off their liuery be­fore they turne them out of seruice: not onely because they are vnworthy of any such credit or protection, as it might cause vnto them; but also because they should not by abu­sing themselues in such habits, dishonour their Lords who haue reiected them.

Fourthly, we may here obserue the greatnesse of this pu­nishment, That it is a fearefull pu­nishment to be reiected from being Gods people. which may be considered in the inestimable be­nefits, whereof they were hereby depriued, and in the into­lerable euils and miseries into which they were plunged: whilest Iehouah was their Lord and King, they were vnder his protection, and so secured from the danger of all ene­mies; they were prouided for by his al-sufficient proui­dence, and therefore sure to want nothing; indued with ma­ny noble titles, prerogatiues and priuiledges, as being his seruants, children, heires, yea his spouse, partakers of many vnualuable benefites, temporall and spirituall, his word, Sacraments, and such like; and after a short time of their seruice here on earth, they were assured to re­ceiue for wages, an immortall Crowne of glorie and eternall felicitie and happinesse in his Kingdome. But as [Page 90] soone as they are cast out of his Kingdome, and reiected from being his people, they were stripped of those benefits, exposed to the danger of their enemies, sinne, Satan, and the world, who speedily assault, and easily ouercome all those who are out of Gods protection: and so taking them captiue, inthrall them in a miserable seruitude, the wages whereof for the time present is misery, horrour of consci­ence, and desperation, and in the life to come eternall death. Rom. 6. 23. As therefore we iudge their case most wretched, Rom. 6. 23. who hauing been the subiects and seruants of some gratious Prince, vnder whom they haue inioyed all the benefits of a peaceable and well gouerned kingdome, are for their crimes and misdemeanors, banished into a Country in it selfe vn­comfortable, and amongst the middest of cruell enemies: so, and much more miserable is the state of those who are banished out of the kingdome of grace, where is all good and felicitie, and liue in the kingdome of Satan, where is nothing but all woe and misery.

And this is that punishment which here is threatned. Now let vs further consider vpon whom it is inflicted: euen Gods former mercies priui­ledge not a rebellious people from future iudgements. vpon the people of Israel, the chosen people of God, vnto whom in former times, he had bestowed innumerable be­nefits. Whereby it appeareth, that though a people haue in former times been partakers of neuer so great priuiledges, and neuer so much inriched with Gods benefits, though God haue made his outward couenant with them of his grace, and the continuance of his fauour; yet if they breake their couenant, which interchangeably they haue made with God, denying vnto him their obedience, and liuing in all sin and wickednesse; all this wil not priuiledge them from Gods fearefull punishments, no not from finall reiection and de­struction. And therefore let vs not thinke it enough that God hath outwardly made his couenant with vs, vnlesse it be also written in our hearts, and we perform, at least in our holy in­deuour, that part thereof which concerneth our selues; for vn­lesse we liue like his people and seruants, he wil not acknow­ledge vs for such, but will cast vs off as he did the Israelites.

Now the sinnes for which especially the Israelites were Idolatrie and impenitencie, the cause of the peoples reiection. reiected, were, first, their grosse idolatrie whereby they had forsaken God, and betaken themselues to the seruice of idols; and secondly, their obstinacie and impenitencie in their course of rebellion, from which they would not be re­claimed, neither by Gods bountifull benefits, nor by his se­uere threatnings, nor yet by his chastisements and more grieuous punishments, which first like a tender father and after like a iust Iudge he inflicted on them, but rather grew worse and worse, and more and more intolerable in their wickednesse. For this is the last course and meanes which the Lord vseth for the conuersion of a sinner, which when it will not preuaile, he giueth them ouer as being past all help, seeing they are past all grace. If the skilfull surgeon find that healing salues are not fit to heale a deep festered wound, he vseth drawing corrasiues and the lancher, but if he seeth the part diseased, notwithstanding all good and fit meanes vsed to be past cure, he will no longer lose his labour and cost, but cutteth it off. The gratious Iudge, when he hath for the offenders first fault, giuen him some fatherly admoniti­on, or threatned some seuere 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 reclaime him, he condemneth him to exile or death, as being past hope of amendment. And so the Lord, when he seeth that neither the healing plaister of his gracious promises, nor the sharpe corrasiue of his threatnings and punishments will cure a people of the deepe festered sores of sinne; when hee seeth that neither admonition nor gentle chastisement, nor seuerer punishment will restraine the sinner from outragi­ous wickednesse, 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 Iewes, of whom the Lord complaineth, Esa. 1. 5. and of Pharaoh, Saul, Esa. 1. 5. and many others.

The vse which we are to make hereof is, that wee doe not neglect Gods mercifull visitations and fatherly corrections, [Page 92] lest the Lord seeing vs vncorrigible, likewise reiect vs, as he did the Iewes, for If God spared not the naturall branches, let vs take heed lest he doe not spare vs, who are but wild branches, as the Apostle reasoneth, Rom. 11. 21. Rom. 11. 21. The Prophets holy bouldnes in deliuering his message.

Fiftly, we are to obserue, that when the Prophet threat­neth against the people their finall reiection, they were in a most flourishing and prosperous estate, and therefore no doubt giuing small credit to the Prophets words, it was an ambassage exceeding dangerous, exposing him to the malice and outrages of an insolent people. But yet notwithstan­ding remembring who had sent him on his message he ouer­commeth all these difficulties, and faithfully deliuereth the word of God which was put into his mouth.

Sixtly, we may here learne, that though their present estate Outward things no true signe of Gods loue or ha­tred. were very prosperous, yet they were out of Gods fauour, and euen marked to vtter destruction: whereby it appeareth, that we cannot rightly iudge by outward things, either of Gods loue or hatred, seeing these things come alike to all, and the same outward condition is to the iust, and to the wicked, as the Wiseman speaketh, Eccles. 9. 1. 2. Nay often­times Eccles. 9. 1. 2. the wicked most flourish for a time, and the godly are afflicted, as appeareth in the example of Esau and Iacob, the Egyptians and the Israelites, Saul and Dauid, the Pharisies and Iesus Christ himselfe and his Apostles. And therefore if wee iudge them in Gods fauour who are in a flourishing estate, and condemne them as miserable who are in afflicti­on, we shall iustifie the wicked, and condemne the generation of Gods children, as it is Psalm. 73. 15. Psalm. 73. 15. God reiecteth not his people before they reiect him.

Lastly we may here obserue, that God reiecteth not this people, before they had first reiected him, neither doth hee refuse to rule and protect them as their Lord, before they had refused to obey him as his subiects. And this may ap­peare by the order of the words, where he saith, Yee are not my people, therefore I will not be yours. Howsoeuer therefore in Gods eternall decree he reprobateth whom hee pleaseth for the manifestation of the glorie of his iustice, yet in the administration of this decree he neuer reiecteth any, who do [Page 93] not first forsake him. And therefore leauing Gods secret counsailes vnto himselfe; let vs imbrace his reuealed will, and according therunto let vs conforme our selues vnto ho­ly obedience, and liue like the people of God, submitting our selues to bee ruled by his word and spirit; and so wee may be assured that the Lord will continue to bee our grati­ous God, and will neuer cast vs off, seeing he refuseth none who do not first refuse him, neither denieth his fauour to any, who doe not denie vnto him their obedience.

ANd thus much concerning the Legall comminations. Euangelicall consolations. Now follow the Euangelicall consolations: for our Prophet Hosea hauing in the former part of the chapter (ac­cording to the vsuall method of the Prophets) first set down their sins, and then the iudgements of God, and the punish­ments due vnto them, doth not end his Sermon, before hee had comforted Gods faithfull children who were deiected with the former threatnings, by assuring them of the in­largement of the kingdome of Iesus Christ, the promised Messias, and the propagation of the Church through the mercie of God forgiuing their sinnes, and reconciling them vnto himselfe in his Sonne, vnto whom they are vnited by Gods spirit and a liuely faith.

Where Gods Ministers may obserue in Gods owne pra­ctise, The best me­thod of con­uerting a sin­ner. what is the best methode and order for the conuerting of a sinner, namely, first to bring men to a sight of their sins; secondly to set before them the anger of God, the curse of the law, and all those fearefull punishments temporall and eternall, which by them they haue deserued. And when thus by the preaching of the law, they are thorowly humbled in the sight of their owne misery, then they are to raise them vp again by the preaching of the Gospel, containing in it Gods gracious promises of mercie and forgiuenes in Iesus Christ. For this is the order which the wisdom of God hath thought most fit; as appeareth in this place, and in al the writings and sermons, not only of the Prophets, but also of the Apostles. Acts 2. 23. 37. 38. Rom. 1. 2. 3. So Peter, Act. 2. 23. 37. 38. And Paul, Rom. 1. & 2. & 3. &c.

But let vs come to the words themselues: verse 10. Yet the Verse 10, 11. number of the children of Israel shall be as the sand in the sea, which cannot be measured nor told. And in the place where it was said vnto them, ye are not my people; it shall be said vnto them; Ye are the sonnes of the liuing God.

Verse 11. Then shall the children of Iuda, and the children of Israel be gathered together, and appoint themselues one head; and they shall come vp out of the land: for great is the day of Izreel.

In which words is contained a sweete consolation for all Gods afflicted children, taken from the flourishing estate of The expo­sition. Gods Church, vnder the Kingdome and gouernment of Ie­sus Christ. The which their prosperitie and happinesse, is first described in the 10. verse, and part of the 11. verse, and then magnified in the last words: for great is the day of Izreel. It is described by foure arguments. The first is their multi­tude; that they should be in number numberlesse. The second is their dignity; that they should be not onely Gods people, but also the sonnes of the liuing God. The third is, their vni­tie and vnanimity; that they should be gathered together, and appoint vnto themselues one head, vnder whom they should ioyntly be gouerned. The last is, their liberty and full redemption; that they should come out of the land polluted with idolatry, and should be adioyned vnto the true Church of God.

The first argument of consolation taken from the multi­tude of Gods Church, is contained in these words: Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor told. Whereas he saith; Yet the number, &c. he meeteth with an obiection of the hypocriti­call Israelites; and withall, comforteth Gods children, who were deiected with the former threatnings. For the Prophet hauing shewed, that the Lord would reiect the people of Israel from being his people, the hypocrites among them would be ready to charge the Prophet, that his prophecie Obiection. could not be true, seeing it contradicted Gods promise made to Abraham, that he would multiply his seed as the [Page 95] starres of heauen, and as the sands by the sea side; the which he should not performe, if now he should reiect and cast them off. To which the Prophet answereth, that though God did reiect, all these 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 vnderstood of the seede 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 Kingdome of Iesus Christ, and be true members of his Church.

Secondly, whereas the faithfull might haue been ouer­whelmed The multiply­ing of Gods Church, by ioyning toge­ther the Iewes and Gentiles. with sorrow, and troubled with many doubtings, when they heard of the vtter reiection of the Israelites; as though the Church of God should thereby come to ru­ine: 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 Abrahams seed as the starres of heauen; and that this re­iection of the rebellious Israelites, should be so far from hin­dering of it, that he would in his infinit wisedome, 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 ministery of the Gospell by his A­postles and Ministers, call into his Kingdome of grace; first the Israelites, and then by occasion of them, the Gentiles, a­mongst whom they were scattered; and so of both, the re­liques of Abrahams posterity, according to the flesh, and of the beleeuing Gentiles his children, according to the spirit, he would multiply the number of his Church, like vnto the stars of heauen, and sands by the sea side in multitude.

But let vs come more particularly vnto the words of the text: Yet the children, &c. Here the Prophet ioyneth those things which in their owne nature seeme to differ: as though he should say; The former threatnings which I haue denoun­ced, may seeme to contradict Gods promise made to Abra­ham, concerning the multiplying of his seede; but notwith­standing that the Lord will execute those iudgements which [Page 96] I haue denounced, yet he is not vnmindfull of his promise, but will, though he cast off the rebellious Israelites, multi­ply the true sonnes and children of Abraham, consisting not onely of the beleeuing Israelites, but also of the beleeuing Gentiles, which by the preaching of the Gospell shall be conuerted vnto the faith, and so adioyned to the Church, as the starres of heauen, and like the sands by the sea side in number. And therefore the wicked Israelites haue no reason to insult in their security, as though Gods Church could not stand if they fall, but must needes be ouerthrowne in their ru­ine; and as if God could not be true of his word, vnlesse they were preserued and multiplied; seeing the Lord in his infi­nite wisedome and power, can of stones raise vp children vn­to Abraham, and of vnbeleeuing Gentiles, make beleeuing Matth. 3. Christians.

Yet the number of the children of Israel, &c. By children of Israel, we are to vnderstand the whole Church of God, vnder the gouernment of Christ, consisting of all beleeuers, both Iewes, Israelites, and Gentiles. For Israel in the Scriptures [...] diuersly taken: sometimes for the whole people which were the posterity of Iacob, according to the flesh; and sometimes for the ten Tribes alone, and that both elect and reprobate, beleeuers and vnbeleeuers: sometimes it is taken for them onely who were Israelits according to the flesh by naturall generation; and not according to the spirit, borne by spiri­tuall regeneration, neither children of the promise made to Abraham, because they were not indued 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 seede of Abraham, &c. 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 threatned to reiect 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 naturall gene­ration, [Page 97] and also their spirituall regeneration; the children of Abraham, both because they issued out of his loynes, and likewise because they were indued with his faith. And of these Christ speaketh, Matth. 10. 5. Goe not into the way of the Matth. 10. 5. 6. Gentiles. 6. But rather to the lost sheepe 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 vnto him not by nature, but by grace, and accor­ding to the promise, Gen. 17. 5. which were all the beleeuers Gen. 17. 5. amongst the Gentiles that imbraced the faith of Abraham. And of both these latter kindes of Israelites, is this pro­phecie to be vnderstood: first, of the beleeuing Israelites, which from the comming of Christ to the end of the world, should be effectually called by the preaching of the Gospell: neither are they here excluded (as some haue ima­gined, who expound this prophecy onely of the calling of the Gentiles) seeing our Sauiour 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 saued, when the fulnesse of the Gentiles is come in; and seeing many also by the mi­nistery of Christ and his Disciples, were conuerted to the faith.

But howsoeuer this prophecy is to be vnderstood of them in the first place, yet not of them onely, but likewise of the beleeuing Gentiles, which were added to the beleeuing Iewes, and became one Church with them; as appeareth Ioh. 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 vnderstood onely of the children of Abraham, according to the flesh, whereas it is fully accomplished, if it be vnder­stood of his children according to the spirit; as the Apostle also sheweth, Rom, 4. 16, 17, 18. Rom. 4. 16, 17, 18.

Secondly, the Apostle meeting with an obiection which might arise from the comparing of the small number of those who did beleeue, with the promise made to Abraham, [Page 98] concerning the multiplying of his seede as the starres and sands, which also is repeated in this place) affirmeth, that A­brahams children should haue their name in Isaac, Rom. 9. 7. Rom. 9. 7, 8. and expounding himselfe, 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 seede. So that all the elect of God, indued with the faith of Abraham, are to be accounted his children, and the onely true Israelites. And this is signified when as it is said, that his children should be cal­led in Isaac, who was not borne vnto Abraham, according to the course of nature; for Abraham was almost an hundred yeares old, and Sara was likewise stricken in yeares 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 naturall 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 Ismael was, who was borne according to the ordinary course of nature; and likewise according to his example, those are reputed the true childrē of Abraham, who are the children of the promise, begotten not according to nature, but Gods free grace, indued with the faith of Abra­ham, and not like Ismael, his children onely according to the flesh.

And this may further appeare by plaine testimonies of Scripture: Rom. 4. 11, 12. the Apostle saith; that Abraham Rom. 4. 11, 12. was the father not onely of the circumcised, but also of the vncir­cumcised, who beleeue and walke 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 indued with the same spirit of God, that our Prophet was, and therefore most fit to interpret his meaning, expoundeth this prophecy of all the faithfull, 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 vnderstand by the children of Israel. In the next place we are to consider the [Page 99] number of the Church, which is expressed comparatiuely: as the sand in the sea, which cannot be numbred nor told. In which words, he alludeth vnto the promise of God made to Abraham, Gen. 22. 17. Therefore I will surely blesse thee, and Gen. 22. 17. will greatly multiply thy seede as the starres of the heauen, and as the sand which is by the sea shore, &c. so Gen. 15. 5. and withall, Gen. 15. 5. expoundeth that promise, shewing of whom it was meant; namely, of the whole Church of God, Israelites and Gen­tiles, who being indued with the faith of Abraham, were a­lone to be esteemed his seed; as the Apostle likewise interpre­teth it, Rom. 4. 18. The like place vnto this we haue, Ier. 33. 22. Rom. 4. 18. Jer. 33. 2.

By all which is signified, that the Church of God, after the comming of Christ, gathered together by the preaching of the Gospell, should be in numbers numberlesse, euen like vnto the sands by the sea side: which, howsoeuer God, infinit in knowledge; can number, yet vnto man they are innu­merable. And not onely so, but that also it should not, as in former times, be contained within the narrow limits of Canaan, but extend it selfe very spatiously ouer the face of the earth. For here he vseth 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 ioyned together, he sheweth, that the Church of God and Kingdome of Christ, should be so spatious, 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 Sauiour Christ, who calleth his Church a little flocke. I answer, that Christ speaketh of it being compared with infidels & worldlings which are not of the church; in re­spect of whose huge multitude, y^e true church of Christ is but a little flock; but yet being considered in it selfe, the number thereof is great, euen like the starres of heauen, 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 downe the time in which this increase of Gods [Page 100] people should be; not in the time present, but in the time to come, euen after the comming of Christ, when by the prea­ching of the Gospell, the Gentiles should be called and ioy­ned to the Church of the Iewes. So that first the children of Israel, who were the children of Abraham according to the flesh onely, must be cast off, before his children, according to the spirit, should be receiued into the couenant: first the naturall branches of the Oliue must be broken off, because they were vnfruitfull, and then the wilde branches must be grafted in; and therefore their reiection should be so farre from bringing Gods Church to ruine, that God after their casting off, would exceedingly multiply and inlarge it.

And thus haue I shewed the meaning of the first point. The Do∣ctrines. The doctrines which from hence arise, are these. First, we may learne what is the disposition and behauiour of hypocrites, The disposi­tion of hypo­crites to boast themselues in outward titles. who boast themselues of their outward titles, shewes, and ceremonies, whereas they are destitute of al correspondency in substance, sincerity, and truth: and together, how we may beate downe their pride, and answer their vaine brags. The Israelites resting in the outward titles, of the posteritie of Abraham, the Church and people of God, and in perfor­ming some externall worship, consisting rather in ceremo­nies, then in substance, in vaine shewes and shadowes, and not in spirit and truth; were hereby so puffed vp in pride, and lulled asleepe in such deepe security, that they imagined God could not be true of his word, vnlesse they were preser­ued, and that there was no way, but the Church must needes vtterly perish, if they were ouerthrowne and reiected: and therefore against all the threatnings of the true Prophets, they opposed these titles and shadowes, that they were the posterity of Abraham, the Church of God, his chosen peo­ple, who were in the couenant, and such as had the Temple, Arke, and Law amongst them; and with these bucklers they fenced and bore off all threatnings of their ruine and destru­ction, and kept them from wounding their consciences with vnfained sorrow for their sinnes; and withall, were moued hereby to condemne the Prophets to be liars, who spake not [Page 101] frō the Lord, but according to their own melancholie phan­tasies, and discontented conceits. To these our Prophet by a Prolepsis answereth, that though they were the posteritie of Abraham and Iacob, yet they were not true Israelites, but degenerated Iizreelites, such as had onely outward titles, shewes, ceremonies, and external prerogatiues, but that they were not the children of Abraham, according to the spirit, not in the couenant 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 vnto him a false worship, according to their owne inuentions, and in the hypocrisie of their hearts. And therefore though the Lord should reiect them, yet this should bee no impeach­ment to his truth in his promises, nor bring any damage to the Church, for as much as he would in their stead, who were hypocrites, rotten members, and the sonnes of Abraham on­ly according to the flesh, make choice of sincere professours, true beleeuers, and the sonnes of Abraham according to the spirit, vnto whom hee would make good his couenant and promise, and multiplie them in innumerable numbers.

The like obiection at this day is made by the Papists in The Papists like the idola­trous Israe­lites. 1. Tim. 3. 15. their pride and securitie, against those who charge them with their errours and apostasie. For, say they, the Church of Christ cannot erre, seeing it is the pillar of truth, 1. Tim. 3. 15. nor fall away in life or doctrine, seeing Christ hath promised to leade it in all truth, and to continue with it, ru­ling and guiding it by his word and spirit vnto the end of Math. 23. 20. the world: but we (say they) are the Church of Christ, as may appeare by our vnitie, vniuersalitie, antiquitie and succession of Bishops; and therefore if we fall away, the Church falles away, and consequently Christ cannot bee true of his pro­mise. But vnto them we may answere, as the Prophet to the Israelites, that they are the Church onely in name, and not in deede; seeing they haue forsaken the pure worship of God described in his word, and in stead thereof haue im­braced their owne wil-worship, superstition and idolatrie; [Page 102] and therefore they are not now the spouse of Christ, but a­dulterous harlots, which are for their whoredomes diuor­ced from him; they are not the true Church of God, not­withstanding those outward titles and notes thy bragge of, seeing they want the chiefe and onely vnfallible notes of the true Church, Gods word sincerely preached and his Sacra­ments purely administred. And though they bee reiected, yet this will not infringe the truth of Gods promises made to his Church; neither will God want a Church, though they be cast off: seeing in their places hee hath, and will multi­plie his faithfull children, the true posteritie of Abraham, as the sands by the sea shore, vnto whom he will accomplish his promises of his presence, protection, and direction in all truth.

The like obiection also is made by carnall gospellers, and secure hypocrites, who professing religion, doe in their liues denie the power thereof; and drawing neere vnto God with their lips, whilest with their hearts, they goe farre from him, and therefore we may fit vnto them the like answere, &c.

The second thing which wee are to obserue is, that the The executi­on of Gods iudgements no hinde­rance to the performance of his pro­mises. execution of Gods threatnings, is at no time any hinderance to the performance of his promises; nay, rather he vseth the one as an occasion of the accomplishing of the other: as in this place the reiectiō of the idolatrous Israelites, for the ful­filling of his gratious promise concerning the multiplying of his Church, the true posteritie of Abraham, according to the spirit. And therefore when Gods faithfull children heare his fearefull denunciation of iudgements denounced a­gainst the wicked, let not them doubt that this will be an im­pediment to stay the performance of the gracious promises which are made vnto them; for although they bee not ac­complished in that maner, and by those meanes which they expected; yet the Lord will not faile to performe them, so as in his infinite wisedome hee knoweth most fit for his owne The multi­tude of Gods people in the time of the Gospell. glorie, and their saluation.

The third thing to be obserued, is the great multitude of Gods people and children vnder the kingdome of Iesus [Page 103] Christ, in the time of the Gospel, for it is here said, that God would multiplie them as the sands and starres. The Israe­lites supposed that if they should be reiected, God would want a Church and people to worship and serue him; but they were wholly deceiued, for vpon the occasion of their reiection, who were but hypocrites, he multiplied the num­ber of his faithfull seruants. And as the riuer when the course thereof is stopped in his owne channell, breaketh ouer the bankes, and ouerfloweth the whole countrie, making it fruitfull which in it selfe was drie and baren: So the streames of Gods sauing mercies, which in former times plentifully flowed in the land of Canaan, as in their proper current, be­ing stopped, and as it were dammed vp, with the huge heape of their grieuous sinnes, and traiterous rebellions, ran ouer the bankes and borders of Iurie, and ouerflowed the whole earth; making the Gentiles, who formerly had been barren in all goodnes, fruitefull in his sanctifying graces and holy obedience. And this our Sauiour signified in the parable of the great Supper, to which the Iewes, who were the inuited guests, refusing to come, vpon the occasion of their refusall, the seruants are sent into the streets, hedges, & highwaies, to inuite the poore, maimed, halt, and blind Gentiles, that they might supplie their roomes, as appeareth, Luk. 14. Luk. 14. The pride of hypocrits re­prooued and beaten down.

The consideration whereof, may serue to beate downe the pride of hypocrites, who thinke God beholding to them for their profession and seruice; imagining that he will neuer re­iect them for his owne honours sake, seeing if they were cast off, he should want seruants to worship and glorifie him. But let such know, that God, who is in himselfe absolute, and in­finit in all perfections, standeth in neede of no man; and though it were supposed that he did, yet not of them, who by their seruing him, doe dishonour him; for he is able of stones to raise vp children to Abraham, Matth. 3. 9. He can destroy Matth. 3. 9. Iob. 34. 24. the mightie, and set vp others in their stead, as it is Iob 34. 24. When the Iewes forsake him, he can make the Gentiles ser­uiceable; when the ancient by their praises doe not glorifie him, hee can giue strength to babes and sucklings to per­forme [Page 104] this dutie which they neglect, Psalm. 8. 2. and though Psalm. 8. 2. they likewise should say nothing, yet the heauens, with their dumbe eloquence, would declare the glory of God, Psal. 19. 1. Psalm. 19. 1. Yea, and if all these should hold their peace, yet the stones themselues would become the heraulds of Gods praises. Luk. 19. 40. And therefore let not hypocrites securely goe Luk. 19. 40. on in their sinnes, thinking that for their outward seruice and professions sake, God will not reiect them; for (as the Lord spake of Coniah the sonne of Iehoiakim, Ier. 22. 24) Ier. 22. 24. though they were the signet of his right hand, yet he wil plucke them off.

Secondly, whereas it is said, that the Church of Christ The dotage of the Brow­nists confu­ted. should be multiplied like the sands by the sea side; this ser­ueth to confute the dotage of the Brownists, who imagine that there is no true Church but themselues, and such as are reformed according to their owne phantasies: an example whereof is not to be found in all Christendome, as may ap­peare by their owne practise, who haue refused to ioyne with those Churches which are most reformed. For if in the time of the Gospell the Church of Christ must be multiplied like the sands in number, then certainely it cannot be restrai­ned to their conuenticles, scarsely deseruing the name of a congregation.

Lastly, here we may obserue the certaintie of the calling The certentie of the calling of the Gen­tiles. of the Gentiles; for the Israel of God must bee multiplied like vnto the starres and sands in number: but this cannot bee vnderstood of the sonnes of Abraham according to the flesh, whose number since the comming 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 saued: Isai. 10. 21. Esay. 10. 21. Rom. 9. 27. Rom. 9. 27. and therefore it must needs be vnderstood of the whole Church of God, both Iewes and Gentiles gathered together, by the preaching of the Gospell. The like testimo­nies we haue concerning the calling of the Gentiles, Psa. 2. 8. Psalm. 2. 8. where God the Father promiseth to his sonne that he would giue him the heathen for his inheritance: and Esa. 2. 2. it is said, Esa. 2. 2. & 65. [Page 105] that all nations shall flow vnto the house of God. So Esa. 65. 1. 1. Amos 9. 11. 12. Ioh. 10. 16. The calling of the Gentiles ministers mat­ter of ioy and thankfulnesse. Amos 9. 11. 12. Ioh. 10. 16.

The consideration whereof, as it ministreth vnto vs all sound matter of consolation, in that the wall of separation is broken downe, so that the mercies of God haue as free a course vnto vs as euer they had to the Iewes: so it should fill our hearts with true thankfulnes, and our mouthes with prai­ses and thanksgiuing to God, who hath now effectually cal­led vs and reconciled vs vnto himselfe, which were not only strangers but also enemies, vnworthie of his least fauour, nay worthie of his eternal wrath and displeasure; seeing we went forward in our sins, in the blindnes of our minds and hardnes of our harts, not so much as desiring grace & reconciliation.

And so much concerning the multitude of Gods Church. In the second place is set downe the dignitie thereof: And in the place where it was said vnto them, Ye are not my people, it shall be said vnto them, Ye are the sons of the liuing God. Where Exposition. first is set downe the amplitude of the place, which should receiue this inestimable priuiledge. Secondly, the parties or persons who are exalted to this high dignitie. Thirdly, the meanes or instrument, whereby it should be conferred. Lastly, the dignitie and prerogatiue it selfe.

The amplitude of place is described in these words: And in that place where it was said vnto them, ye are not my people. Others reade it thus: Et pro eo quod dicebatur, &c. and for that, or in stead of that, &c. vnderstanding it onely 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 originall, with antiquitie, with their owne translation of the like phrase, Leuit. 4. 24. Ier. 22. 12. and see­ing also the Apostle Paul inspired with the same spirit, retai­neth Leuit. 4. 24. Ier. 22. 12. the same, Rom. 9. 26. therefore I rather imbrace it then the other. The meaning of this phrase is this, that God Rom. 9. 26. would gather vnto himselfe a Church, not out of Canaan on­ly: but out of al places, and from amongst al 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 [Page 106] of the world it might be said of them before the comming of Christ, that they were not Gods people, sauing in Iudea onely: and therefore God here promiseth, that his Church and the world should haue 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 appeare by the man­ner of speech here vsed; for it is not in the originall 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 priui­ledge of Gods people.

The second thing to be considered, is, the parties who are exalted vnto this high dignity; namely, they to whom it was That we are called the people of God three waies. Rom. 11. 2. said; ye are not my people. Now we may be said to be, or not to the people of God three waies: first, in respect of his eternall 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 couenant of workes; 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. Tit 2. 14. admission into the couenant of grace: so Hos. 2. 1. Tit. 2. 14.

In the first sense we are not to vnderdand this place; for those that are reiected in Gods eternall councell from being his people, shall neuer be called his sonnes, seeing his decree is vnchangeable. Neither are we to vnderstand it of the in­ward admission into the couenant of grace; for this coue­nant can neuer be broken betweene God and his people, be­cause it is so written in their hearts by his holy spirit, that they cannot depart from it; and those whose sinnes God for­giueth, he will neuer remember; as appeareth Ier. 31. 32, 33, 34. But it is to be vnderstood of the couenant of workes; in Ier. 31. 32, 33. which respect, both Iewes and Gentiles were said, not to be Gods people. The Iewes, because breaking the couenant, [Page 107] they were reiected from being Gods people; as appeareth in the 9. verse. The Gentiles because they were neuer admit­ted into it.

Whereby it appeareth, who they are that are exalted to be the sonnes of the liuing God; namely, both Iewes and Gen­tiles, seeing of both it was said, y^t they were not Gods peo­ple; of the Israelites, because they were reiected; of the Gen­tiles, because they were not admitted. And thus the Apostle Paul expoundeth it, Rom. 9. 23, 24, 25, 26.

But howsoeuer this is spoken of both Iewes and Gentiles, Rom. 9. 23. 24. that they should be called the soones of the liuing God; yet not of all and euery of them: neither must we imagine that these two; not my people, and the sonnes of the liuing God, are a­like generall; as though all and euery man amongst them, of whom it might be said, not my people; of them it should be said, that they were the sonnes of the liuing God: but it is to be vnderstood of Gods elect onely, who should be called from amongst them both, and added to the Church. For many were eternally reiected; many who neuer heard of the Gospel and of Christ; many outwardly called by the ministery of the word, who were not called effectually, and so neither iustifi­ed, nor made Gods soones by adoption and grace.

The third thing which is signified in these words, is the instrumentall cause or meanes, whereby they should attaine vnto this dignity; namely, by the preaching of the Gospell: the which is implied by the phrase of speech here vsed: for he doth not say; they shall begin to be, or they shall be made, or they shall be adopted the sonnes of God; but, it shall be said vnto them, Yee are the sonnes of the liuing God: to wit, in the preaching of the Gospell, which is the strong power of God to saluation, vnto all that beleeue: Rom. 1. 16. and the onely or­dinary meanes of begetting faith: Rom. 10. 17. by which Rom. 1. 16. 10. 17. Iohn 1. 12. 1. Cor. 4. 15. faith, we attaine vnto this prerogatiue of being the sonnes of God: Iohn 1. 12. And this the Apostle plainely sheweth, 1. Cor. 4. 15. where affirming himselfe to be the Corinthians spirituall father, who had begotten them vnto God, he shew­eth likewise whereby they were begotten and regenerate; [Page 108] namely, through the preaching of the Gospell. Furthermore it is to be obserued, that it is set down absolutely, it shalbe said vnto them; without expressing by whom: but we are to vnder­stand it of God himselfe, who had said, ye are not my people: for he onely after their reiection from being his people, could make them his sonnes: notwithstanding we are not to vnderstand it, that this should be spoken by God himselfe immediately; but as he said, yee are not my people, by the mi­nistery of his Prophet; so he saith, yee are the sonnes of the li­uing God, by the ministery of his Apostles and Ministers, in the preaching of the word.

The last thing to be considered is, the dignity or prero­gatiue it selfe, expressed in these words; Yee are the sonnes of the liuing God. Where we are to note, that he doth not ob­serue a perfect antithesis betweene these and the former words, which should haue bin thus expressed; In the place where it was said, yee are not my people, it shall be said vnto them, ye are the people of God▪ but in stead thereof, he saith; ye are the sonnes of the liuing God. The reason whereof is this: first, be­cause he would hereby signifie, that through Christ in the couenant of grace, we haue a far more excellent estate then vnder the law by the couenant of works; for then they were but the people or subiects of God, but now they are his sons adopted in Iesus Christ, and being sonnes, they are likewise Rom. 8. 17. heires and coheires 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 ob­serued not, they lost this dignity, and were reiected from be­ing Gods people; but now they are sonnes on the condition of faith, and heires of an inheritance immortall, vndefiled, and that fadeth not away; as the Apostle speaketh, 1. Pet. 1. 4. be­cause 1. Pet. 1. 4. they shall neuer fall from the couenant, nor for­sake, or be forsaken of God, seeing his seed remaineth in them. 1. Iohn 3. 9. 1. Iohn 3. 9.

Secondly, by this phrase he excludeth in the worke of our saluation, all kind of merit, and sheweth that it is wholly to be ascribed to the free grace of God. If he had said, ye shall be [Page 109] called Gods people, it had not so fully excluded all merit, see­ing there may be some desert in a people which mooueth the Prince to take them for his subiects: but when he saith, Ye shall be called sonnes, it shutteth out all merit; seeing no sonne can deserue of his father to be begotten of him, before he hath his being.

Thirdly, he vseth this phrase of speech, because it contai­neth All the bene­fits of the Gospell com­prised vnder this title, The sons of God. in it, the summe of those benefits, which are offered and bestowed in the Gospel, & is as it were a briefe abridgement of the whole worke of our saluation; for those who are sons, are likewise predestinate to eternall life, seeing he hath ther­fore predestinate vs to bee adopted through Iesus Christ vnto himselfe, as it is Eph. 1. 5. If we are sonnes, then need we not Ephes. 1. 5. to doubt of the loue of our heauenly father; if we are sons, then are we called to this high dignitie, seeing before our calling, we were strangers and enemies; if sonnes, then are we iustified in Gods sight, freed from sinne, and indued with righteousnesse, and so fully reconciled vnto God, seeing the Lord infinit in iustice, would neuer admit any into such a high degree of fauour, who were yet polluted in their sinnes, and destitute of righteousnesse. If we are sonnes, then haue we receiued the spirit of adoption, which leadeth and ruleth vs, mortifieth our corruptions, and quickneth vs in the inner man, raising vs vp from the death of sin to holines and new­nes of life. Finally, if we are sons, then also we are heires and coheires with Christ of the kingdome of glorie. Rom. 8. 17. Rom. 8. 17.

Lastly, as hereby he expresseth the inestimable benefits of The name of sonnes stir­reth vs vp to all Euangeli­call duties. the Gospell, so also doth he hereby stirre vs vp to all Euan­gelicall duties; for sonnes more beleeue, trust, hope in, loue their fathers, then people their gouernours, and with more alacritie and diligence performe obedience vnto their com­mandements; and therefore if wee bee the sonnes of God, wee must bee mindfull to performe these duties to our hea­uenly father.

The last thing to bee considered in this royall dignitie is, that they shall be called the sonnes of the liuing God; where­by the greatnesse of this benefit is amplified, as though hee [Page 110] should say, Ye shal be the sonnes of a God, not like vnto the idols, and Gods of the heathen, which either neuer liued, or but for a short time, but of the eternall and euer liuing Ieho­uah, who is and will be euer willing, and able to defend and prouide for you, who are his children.

And as hereby is signified the eternitie of our heauenlie father, so there is implied also the eternitie of vs his children; For, as Christ saith, God is not the God of the dead, but of the Matth. 22. 32. liuing, so may I say, hee is not a father of the dead, but of the liuing: And if we his children should not liue together with him, though he is a God, yet he should not be a father, sa­uing of his onely begotten sonne Iesus Christ, seeing there is a mutuall relation betweene a father and children.

And thus much for the meaning of the words. The do­ctrines The doctrines. which arise out of them are diuers. First, we may ob­serue The largenes of Gods Church. the amplitude and largenes of Gods Church in the time of the Gospell; seeing it is not now confined within the borders of Canaan, but extendeth it selfe ouer the whole earth to all nations and countries without any restraint or exception; For in euery nation he that feareth God, and wor­keth righteousnesse is accepted of him, as it is, Act. 10. 35. Act. 10. 35.

Secondly, we are to obserue, y^t there first goeth an exclusi­on Our adoption and saluation is of Gods free grace. from being Gods people, before an admission to the be­ing his sonnes: by which order the Lord would signifie that our adoption and saluation commeth of his free grace and goodnesse, and not of any worthinesse and merit in vs: the Israelites were so wicked that they were thrust out of Gods seruice, and the Gentiles so prophane and sinfull, that they were altogether vnworthie to be admitted into it, and ther­fore both farre from meriting any thing but death and con­demnation; and yet such was Gods infinit mercie, that when they were in this case vnworthy of the least glimpse of his fa­uour, he caused the bright beames of his loue with full raies to shine on both, by the death of his sonne reconciling them vnto himselfe, who before were strangers and enemies. And this the Apostle notablie sheweth, Rom. 3. 23. There is (saith he) Rom. 3 23. 24. no difference, namely, betweene Iew and Gentile, for all haue [Page 111] sinned, and are depriued of the glorie of God. 24. And are iustifi­ed freely by his grace, through the redemptiō that is in Christ Ie­sus. If the Israelites had still been retained in the couenant of workes, they would haue ascribed their saluation to their workes and worthinesse; God therefore when they had ma­ny times broken this couenant excluded them out of it, that so they might be receiued into the couenant of grace, and learne to attribute their saluation not to their legall obedi­ence, but to the free mercie and vndeserued grace of God.

Thirdly, we learne what is the instrument and means, wher­by The ministery of the word, the instru­ment of our adoption. we become the sons of God; not by our own works, or a­ny thing which we could do, but by y^e ministery of the word, and preaching of the Gospel, which being made effectual by the inward operation of Gods spirit, begetteth true faith, whereby we lay hold vpon Christ, and are ingrafted into his mystical body, and so in him who is the naturall son of God we become the sons of God by adoption & grace. The con­sideration wherof should moue vs highly to esteem this pre­tious pearle, and with all care and conscience to receiue and lay it vp in our hearts, seeing it is the only ordinarie meanes whereby we become the adopted sons of God, and heires of euerlasting life. If therfore we highly value the means of our worldly aduancement to some momentany patrimony, how should we esteeme of the preaching of the Gospell, which intitleth vs to this dignitie of being the sonnes of the euer­liuing God, and heires of his glorious kingdome? And if this estimate were made by all, then would neither the peo­ple for small occasions refraine from hearing the word prea­ched; neither would the Ministers of the Gospell for their worldly ease and pleasure, liue idly and vnprofitable in their Ministerie; nor for any inconueniences (sinne onely excep­ted) leaue their callings, and desist from preaching Christ crucified, seeing it is the onely ordinarie meanes of the sal­uation of soules, and of adopting men to be the children of God.

Fourthly, we may obserue, vnto what dignitie and high degree of excellencie we are exalted in the new couenant, [Page 112] vnder the kingdome of Iesus Christ, when as we are admit­ted, not only the people and seruants, but the sonnes and heires of the glorious King of heauen and earth. The which prerogatiue is not now appropriated to the Iewes, but com­mon vnto al nations, and all sorts of men, who receiue Christ by a liuely faith, Ioh. 1. 12. As many as receiued him, to them John 1. 12. 2. Cor. 6. 18. he gaue right to be the sonnes of God. 2. Cor. 6. 18. I will bee a father vnto you, and yee shall be my sonnes and daughters, saith the Lord almightie. Gal. 3. 26. Ye are all the sonnes of God by Gal. 3. 26. 4. 6. faith in Christ Iesus. Chap. 4. 6.

Where we may note the infinite mercie of God, who ta­keth God taketh occasion of mens sinnes to shew his goodnesse. occasion euen of mens sinnes, and his owne punish­ments to shew and extend vnto them his bountie and good­nesse; for he reiected the people of Israel out of the coue­nant of workes, that he might receiue them into his coue­nant of grace; hee casteth them off from being his people, that he might entertaine them to be his sons; and not them alone, but together with them the Gentiles also. And for this purpose he scattereth them amongst the Gentiles, that by occasion of calling them vnto the kingdome of Christ, by whom the lost sheep of the house of Israel were to be ga­thered together, he might with them call the Gentiles like­wise: for the Israelites by a certaine right, in regard of Gods promises, made to their forefathers, were to haue the first of­ter of Gods mercies, and in the first place to bee called into the couenant of grace; and therefore God in his infinite wise­dome and mercie, scattereth them amongst all nations, that vpon the occasion of their calling, hee might call the Gen­tiles together with them.

Whereby the infinitnesse of Gods bountie, and his vn­searchable Gods mercy in iudgement. wisedome appeareth: hee executeth his punish­ments, that he may inlarge his mercies, hee abaseth his peo­ple, that he may exalt thē to higher dignitie, he diminisheth the number of his Church, that hee may the more increase their multitude; and like the good husbandman, he scatte­reth his seed, the naturall sons of Iacob, ouer the face of the whole earth, that they may multiplie and returne vnto him [Page 113] with great increase, the Gentiles being added vnto them. He shutteth them out of the couenant of works, that he may re­ceiue them into the couenant of grace, and denieth them to be his people and seruants, that he may make them his sons and heires. In a word, he shutteth all both Iewes and Gen­tiles in vnbeleefe, and in the state of condemnation, that hee may haue mercie on all, and deriue vnto them eternall salua­tion: Rom. 11. 32. And therefore we haue iust occasion to Rom. 11. 32. 33 exclaime with the Apostle: vers. 33. O the deepenes of the riches, both of the wisedome and knowledge of God, &c.

And this is Gods vsuall course in all his iudgements to­wards his seruants: so hee suffered Adam to fall into sinne, that hee might haue more ample occasion of shewing his mercie; he banished him out of the the earthly paradise, that he might receiue him into the kingdome of glorie; hee pu­nished him and his posteritie with a temporarie death, that it might be an entrance into eternall life; hee subiecteth their bodies to weakenesse and corruption, that they may rise in power incorruptible and immortall; he laieth vpon them light and momentarie afflictions, that they may cause vnto them a superexcellent and eternall waight of glorie, as it is 2. Cor. 4. 17. The consideration whereof should make vs 2. Cor. 4. 17. patiently to submit our selues when wee are afflicted, vnto Gods good will and pleasure, seeing his iudgements end in mercie, and seeing in respect of his infinite wisedome and almightie power he can, and in respect of his loue and fa­therly kindnesse, hee will raise benefits out of punish­ments, and make those things turne to our good and eter­nall saluation, which in their owne nature, seeme to bring destruction and vtter damnation: Heb. 12. 9. Heb. 12. 9. B [...]n [...] adop­ted the sonnes of God, wee must walke ac­cording to our high calling.

Secondly, as hereby we are put in mind of Gods mercie; so also of our owne dutie, namely, that being exalted to this high dignitie of being the sonnes of God, we walke accor­ding to our high calling, and demeane our selues like Gods children: for as it is an vndecent thing, that one who is raised from base estate, or taken out of the gallies, and aduanced to be the adopted sonne and heire of some great Monarch, [Page 114] should now behaue himselfe according to his former base condition; so much more vncomly is it that one exalted to this high dignitie of being son & heire to the King of kings, should be haue himselfe like a child of Satan and bondslaue of sinne, liuing as in former times in the blindnesse of minde, peruersenesse of will, vncleannesse of affections, and in the lusts of the Gentiles, in a base sort suffering his minde to lie groueling on the earth, wallowing himself in the filthie pud­dle of worldly vanities, in y^e meane time forgetting his high calling, whereunto he is aduanced to be the sonne of the li­uing God. For honours should change our manners, and as soone as we are aduanced to this high dignitie, we should like Saul, haue another heart, and not suffer our selues any more to be ruled with our own base lusts and concupiscen­ces, but being the sonnes of God, wee ought to bee guided and directed wholly and only by his spirit: otherwise wee can haue no assurance that we are admitted to this glorious state and condition; for they who alone are led by Gods spi­rit are his sonnes; as appeareth, Rom. 8. 14. Rom. 8 14. The diffe­rence be­tweene God and idols.

The last thing which wee are to consider is the difference betweene the true God, and the false gods of the Gentiles, for he is the euerliuing Iehouah, whereas they are either without life, dead or mortall. The consideration whereof may serue first to restraine vs from transgressing the com­mandements of our God, seeing he euerliueth to take pu­nishment on vs for our sinnes; secondly, it is a strong in­ducement to holy obedience, seeing our Lord and Master euerliueth to reward our seruice; and lastly, it ministreth to all Gods children matter of sweete consolation, in that they haue a God in respect of his power almightie, in respect of his loue and good will alwaies readie, that euerliueth to giue vnto them the good things which they desire, and to deliuer them from the euils which they feare; and as he hath life in himselfe, so he will giue life vnto them, that together with him they may reigne in all happinesse and eternall feli­citie in his kingdome. For as he hath giuen to his first borne Iesus Christ to haue life in himselfe, so he hath giuen vnto vs John 5. 26. [Page 115] his adopted sonnes in Christ, that we should haue 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 downe their vnity and vnanimity, verse 11. Then shall the children of Verse 11 Iuda, and the children of Israel be gathered together, and ap­point themselues one head. In which words he alludeth vn­to Exposition. their separation and diuision which was betweene the Israelites and the Iewes, when as for the sinnes of Salomon, 1. King. 11. 11, 12 they were disunited and disioyned in the raigne of Rehobo­am, into two seuerall Ringdomes, vnder the gouernment of their two Kings: and likewise to their scattering and disper­sing amongst the Gentiles, in the time of their captiuity, when as they wandred like sheepe without a shepheard: shewing that at the comming of the Messias, they who were disioyned should bee reunited; and they which were dis­persed, should bee gathered together: and whereas in former times, they were either without a King, or diuided vnder the gouernment of two Kings, vpon which followed bloody warres, desolation and misery; now they should be gathered together into one Kingdome, vnder the rule of Christ their onely King; vnder whose gouernement they should inioy peace, happinesse, and abundance of all bles­sings; as it is plainely set downe, Ezech. 37. 22, 23, 24. Ezech. 37. 22, 23.

But let vs come to the words more particularly: where first is set downe their reunion into one Kingdome, 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 Iuda, had like sheepe gone astray, and had dispersed themselues amongst the Gentiles, as in a waste wildernesse, the Lord promiseth, that by the great Sheep­heard of our soules, Iesus Christ, they should be recollected and gathered into one flocke and one sheepfold.

The parties then who being dispersed, should be gathered together, are the Israelites and the Iewes, where (as before) by Israelites, we are to vnderstand the sonnes of Abraham, [Page 106] according to the Spirit: that is, all the faithfull and true be­leeuers, both Israelites and Gentiles; and by Iuda, the people of the Iewes, who also belonged to Gods election, and were indued with the faith of Abraham; neither were all the Iewes, according to the flesh, added vnto Christs Kingdome, but onely the true Iewes, 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 Iew which is one outward, but hee is a Iew 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 ob­serued out of the order of the words; for the Iewes haue the first place, because they were still the Church and people of God, and were not reiected out of Gods couenant, but were as yet in & about the sheepfold; as appeareth, Luk. 1. 68. & 7. 16. and then the Israelites, who by a certaine kind of right, in regard of Gods promises, made to their forefathers were to be gathered together, and added to the Church: and lastly, the Gentiles, who by occasion of their calling, were together called with them; as appeareth, Rom. 1. 16.

The time when they should be gathered, was not present, but to come; and this is signified by the future tense here v­sed: that is, not in the time of the Law, but of the Gospell, when the true Messias should be exhibited.

The person by whom this vnion should be made, was not themselues, who rather were ready more and more to wan­der and go astray, but Iesus Christ their great and onely true shepheard: and therefore he saith, not that they should as­semble themselues; but that they should be gathered toge­ther, namely by another; that is, Christ: so Esai. 11. 12. Hee shall set vp a signe to the Nations, and assemble the disper­sed Esay 11. 12. Israel, and gather the dispersed Iuda from the foure cor­ners of the world. Iohn 10. 16. Other sheepe I haue also which Ioh. 10. 16. 11. 52. Eph. 2. 14. are not of this fold; them also must I bring, &c. Iohn 11. 52. Eph. 2. 14.

The meritorious cause of this vnion, is the death and me­rits of Christ, whereby both Iewes and Gentiles were recon­ciled [Page 117] vnto God, and made his Church and family. For he therefore died, that by his death he might gather together in one the children of God, which were scattered: Iohn 11. 52. Iohn 11. 52. And Christ saith; that if he were lift vp from the earth (that is, crucified) he would draw all men vnto him: so Eph. 2. 13. Eph. 2. 13.

The meanes are either externall or internall. Externall, the preaching of the Gospell, whereby we are called to the knowledge of Christ, and the mystery of our redemption wrought by him. Eph. 4. 11, 12. He therefore gaue some to be Apostles, and some Prophets, &c. for the gathering together of Eph. 4. 11, 12. the Saints. Internall on Christs part, is his holy Spirit; on our part a true and liuely faith, whereby we all are vnited vnto Christ our head, and one with another, as fellow members of the same body.

The manner of this collection is either spirituall, or cor­porall and locall: the spirituall vnion or gathering together, is the communion of all the Saints, when as they are vnited and knit together in one mysticall body, in one spirit, in one hope, one Lord, one faith, one baptisme, one God and Father; as the Apostle speaketh, Eph. 4. 4, 5, 6. And this vnion and col­lection Eph. 4. 4, 5, 6. is not hindered by distance of place, seeing the spirit of God, which is the bond of this vnion, filleth all places, and vniteth the faithfull of all countries and nations into one body, whereof Christ is the head. And this collection is here principally vnderstood.

The other is corporall and locall; when as the Saints of God vnited in that spirituall vnion, are also gathered toge­ther in the same place, country, and congregation; the which of all the faithfull is exceedingly to be desired, for the mutu­all comfort and edification one of another, which commeth vnto all them, who being vnited by the same spirit and faith, are also knit together in the same company and fellow­shippe. The Do∣ctrines.

And this is the meaning of these words. The doctrines which arise from them, are these. First, whereas the promises That we ought not to maligne the people of the Iewes. of God, concerning the gathering together of his Church, are made both to the Iewes, Israelites, and Gentiles; and vn­to [Page 118] the Iewes in the first place. Hence we learne to lay aside that antient enmity which is in worldly men towards that Nation, and to loue those which are conuerted to the faith as brethren; and likewise to pray for those which are not yet called, that they may be added to the Church. The malice of men towards this nation hath bin such, that it is growne in­to a prouerbiall speech; to hate one as they hate a Iew: the which, howsoeuer it is a iust iudgement of God vpon the Iewes, for their obstinacy in their infidelity and vnthankful­nesse; yet it is a sinne in them, seeing this people haue in di­uers respects deserued well at our hands; in that they were for a long time together, faithfull treasurers of Gods diuine oracles, the Law and Prophets; in that they were our mo­ther Church, vnto which wee were added, from whom we haue receiued our light and knowledge; and in that by their fall, saluation is come vnto vs Gentiles: Rom. 11. 11. And there­fore Rom. 11. 11. let vs not boast our selues against the naturall branches, who were branches of the wild Oliue tree. For if God spared not them, let vs take heede lest he also spare not vs: Rom. 11. 21. Yea, but will some say, they crucified the Lord of life, Rom. 11. 21. and therefore deserue to be hated of all. I answer, that we are rather to turne the edge of this hatred against our owne sinnes, which were the principall cause of Christs death, whereof they were but instruments, and as it were our execu­tioners. Besides, God in his exceeding mercy and goodnesse, hath turned this their cruell fact to our exceeding good, e­uen to the redemption and saluation of our bodies and soules: and therefore if this were a sufficient cause to appease Iosephs anger towards his brethren, because God turned their malice to all their good, euen the aduancement of Io­seph, Gen. 50. 20. and presetuation of their whole family: then surely the like reason should pacifie our wrath towards our elder bre­thren the Iewes, seeing God hath in his infinite goodnesse made their hatred and rage, a meanes of our redemption and eternall saluation, by Christs death and bloodshed.

Secondly, we here obserue, who is the chiefe and princi­pall Christ princi­pally gathe­reth vs into the Church. cause of our gathering together into the Church; name­ly, [Page 119] our Sauiour Christ; for we were like wandring sheep gone astray in the wildernesse of the world, continually vnder the power, and at the command of the spirituall wolfe Satan, who at pleasure might pray vpon vs, notwithstanding any resistance we were able to make: out of which dangers we could by no meanes quit our selues, seeing the eyes of our mindes were so blinded with ignorance, that we could not finde the way to our sheepfold, the Church of God, where onely is safety and security; nay rather we were ready more and more to wander and lose our selues in the Labyrinth of our owne errors; and though we had got some smal glimpse of the right way, yet we were so intangled in the brires of our sinnes and corruptions, that we could not haue trauailed in it. And in this fearefull condition we remained, till Christ our good shepheard came to seeke vs, and hauing found vs, carried vs on his shoulders into his sheepfold of grace and happinesse.

Thirdly, we are to obserue the meanes whereby Christ Christs blood­shed, the meanes of our gathering in­to the church. gathered vs into his Church; namely, by shedding his blood: for sinne which excluded vs out of it, and scattered vs a­broad, could not be done away, but by Christs death, where­by Gods iustice was to be satisfied, and his wrath appeased. The consideration whereof, as it should make vs most thank­full to our good shepheard Christ, who hath not spared to giue his life for his sheepe; so it should make vs most care­full to walke in the waies of Gods Commandements, and to auoid the by-paths of errour and sinne; lest after we are gathered together, and brought into Christs fold, we wan­der againe and goe astray, and so fall into the iawes of the spirituall wolfe, who daily seeketh to deuoure vs. For if we neglect the paines and labour, yea the losse of the pretious blood of our good shepheard, which he spilt in seeking vs, that he might free vs from danger, and bring vs safe to his sheepfold, and suffer our selues to be allured with euery vaine triffle, to leaue his flocke, and to wander in the deserts of the wicked world, till we are againe lost and subiect to the former dangers from which he freed vs: let vs take heede [Page 120] lest he also basely account of vs, as being vnworthie of a se­cond labour in seeking of vs.

Fourthly, we are to obserue, that the meanes whereby hee The ministrie of the word the meanes of applying Christs bene­fits vnto vs. Iohn 10. 27. applieth the former benefit vnto vs, making it effectual for our gathering into his Church, is the ministerie of his word, his holy spirit, and a liuely faith; and therefore wee are care­fully and conscionablie to heare Gods word, which is the voyce of our shepheard, whereby hee gathereth vs into his sheepefold. And forasmuch as wee are dull of hearing, and slow in comming, both in respect of the stiffenesse of our limmes, and stubbornnesse of our willes; therefore let vs con­tinually implore our good shepheard, not onely to call vs with his voice, but also to send his holy spirit to assist vs; for he alone openeth our deafe eares, suppleth our stiffe ioynts, and mollifieth and inclineth our stubborne willes, making vs both able and willing to come vnto him, when he in the mi­nisterie of the word calleth vs. And seeing wee also before we can come vnto Christ, must be indued with a liuely faith; therefore let vs vse all good meanes ordained of God, to at­taine vnto it, and not cease begging of it at the hands of our heauenly father, seeing it is not of our selues, but wee haue it onely by his free gift, as appeareth, Eph. 2. 8. Ephes. 2. 8. Gods spirit the bond of our vnion with Christ and one with another.

Lastly, we are to obserue, that this collection of Gods people is spirituall, because the spirit of God is the bond of this communion, which is amongst the saints; and therefore it cannot be hindred by distance of place, because the spirit of God filleth all places in heauen and earth. The which serueth notablie for our comfort, in that we haue by vertue of this spiritual and inseparable vnion, part with al the saints in al their fastings, prayers, & al good exercises, and holy du­ties of Gods worship and seruice, though we should bee exi­led into the vttermost parts of the world, because we are v­nited vnto them by the same spirit.

But besides this spirituall communion, there is also a local That there ought to be a locall 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 bee desired and attained vnto of all the faithfull; for they are the [Page 121] sheepe of Iesus Christ, and therfore they are not wild beasts to be scattered and singled euery one from another in his owne denne, but to flocke together in their owne sheepfold, that they may ioyntly performe seruice to the great shep­heard, in hearing his word, receiuing his Sacraments, pray­ing for those things they want, and praysing him for those good things which they haue receiued: that also by this outward collection of their bodies, they may testifie the the inward coniunction of their minds and soules; and not only testifie, but also confirme and increase it, by perfor­ming all mutuall duties one to another, as instructing the ignorant, helping the distressed, relieuing the poore, comfor­ting those that mourne, defending the weake, and exhorting one another to all holy actions of pietie and righteousnesse. Neither must they consort themselues with wolues, goates, beares 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 sheepe of Christ to flocke together, and to sequester themselues from all other companie, as much as they can in this worldlie wildernesse, wherein often­times necessitie, and not choice intermingleth those which should be seuered.

And thus much for the vnitie of the faithfull. The second The vnanimi­tie of the faithfull. thing expressed, is their vnanimitie, which appeareth in their ioynt consent, and generall agreement in the choice of their head and gouernour. For after they are called by God, and gathered together into the Church and kingdome of Christ, then being thus chosen to bee Christs people and subiects▪ 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 beare) choose, or set ouer themselues one head, that is, one king, and supreme gouernour, namely, the Lord Iesus Christ. For he alone is the great King of his people, the great shepheard of his flocke, 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. Ioh. 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 ouer his Church, as head by God, and how cho­sen by the faithfull. Ephes. 34. 23. Ephes. 1. 22. to the Church, to set ouer them a king and head, seeing in other places this is attributed vnto God himselfe: as Ezech. 34. 23. Ephes. 1. 22. To which I answere, that God the father first and principally doth appoint Christ head and king ouer the Church; and the people of God do set Christ ouer them­selues, when as they giue their mutuall assent to Gods ap­pointment, and by a liuely faith receiue Iesus Christ for their king and head, promising vnto him their alleageance and obedience. Thus Saul was appointed and annointed King ouer Israel by God, 1. Sam, 10. 1. And the people also 1. Sam. 10. 1. 1. Sam. 11. 15. are said to haue made him king ouer 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, vnlesse we receiue him for our soueraigne, yeelding vnto him our faith and o­bedience: which if we neglect, notwithstanding God hath appointed him king and head ouer his Church, yet he is not so vnto vs.

Now the Church receiueth Christ to bee their king: first, The Church receiueth Christ for their king by faith. when as with free consent of will and by a liuely saith, they doe acknowledge and imbrace him alone, for their king, head and Sauiour, resting wholly vpon him, and vpon no other whatsoeuer for their protection, preseruation, redemp­tion and saluation; promising and vowing vnto him alone their alleageance and obedience, as being their onely Soue­raigne. For by true faith wee are ioyned and vnited vnto Christ, as subiects to their king, and members to their head, and when wee doe beleeue in him, wee doe as it were with our suffrages and voices, choose and imbrace him for our king and head.

And secondly, when as beleeuing this in their minde and heart, they are readie with their tongues openly before men, to make confession and profession thereof; assembling Rom. 10. 10. themselues as his subiects in the publike congregation to worship and serue him their Lord and king, in hearing his worde, calling on his name, and receiuing his Sacra­ments.

He further saith; that they shall set ouer themselues a head. Whereby he signifieth, one should not choose a head for a­nother, but euery man for his owne selfe. For as the iust shall Habac. 2. 4. liue by his owne faith, and not by another mans: so by his owne faith, and not anothers, hee receiueth and imbraceth Christ for his King, head and Sauiour.

But what then shall wee thinke of infants, who haue not How infants come to haue part in Christ. Mark. 10. 14. 16. actuall faith; are they therefore deferred from hauing Christ their head and Sauiour? I answere no; for Christ blesseth and prayeth for them, affirming that the kingdome of hea­uen belongeth vnto them. And the promises of God are made not only to the faithfull, but vnto their seede also: Gen. 17. 7. Act. 2. 39. in all which they could haue no part, Gen. 17. 7. Act. 2. 39. vnlesse they were vnited vnto Christ, in whom alone is saluation. What then, are they saued by the faith of the Church, or of their parents? I answere, no, for euery man liueth by his owne faith: vnlesse wee vnderstand it thus; that the Church or their parents, grounding their faith vpon the promises of God made to the faithfull and to their seede, doe by their prayers obtaine faith, or the seede and spirit of faith, for their children, whereby they liue. Neither must wee imagine, that they haue actuall faith, before which goeth illumination, and knowledge of Gods promises made in Christ, which the beleeuer applieth vnto himselfe; seeing then they should lose it againe before they come to age, which is not incident vnto true faith, which once had is neuer lost. But wee are to know, that the ordinarie course of vniting them to Christ by faith, not a­greeing to their age, which is not capable therof, God vseth extraordinarie meanes, supplying all things needfull for this worke, by the inward operation of his holy Spirit, whereby he regenerateth and sanctifieth them, as hee did Ieremie and Iohn the Baptist in their mothers wombe, as appeareth Iere. Ier. 1. 5. Luk. 1. 15. 1. 5. Luk. 1. 15. and vniteth them vnto Christ their head, it be­ing the chiefe bond of this vnion, and so being members of his bodie, they haue part in the righteousnesse and merits of Christ their head, whereby they are iustified and saued.

Furthermore, speaking of the Kingdome of Christ ouer Christ the on­ly head of the Church. his Church, he doth not say, that they should set him ouer them for their King, but for their head; which he purposely doth, to shew the neere vnion that is betweene Christ and his Church; for there is a far more neere coniunction and vnion betweene the head and the body, then is or can be betweene the King and his subiects.

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 bin God alone, there could haue bin no pro­portion, and consequently, no communion betweene the head & the members; if man alone, he could not haue quick­ned his body, which was dead in sinne, nor offered to God the Father a sufficient price for the redemption thereof, nor vanquished the spirituall enemies of our saluation, the di­uell, the world, sinne, death, and the graue. It was necessary therefore that our head should be of both the diuine and hu­mane nature, that he might be vnited vnto vs, and vnite vs vnto 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 falsly arrogate this title vnto him­selfe; 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 sheweth, when as he saith, that they should set ouer them one head, and not be like the Kingdome of Israel and Iuda, who were rent and diuided vnder the gouernment of two heads.

Neither is Christ an idle head, who hath referred all the gouernment of his body the Church, to his visible and mini­steriall head the Pope; but he is in euery respect a true head indeed: for he it is from whom we deriue our life, sense, and motion, in all the actions of holinesse and righteousnesse; he it is that quickeneth his body dead in sinne; he it is that pro­uideth for it, and protecteth it from all dangers, and the ma­lice and power of all enemies; and he also it is who by the [Page 125] scepter of his word, and the direction of his holy spirit, gui­deth and gouerneth it; as he promised, Iohn 16. 13. Iohn 16. 13.

And this is the meaning of the words. The doctrines That God chuseth vs be­fore we chuse him. which from hence arise are these. First, out of the connexion of this with the former point, we learne, that we are first ga­thered together by God into his Church, effectually called and chosen to be Gods people, before we chuse Christ to be our King and head, or will submit our selues to bee ruled by the scepter of his word and Spirit: whereby it appeareth, that we are not causes of this spirituall vnion with Christ, nor of those royall dignities, and excellent benefits, which hereby are deriued vnto vs; but the free grace and mercy of God, which before we haue any desire of attaining hereunto, pre­uenteth vs with his loue, calling and chusing vs to this glo­rious and happy estate, when we had neither ability nor will to aspire vnto it. God therefore did not chuse vs for his sub­iects, because first we made choice of him to be our King and head; but as the Apostle saith, of his loue, wee loued him be­cause he loued vs first: 1. Iohn 4. 19. so may we speake of the 1. Iohn 4. 19. fruits of his loue; we come vnto him, because first he called vs; we chuse him for our King and head, because first he chu­seth vs for his subiects and members; we submit our selues to his gouernment, because first he ruleth and ouer-ruleth vs by his spirit, with the inward working thereof inclining vs to holy obedience, who naturally are stubburne and rebellious: so that all our works and duties towards God, are but the ef­fects of his gratious working in vs, and nothing but inferi­our motions of that first mouer, and as it were but reflecti­ons of those heauenly beames of Gods grace and goodnesse which shine vpon vs.

The second thing which we are to obserue is, that as That as soone as God hath chosen vs into his Church, we chuse him. soone as we are gathered into the Church, and chosen by Christ to be his subiects and members; then presently doe we chuse him to be our King and head, submitting our selues to be ruled and gouerned by the scepter of his word and ho­ly Spirit. For God doth not worke vpon vs as vpon stockes and stones, but as vpon reasonable creatures, who being first [Page 126] set a worke by his holy Spirit, doe worke together with him. Whereby we may learne, whether God hath chosen vs and effectually called vs, to this high dignity of being the mem­bers of Christ; not by entring into Gods secret counsels, but by descending into our selues, searching and examining our owne hearts, whether we haue made choyce of Christ to be our head and gouernour: for if we haue so done, then assu­redly he hath called and chosen vs, seeing our chusing of him to be our head, is but an effect of his chusing of vs to be his members. Now further wee may know, whether in deede and truth we haue chosen Christ to be our head, by exami­ning our owne hearts, whether we haue submitted our selues to be guided and directed by his holy Spirit. Which if we haue not done, then certainely whatsoeuer we professe, we haue not chosen Christ to be our head, and consequently, we can haue no assurance, that we are chosen by Christ, to be the members of his body.

Thirdly, we are to obserue, that the Church doth not one­ly after a generall manner, set ouer them Christ to be their Euery true member of Christ appli­eth him vnto himselfe by his own faith. head; but euery member thereof doth particularly make choice of him to himselfe: whereby we learne, that neither the faith of the Church, nor the faith of our parents is suffi­cient to make vs true members of Christs body, vnlesse we particularly appropriate him vnto our selues by our owne faith; for as no man is rich, wife, or learned by the riches, wisedome or learning of another man, but by his owne; so is no man faithfull by anothers faith, vnlesse himselfe be­leeue. The consideration whereof, should make vs not to content our selues to be reckoned outward members of a faithfull congregation, or to be the children of most faith­full and religious parents; seeing euery man is vnited vnto Christ, iustified and saued by his owne faith, and not another mans; and therefore euery one is earnestly to labour by all meanes to attaine vnto this gift of God, that he may not on­ly say generally with the Church, we beleeue, but particu­larly, I beleeue, as in the Creed also we professe.

Fourthly, as euery one is to choose a head vnto himselfe, [Page 127] so but one onely head Iesus Christ, seeing a body with two or many heads, is of all esteemed monstrous. And therefore That the Pope is to be renounced. wee are to renounce the Pope from being our head, and to keepe vs to our onely head Iesus Christ, submitting our selues wholly and onely to be guided and directed by his word and holy Spirit.

Lastly, we are to obserue what kind of head our Sauiour Christ is our head in the highest de­gree of all perfection. Christ is vnto vs, not an idle head, or in title onely; 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 intirely loueth vs, as being the members of his owne body; he is an almighty and most powerfull head, who is able to protect and defend vs from all dangers and malice of enemies; he is a most vigilant and prouident head, who obserueth all our wants, and by his al-ruling proui­dence, prouideth for vs: and finally, he is a most wise head, to gouerne and guide vs in all our waies, not onely illumina­ting vs, and giuing vs sight to discerne which is the best course; but also deriuing vnto vs strength and motion, where­by we are inabled to walke in it. And therefore seeing wee haue a head so absolute and perfect in the highest degree of all excellency; let vs take heede that we make not choice of any other, nor of our selues to be our head, but renoun­cing all other, keepe vs wholly and onely vnto him. And se­ing he is a most louing head, let vs reioyce in his loue, and re­turne loue vnto him againe: and as the arme offereth it selfe to be cut off, rather then the head should be wounded; so let vs, who are the members of Christs body, be ready to indure blowes, wounds, yea death it selfe, rather then any wound of dishonour should be inflicted on our head Christ. And seeing he is an almighty head, let vs trust wholy in his power, resting and relying vpon him alone for deliuerance out of the mid­dest of all dangers, and from the raging violence of all ene­mies; and seeing he is our carefull and most prouident head, let vs not rest so much vpon our owne prouision, industry and labour, which will often faile vs, as vpon his al-suffici­ent, al-seeing, and al-ruling prouidence, who knoweth all [Page 128] our wants, better then we our selues, and neuer faileth ei­ther in will or power to supplie them. And lastly, seeing hee is such a head as is infinite in wisedome, and all knowledge, let vs submit our selues wholly and onely, to be instructed, gouerned and guided by him; not following others directi­ons and traditions, nor our owne inuentions. For hee is the light of the world, and he that followeth him, shall not walke in darkenesse, but shall haue the light of life: Ioh. 8. 12. Which Iohn. 8. 12. 12. 35. light being taken away, there remaineth nothing but palpa­ble darkenesse, Ioh. 12. 35. He is his fathers dearely beloued son, whom we must heare, Mat. 17. 5. He is our onlie 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. doe not guide, direct and gouerne themselues, but submit themselues to be guided and directed by their head; so must we not direct and rule our selues by our owne wisedome, but wholly giue ouer our selues to bee lead and ruled by him. And this is liuely set downe by the Apostle, 1. Cor. 11. 3. 1. Cor. 11. 3. Christ is the head of euery mā, and the man is the womans head; and God is Christs head. That is, as Christ did nothing of himselfe, but by the counsaile and direction of his father, so ought euery man to do nothing by his owne wisedome and direction, but as he is guided and ruled by Christ his head; and so likewise the woman is to follow the direction and counsaile of her husband, who behaueth himselfe towards her, as Christ to his Church, and not her owne conceit. And if we thus giue our selues to be ruled and directed by Christ Christ is our onely wise­dome. our head, and abandone our own wisdome, we thus becom­ming fooles in our selues, shall be wise in Christ: 1. Cor. 3. 18. Whereas contrariwise, if wee will not submit our selues to 1. Cor. 3. 18. be guided and gouerned by Christ, but follow our owne in­uentions, and be directed by our own wisedom, then though we be neuer so wise in the world, we shall be infatuated, and whilest we labour to be wise in shew, we shal become fooles in truth: Rom. 1. 21. 22. As therefore without the direction Rom. 1. 21. 22. and gouernment of the head, all the members are out of or­der, and performe their functions and actions amisse, the [Page 129] foote stumbleth, the tongue balleth out follies, the hand faileth in all actions; so if wee bee not guided by Christ our head, we shall stumble and fall into all errours, heresies and sinnes; when we thinke to speake most wisely, wee shall but blurt out our owne follies; when we purpose to performe glorious and good actions, wee shall doe such things as in themselues are wicked, or after so ill a manner, and for such ill ends, as that our actions which we deeme best, shall be o­dious, and displeasing in the sight of God.

And so much concerning the vnitie, and vnanimitie of the Church. The fourth point expressed, is the libertie thereof out of their captiuitie; in these words: And they shall come vp out of the land, or, They shall ascend from the earth, &c.

Some expound these words of the libertie of the Iewes Exposition. and Israelites out of their corporall captiuitie, and of their returne into the land of Canaan out of Assyria and Babylon. But this interpretation cannot stand, because the Israelites neuer returned out of their captiuitie, as appeareth by the second iudgement before threatned, vers. 6. and also by the euent, as histories beare witnesse; 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 vp to Iudea or Chanaan, but indefinitelie that they shall ascend out of the land. Moreouer, the chil­dren of Iuda came vp out of their captiuitie of Babylon, long before the comming of the Messias, whereas the Prophet here speaketh of the comming vp of the people after his comming, by vertue of that vnion which should be between them and their head: and therefore it cannot be vnderstood of that corporall libertie and locall comming out of Baby­lon.

Seeing then these words cannot be vnderstood of a carnall and corporal libertie, & deliuerance out of a worldly & tem­porarie captiuitie; it followeth necessarily that we expound them of spirituall libertie and deliuerance of the whole Is­rael of God, his Church and faithfull children, consisting of all nations, Iewes, Israelites, and Gentiles, out of the misera­ble [Page 130] seruitude and captiuitie of sinne, Satan and the world, ef­fected by Iesus Christ their Sauiour, and most perfect Re­deemer.

And this exposition agreeth well with the context and The freedome of the Iewes compared with our free­dome by Christ. circumstances of the place: for hauing in the former words shewed, that the Church and faithfull people of God, belon­ging to his eternall election, should be effectually called, and being collected and gathered out of the world, should be ioyned to the Church and kingdome of Christ, hee acknow­ledging them for his subiects and members, and they ac­knowledging him for their head and king; now hee shew­eth that these who were thus effectually called, should by their Sauiour Christ bee iustified, sanctified, and in the end perfectly glorified. All which he signifieth by this phrase of comming vp out of the land, wherein he alludeth to the cor­poral & local comming vp of the people of Iuda, out of Ba­bylon to Ierusalem. For as they were set at libertie out of the hands of their enemies, and came vp out of their captiuitie vnto the land of Canaan: so the faithfull being vnited to Christ, and hauing made choice of him to bee their king and head, are by him redeemed and set at libertie out of the hands of their spirituall enemies, and come out of the land of their captiuitie, and out of the dominion of their tyran­nous Lords, sinne, Satan, the world and the flesh, and so as­cend into the spirituall Canaan, and new Ierusalem, that is, first, into the kingdome of grace, and then into the kingdom of glorie, where they inioy the perfect libertie of the sonnes of God.

The land therefore out of which the Church and people of God ascend, is the land of darkenesse, the kingdome of Satan, sinne and the world; the place whereunto they ascend, is the kingdome of Iesus Christ, first the kingdome of grace, and then the kingdome of glorie; for as soone as Christ hath chosen his Church to be his subiects and members; and they haue chosen him to bee their king and head, then the will of their soueraigne is, that being elected his subiects, they [Page 131] should no longer liue in the kingdome of sinne and Satan, where they were captiues, but that they should bee admit­ted into his owne kingdome, that where hee their king is, there they his subiects should bee also: as it is, Ioh. 17. 24. 12. 26. Ioh. 17. 24. 12. 26.

Now they are said to ascend out of the land, because the kingdome of sinne and Satan is worldlie, earthly and below; whereas the kingdome of Christ is spirituall, heauenly and aboue; and therefore they who will come vnto it, must not lie groueling vpon the earth, but must ascend vnto it. And of this the earthly Ierusalem was a type, which was situated in a hie place; in regard whereof the children of Iuda, when they came out of the land of their captiuitie, 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 kingdome of darkenesse, but they must ascend in­to the kingdome of Christ, the kingdome of grace, where they are to liue like Gods subiects, and doe seruice to their Lord and Sauiour, who hath redeemed them to this purpose; 1. Cor. 6. 20. and then to the kingdome of glorie, where they shall receiue a rich reward for their seruice, euen a crowne of glorie, and euerlasting happinesse.

First then they must ascend out of the kingdome of darke­nes, Of our com­ming out of the power of darkenesse by vocation and iustification. sinne and Satan, into the kingdome of grace: which is done first, when as Iesus Christ hath effectually called them, gathered them into his Church, and vnited them vnto him­selfe, making them members of his owne body, by vertue of his holy spirit, and the fruit thereof a liuely faith. By which vnion they haue right and propriety vnto the righteousnes, death and merits of Christ their head, whereby they are iu­stified in the sight of God: for the iustice of God being fullie satisfied by the death and merits of Christ, and the debt of our sinnes being discharged, they are pardoned and done a­way, and we being clothed with his righteousnesse and actu­all [Page 132] obedience, are accepted and reputed of God as iust, and so reconciled vnto him, and adopted for his sonnes in Christ. And this is the first kind of our ascending out of the land and kingdome of darkenesse, when as we are freed and deli­uered out of the power of Satan and sinne, in respect both of the guilt and punishment thereof; so that now it cannot condemne vs, nor any longer detaine vs as prisoners vnder the arrest of the law, in the prison of death and vtter darke­nesse. 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 cum­ming out of the power of sinne by san­ctification. into the kingdom of Christ, when as being vnited vnto him, they haue part in his death and resurrection, by the vertue and power whereof sinne is mortified in them, and they rai­sed from the death of sinne, to holinesse and newnesse of life: so that now their harts and affections, their words and acti­ons, their life and conuersation is quite changed; for where­as whilest they liued in the land of darkenesse, vnder the kingdome of sinne and Satan, they were wholly earthlie, carnall and diabolicall: now being ascended out of the land into the kingdome of Christ, they are spirituall and hea­uenly: their heart and affections which in former times did lie groueling on the earth, minding nothing but world­lie and carnall things, are now mounted aloft, so that though their bodies be on the earth, yet their conuersation is in hea­uen, from whence they expect their Sauiour, the Lord Iesus Christ, Phil. 3. 20. And being risen with Christ, they doe not Phil. 3. 20. seeke those things which are on the earth, but those things which are aboue; 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 carnall and earth­ly, but spirituall and heauenly. Of this ascension the Apostle speaketh, Rom. 6. 4. 5. 6. And this is that first resurrection, of Rom. 6. 4. 5. 6. which Iohn speaketh, in which whosoeuer haue 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 darkenesse, and the kingdome of sinne and Satan, first by their iustification, whereby they are freed from the imputation, guilt and punishment of sinne, so that it cannot Rom. 8. 33. 34. accuse and condemne them; and secondly by their sanctifi­cation, when by vertue of Gods spirit dwelling in them, and applying vnto them the death and resurrection of Christ, they doe by little and little subdue and mortifie the power of sinne, so that it doth no longer reigne and rule in them as Rom. 6. 12. in former times; and hauing lessened and abated the corrup­tion, doe begin to rise from the death of sinne to newnesse of life, yeelding voluntarie obedience to Gods commande­ments.

The second manner of the Churches going vp, or ascen­ding, Of our ascen­ding out of the land of darkenesse, in­to the king­dome of glorie. out of the land of darkenesse, the kingdome of sinne and Satan, is, when they ascend into the kingdome of glorie; whereof there are three degrees; the first whereof is in this life, which is onely in hope, and in respect of the certaine as­surance of their full and perfect deliuerance out of the king­dome of sinne and Satan, and of their entrance into and pos­session of the kingdome of heauen. The which their hope and assurance is grounded vpon their vnion with Christ; for being assured that Christ their head, clothed with their flesh is ascended into heauen, they haue no lesse assurance that they his members shall also ascend thither, seeing the vnion betweene 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 certaintie of faith, Gods people haue such full assu­rance, that they are said not onely to hope for it, but alreadie to haue entred into it, and to haue taken possession of it, Ioh. Ioh. 3. 36. 3. 36. He that beleeueth in the Sonne, hath euerlasting life. So 1. Ioh. 3. 14. We know that we are translated from death to life, 1. Joh. 3. 14. because we loue the brethren.

The second degree of their ascension out of the king­dome of sinne and Satan, into the kingdome of glorie, is at the time of their dissolution, when their bodies resting [Page 134] in the graue, their soules haue entrance into a reall possessi­on of the heauenly ioyes. And of this the Wise man spea­keth, Eccles. 12. 7. And dust returnes to the earth as it Eccles. 12. 7. was, and the spirit returnes to God that gaue it. And the Apostle Paul thus desireth to bee dissolued, that his soule 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 generall resurrection, when as body and The last de­gree of our liberty. soule shall be vnited together, and being fully freed from the power of Satan, sinne, death and corruption, shall for euer inherit the vnspeakeable ioyes of Gods Kingdome. And this also they attaine vnto by vertue of that vnion which they haue with Christ, whereby their bodies and soules being in­separably ioyned vnto him, they by vertue of his spirit dwel­ling in them, and applying vnto them the power of his resur­rection, are also raised and ascend into heauen, 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 vp Iesus from the dead, dwell in you, hee that raised vp Christ from the dead, shall also quicken your mortall bodies, because his spirit dwelleth in you. And this is that full liberty and perfect redemption of which our Sauiour speaketh, Luke 21. 28. When these things begin to come to passe, then looke Luk. 21. 28. vp and lift vp your heads, for your redemption draweth neere.

And this is the meaning of these wordes. The doctrines which from hence arise are these. First, we may obserue, that The Do∣ctrines. after Christ hath gathered his Church, and they being ga­thered, That as soone as we are vni­ted to Christ, we ascend out of the king­dome of dark­nesse. haue by a liuely faith chosen and imbraced him for their King and head, then presently they ascend out of the land of darkenesse, the Kingdome of sinne and Satan; and that in respect both of their iustification, whereby their sinnes being not imputed, they are freed from guilt and punish­ment, and are accepted as righteous, being clothed with the righteousnesse of Iesus Christ; and in respect of their sancti­fication, whereby they are freed from the power and corrup­tion of sinne; when as the Spirit of God dwelling in them, [Page 135] applieth vnto them the vertue of Christs death and resur­rection, whereby their sinnes are by little and little mortifi­ed and subdued, and they raised from the death of sinne, to holinesse and newnesse of life. Whosoeuer therefore are ga­thered into the Church, and haue chosen Christ for their head, they may bee assured that they are iustified in Gods sight, and so freed from the guilt and punishment of their sinnes; and also that they are sanctified, and in some measure freed from the power and iurisdiction of sinne, so that it shall no longer raigne in their mortall bodies; for these goe inseparably together, so that hauing one, we may be assured Rom. 6. 12. that we haue all the other, and that wanting one, we want all the rest.

Secondly, we may obserue, that the Church being set at liberty out of the land of darkenesse, doth ascend into the The true members of the Church are not car­nall but spiri­tuall. Kingdome of God; first into the Kingdome of grace, and then into the Kingdome of glory. So that the Church of Christ, and all the true members thereof, are no longer earth­ly, carnall, and worldly, but spirituall and heauenly; they are no more citizens of the world, but of the new Ierusalem which is aboue; their hearts are not now groueling on the Phil. 3. 20. earth, but they haue their conuersation in heauen, minding not earthly but heauenly things. For after that our Sauiour Christ our soueraigne Prince, hauing ouercome our spiritu­all enemies, in whose bondage we were inthralled, hath pro­nounced the sentence of our liberty, we then begin to shake off the bolts and chaines of our sinnes and corruptions, and to come out of the prison and power of sinne and Satan; nei­ther will we then make a stay there, but make all haste pos­sible to get out of their kingdome and dominion, lest againe wee should be ouertaken and inthralled in their bondage: and because no other place can secure vs from this danger, therefore we ascend into the kingdome of Christ, desiring his aide and protection, who alone is able to defend vs: and forasmuch as whilest we continue in the suburbes of this kingdome the Church militant, although we be neuer ouer­come, [Page 136] yet we are continually assaulted with our spirituall e­nemies; therefore we continually desire and hope to enter within the walles of the heauenly Ierusalem, the Church triumphant in heauen; where not onely wee shall bee free from danger of being subdued, but also from assault and molestation: in the meane time, setling our minds and hearts not vpon things present, but vpon those future ioyes, of which we are assured when we shall be admitted citizens of Gods kingdome of glory, and attaine vnto our full redemp­tion.

And these are the steps and degrees whereby we ascend out of the land of darkenesse, into the kingdome of glory, The degrees whereby we must ascend out of the land of darke­nesse. the highest whereof none can attaine vnto, but they who be­gin at the lowest: for first we must be subiects of the king­dome of grace, before wee be subiects of the kingdome of glory; we must first be members of the Church militant, be­fore we be members of the Church triumphant; first wee must enter into the suburbes, before we can come into the citie; first we must haue assurance of our heauenly inheritance by faith and hope, before we shall inioy the actuall possessi­on: and lastly, we must haue our mindes, hearts, and affecti­ons transported into our heauenly country, or else our bo­dies & soules shall neuer ascend thither. So that in this point also, one of these steps and degrees being ascended, it giueth vs assurance that we shall stil ascend till we come to the high­est; and on the other side, if we begin not at the first, we shall neuer ascend to the last, namely, the glorious ioyes of Gods kingdome.

The last thing to be considered, is, by what vertue and power we ascend out of the land of darknesse, into the king­dome By what ver­tue and power we ascend out of the land of darkenesse. of glory; to wit, not our owne, but Iesus Christs; for he alone is it, who by his death and merits, hath set vs free out of the land of darknesse, and deliuered vs from the guilt and punishment of our sinnes; and he onely it is, who by vertue of his Spirit, applying his death and resurrection vnto vs, doth enable vs to ascend out of the power of sinne, and to [Page 137] subdue and mortifie the corruptions thereof. And none but he raiseth vp our mindes from the earth and earthly things, and giuing vs entrance into his heauenly ioyes by faith and hope, doth transport our hearts and affections thither, whi­ther our soules and bodies shall afterwards ascend. In a word, it is he alone, who by vertue of the same spirit, vniting vs vnto him as members of his body, doth cause vs to as­cend in soule at the houre of death, and in body and soule ioyned together at the general resurrection, and giueth them full and actuall possession of Gods kingdome. And therefore let vs beware, that we trust not to ascend vp into heauen by the broken ladder of the merits of Saints, or our owne works and worthinesse, for so shall we rob Christ of his glory, and our selues of all comfort in this life, and happinesse in the life to come: seeing these rotten and broken steps will most faile vs when we most rest vpon them; but let vs looke to ascend by Christ alone, who is the onely sound and strong ladder, vpon which the Angels descend to carry vs vp with them in­to Abrahams bosome, Iohn 1. 51. and the true and straight John 1. 51. way whereby we may ascend out of this vale of misery, into the Kingdome of euerlasting glory: as himselfe speaketh, Iohn 14. 6. Iohn 14. 6.

And thus much concerning the description of the Chur­ches happinesse, vnder the gouernment 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 reade them thus: When as the great day of Izreel shall be, or shall haue been: some thus; Although great shall be the day of Izreel. Both vnderstanding by day of Izreel, the day of the calamitie of the people, when they were ouerthrowne in the valley of Izreel, and so led captiue by their enemies. According to which translation, they make this to be the sense of the place; that after this great destru­ction, the Lord would cause this great deliuerance; or al­though this great calamity should certainely befall them, [Page 138] yet this should not hinder the performance of Gods promi­ses, concerning the prosperous estate of the Church, vnder the gouernment of Christ their head.

But as I take it, we are not to vnderstand here by this great day of Izreel, the day of their great affliction and cala­mitie, but the day of their great felicitie and happinesse, not the day of their ouerthrow and captiuity, but of their resto­ring and deliuerance out of their enemies hands: for in the fift verse hee had spoken of this iudgement, and now hee speaketh onely of mercie and deliuerance, whereby hee would comfort Gods people, who were deiected with the former threatnings: as appeareth by that both which went before, and that also which followeth.

Now it is called the great day, because it should be a day wherein the Lord would shew the greatnesse of his mercy, power, wisedome, and goodnesse, in the deliuerance of his people, and the destruction of their enemies: and because it should bee a day of great reioycing and triumph to the Church, when as they should be gathered together vnder their head and King Iesus Christ, and by him bee deliuered out of the land of darkenesse, and kingdome of Satan, where they were inthralled; and so ascend into the Kingdome of God, the kingdome of grace first, and afterwards the kingdome of eternall glory. And it is called the day of Izre­el, because it is a day of their redemption and saluation: so Luk. 19. 41. 44. Where by Izreel wee are to vnderstand the Luk. 19. 41. 44. seed and sonnes of God; not as in the fourth verse, the seede which God would scatter and disperse, but which in the time of the great haruest, he would reape and gather into his gar­ners of grace and glory.

And this is the meaning of the wordes. The doctrine which from hence ariseth is this. Here we may obserue, what What is the chiefe day of our reioycing. we are to esteeme the day of our great reioycing, and as it were our solemne festiuall; not wherein wee attaine some worldly riches, or temporary preferment, or wherein we are freed from some corporall calamitie, although in some mea­sure [Page 139] we may lawfully reioyce in these respects: but the day of our ioy and triumph is, when as we are deliuered out of the bondage of Satan, and are gathered into the Church of God, and are ruled, protected, and gouerned by Christ our head, seeing in this day wee are freed from the greatest euils, and aduanced to the greatest dignities and preferments. And therefore let vs say with the Prophet Dauid vpon an other occasion; This is the day which the Lord hath made, let vs re­ioyce and be glad in it: Psal. 118. 24. And that wee may shew Psal. 118. 24. and testifie this our ioy and gladnesse, let vs solemnly assemble together to praise Gods name, and to render thanks to God, as for all other his benefites, so especially for this great worke of our de­liuerance.

ANd so much for the consequent dutie to bee perfor­med of the faithfull, after themselues are made par­takers of the Euangelicall benefits. In the next place the Prophet returneth to the legall threatnings; in these words: Vers. 2. Pleade (or, contend) with your mother, pleade with her, Vers. 2 for she is not my wife (or, as the word is sometimes taken, that shee is not my wife) neither am I her husband; but let her take away (or, that shee may take away) her fornications out of her sight, and her adulteries from betweene her breasts. Where the Lord commandeth that a diuorce should be proclaimed betweene him and the Israelites, and withall sheweth the cause or end of this denunciation, namely, that they might repent and turne from their spirituall whoredomes.

But let vs come to the exposition of the words, and after Exposition. obserue the doctrines which arise out of them. Plead with your mother. These wordes may seeeme to contradict the former: for there the Lord promiseth, that he would gather his Church, and vnite them vnto Christ, that he might be her head, she his members, he her husband, and she his spouse; and now presently he threatneth that he wil giue her a bil of diuorce, and break off the mariage between them. But we are to know, that the former words were an Euangelical promise, which was not presently to be performed, but in the time of the Gospel, after the cōming of Christ: but in the meane time because the Israelites were not terrified with y^e former threat­nings, nor allured to repētance by Gods gracious promises, therfore hauing by y^• former consolations comforted Gods [Page 154] children amongst them, who were truely humbled; now hee beginneth againe to thunder out Gods threatnings a­gainst the obdurate and impenitent, shewing that notwith­standing God would extend such mercie to the faithfull in the time of the Gospell, yet this should bee no priui­ledge to exempt them who liued in impenitencie from Gods iudgements, but hee would for their sinnes certaine­ly reiect them, vnlesse they speedelie repented of them. And this is vsuall with the Prophets, to intermixe mercie with iudgements, consolations with threatnings, y^t neither the humbled may despaire, nor the obdurate and impenitent presume: as also to mingle their prophecies which concer­ned the present time, with those which concerned the king­dome of the Messias, in the time of Gospell; for as their maine end was to point at Christ, that at his comming their prophecies being fulfilled in him, he might be receiued; so they were not to neglect their present auditorie, but by shewing their sinnes and Gods iudgements, to bring them to God by true repentance. And if this bee obserued it will giue great light to the vnderstanding of them, whereas contrariwise the not obseruing hereof causeth great confu­sion and obscuritie.

But let vs come to the words themselues. Plead with your mother, &c. Where we are to consider, who they are whom the Lord commandeth to plead as children: secondly, who this mother is, that is to bee diuorced: and thirdly, the di­uorce it selfe. Concerning the first, diuers are of diuers iudge­ments, some vnderstand it of the faithfull in the time of the Gospell, that they after they were added to the Church should plead with their mother the Church of the Iewes, that laying her sinnes 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 sinne was not committed by the Church of the Iewes in the time of the Gospell, nor after their returne out of the captiuitie of Babylon.

Others vnderstand it of the two Tribes of the kingdome of Iuda, that euery one of them who were faithfull, should admonish their mother; that is, their Church and synagogue, that she should take example of the ten Tribes, and forsake her idolatry, lest shee should likewise be diuorced and reie­cted. But this is not likely, seeing the Prophet was not sent to the Iewes, but to the ten Tribes; and therefore to them he directeth his speech for their conuersion, and not vnto the other, who were not belonging to his charge.

Others expound it of the faithfull who liued in the Pro­phets time amongst the Israelites, especially the Prophets and Priests called to this publike office, that they fearing God, and hating the wickednesse of the times, should re­proue the Church and Synagogue of Israel for her spiritu­all whoredomes. The which their exposition though I reiect not, yet I thinke 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 hypocriticall Israelites, who when they were re­proued for their sinnes, and heard Gods iudgements 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 himselfe, and to condemne him of vntruth and cruelty. For whereas the Lord had threatned that hee would vtterly reiect them, they were ready to ob­iect; first, that this could not stand with the truth of Gods promises, made to Abraham concerning the multiply­ing of his seede. To which obiection the Prophet answe­reth in the two last verses of the former chapter, as I haue shewed.

Now because the Prophet had deferred the accompli­shing of that promise vnto the time of the Messias, the hypo­crits would be ready in the second place to obiect; that God had promised perpetually and continually to be their God, and that they should be his people; and therefore if he did reiect them, though it were but for a time, he must needes be vntrue of his promise. To this the Prophet answereth, that [Page 156] this imputation was not to be laid vpon God, but vpon their mother the Synagogue and Church of Israel: for whereas the Lord had ioyned her in mariage vnto himselfe, a mutuall sti­pulation being made betweene them; on the Lords part, that he would acknowledge her as his spouse, protect her, and multiply his benefits vpon her; on her part, that shee would keepe her coniugall faith plighted vnto him, and wholly and onely reserue her selfe for his worship and seruice; shee had broken her couenant and falsified her faith, by forsaking the Lord, and prostituting her selfe vnto idols, and had most vnthankfully ascribed vnto them, all those benefits which the Lord had bestowed vpon her. And therefore their di­uorce was not to be ascribed vnto any inconstancy or cru­elty in God, but to their owne whoredomes and vnthank­fulnesse.

By the children then who are to pleade with their mo­ther, we are to vnderstand all those amongst the Israelites, who vpon the hearing of the diuorce and reiection of the Church, were ready to expostulate with God, and (to excuse themselues) would not sticke to lay the fault of their reiecti­on vpon him.

Secondly, by their mother in this place, we are to vnder­stand the Synagogue and Church of Israel, and more especi­ally their rulers and gouernours both ecclesiasticall and ci­uill: for whereas they aboue others should haue maintained Gods pure worship & seruice, and contained their inferiours in holy obedience; they were the first who did forsake God, and betooke thēselues to the worshipping of idols, drawing others by their authority and example into the like wicked­nesse; and that in a twofold respect: the first concerned their religion, when as they were mislead by the false doctrine of their ecclesiasticall gouernours, and drawne from God to their idols: the other concerned their policy, when as by their ciuill rulers, they were moued to ioyne themselues in league and in neere friendshippe with idolatrous Nations, whereby also they themselues were corrupted and seduced.

Now we are further to obserue, that hee redoubleth the [Page 157] word, pleade, or contend: whereby he implieth the importune impudency of the people, which was such, that their mouthes would not easily be stopped, but still they would calumniate Gods iustice and truth; and therefore with greater earnest­nesse (which is often expressed by such redoubled speeches) he biddeth them to plead against their mother againe and againe, and to lay the fault where it was, not vpon God, but vpon themselues. As if he should haue said; Doe not pleade and expostulate with mee, in that your mother is diuorced, and you reiected as an adulterous issue; for the husband is not to be blamed for putting away an adulteresse, but shee rather for her filthinesse and vnfaithfulnesse: and therefore, seeing your mother hath forsaken me, and prostituted her selfe to idols, acquit me of all wrong and iniury, and contend and expostulate with her, in that by her vnfaithfulnesse and vncleannesse, she hath moued me iustly to diuorce her from me, and to reiect you as being an adulterous issue of an adul­terous mother.

The third thing to be considered, is the diuorce it selfe betweene God and the Church of Israel, expressed in these words; for shee is not my wife, neither am I her husband. Which that we may vnderstand, we must know what the mariage betweene them was; namely, a contract and mutuall stipula­tion; on Gods part that he would be her Lord and husband, to loue, protect, and prouide for her, multiplying his grati­ous benefits from time to time, as he should see most for her good; on her part, that shee would forsake all others, and cleaue onely and wholly vnto the Lord, louing, obeying, worshipping, and performing all holy duties vnto him; and finally, keeping this her faith plighted vnto him inuiolable. They are therefore said to be diuorced, when as this contract is broken off, and the couenants not performed; as when the Lord not acknowledging her for his spouse, doth cast her off, and ceaseth to defend and prouide for her; and when she withdrawing her loue from God; and fixing it vpon idols, breaketh her mariage faith, refusing to worshippe and obey the Lord her true husband, and prostituting her selfe by spi­rituall [Page 158] whoredome vnto false gods.

Now that the cause of this diuorce 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 shee forsooke him, hee did not deny to bee her hus­band, before she refused to be his wife; hee did not cease to performe his couenants which hee made with her, of grace, protection, and preseruation, before she withdrew her loue, falsified her faith, denied her seruice and obedience, and went a whoring after strange gods. And therefore there was no cause, why for this diuorce they should expostulate with God, and impute any fault vnto him; but rather they were to lay the blame vpon themselues, who by their spi­rituall fornications had broken off the mariage knot, and had refused to be the Lords spouse; so that hee was con­strained to proclaime this diuorce, because she had first refu­sed him.

The like place vnto this we haue, Esay 50. 1. Thus saith the Lord; Where is the bill of your mothers diuorcement, whom I haue cast off? or who is the creditour vnto whom I haue solde you? Behold, for your iniquities are ye sold, and because of your transgressions is your mother forsaken. Where the Lord expo­stulateth with the Iews concerning the cause of their reiecti­on, and sheweth that the cause was not in him, but in them­selues: and this he proueth by an olde rite and custome vn­der the Law, which was, that those who were put away by the husband, had a bill of diuorce giuen vnto them; and that Deut. 24. 1. parents which were deeply indebted, sold their children to satisfie their creditors; as appeareth, Exod. 21. 7. 2. King. 4. 1. But I (saith the Lord) neuer put you away; for if I did, where Exod 21 7. 2. King. 4. 1. is the bill of diuorcement? neither did I sell you, for where is the creditour 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 shee diuor­ced. So Ier. 3. 8. Ezech. 16. Jer. 3 8 Ezech. 16.

And this is the meaning of the diuorce, which the Lord [Page 159] commandeth should be denounced. The doctrines which The Law and the Gospell must be inter­mixed in the ministerie of the word. hence arise are diuers. First, out of this mixture of Legall comminations, with Euangelicall consolations, Gods Mini­sters may learne spirituall discretion, neither onely to thun­der out the threatnings of the Law, nor wholly to stand vpon Euangelicall promises, but in their sermons to mixe the one with the other, that whilest they beate downe the pride and presumption of secure hypocrites, they doe not altogether exanimate & deiect those who are truly humbled; and con­trariwise, that whilest they comfort and raise vp Gods chil­dren who are afflicted in mind and deiected, they doe not confirme proud hypocrites in their securitie and presumpti­on. Neither is this course profitable alone in respect of hypo­crites, and secure worldlings, but also in respect of Gods deere children: for being partly flesh, and partlie spirit, as in respect of their spirituall part, they haue neede to heare the sweete comforts of the Gospell for the confirmation of their faith; so had they in regard of the flesh neede to heare often of the threatnings of the Law, to restraine them from sinne, to beate downe pride, presumption and securitie, and to con­taine them in holy obedience.

Secondly, we may obserue the nature of hypocrites, who The nature of hypocrites to expostulate with God. when they suffer the punishment due vnto their sinnes, are ready to expostulate with God, and to calumniate his iustice of crueltie, as though their punishment were either altoge­ther vndeserued, or else at least farre greater then their sins. To this purpose they vse all friuolous pretences to excuse their faults, laying them of themselues vpon others, yea ra­ther then faile, they will not sticke to accuse God that they may excuse themselues. And therefore the Lord is faine of­tentimes to expostulate the matter with them, to cleare himselfe from all imputation of fault, and to conuince them of their sinnes, that they may be brought to true repentance. An example hereof we haue in our first parents: Gen. 3. 12. Gen. 3. 12. 4 19 Ier. 2. 35. Mal [...]. 8. 1. King. 18. 17. Math. 25. 24. 13. In Caine, Gen. 4. 13. In the Iewes: Ier. 2. 35. Mal. 3. 8. In Ahab. 1. King. 18. 17. In the vnprofitable seruant, Mat. 25. 24. 26.

Thirdly, we here learne, when we suffer affliction, or beare We must not murmure a­gainst God in our afflictions. our punishment, that we doe not murmure and expostulate with God, as though he dealed more seuerely and rigorously with vs then we haue deserued; but let vs descend into our selues, and examine our owne hearts and consciences, and so shall wee find that not the Lord, but our selues are in fault, that our punishment is farre lesse then our sinnes, and that it is the great mercie of the Lord that we are not vtterlie con­sumed, as the Church confesseth, Lament. 3. 22. And this Lament. 3. 22. course must be taken of euery one of vs, before we will euer be truely humbled, and brought vnto God by vnfained re­pentance, or before the Lord will euer bee mooued to par­don our sinnes, or release our punishment. For none will euer sorrow for those sinnes, of which they thinke they are not guiltie, there is none wil lay them to hart & be humbled vnder the weight of them, so long as they pretend excuses, and seeke to put off their burthen from their owne to others shoulders, and so long as wee content our selues with these fig-leaues, we wil neuer looke after a better garment to hide our nakednesse. Againe, the Lord will neuer absolue vs be­fore we condemne our selues, he will not pardon our sinnes till we setting aside all excuses, ingenuously and freely con­fesse them; he will neuer case vs of this burthen, whilest with false pretences we seeke to vnloade our selues; neither will he euer make vs partakers of his mercy, till we acknowledge that we haue deserued the extremity of his iustice, as may ap­peare by the former examples.

Fourthly, wee are to obserue, that the children are com­manded That particu­lar men may expostulate with their mother the Church. to expostulate, not onely one with another, but al­so with their mother the Church, that so both the particular members, and the whole Church in generall, comming to a sight of their sinnes, and condemning themselues for them, they might bee brought to true repentance. Whence wee learne what dutie 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 bee not dis­honoured, so to excuse them, that God bee not accu­sed, [Page 161] so to hide their faults from others, that they doe not ig­norantly foster them in themselues. The Papists crie out vpon vs for discouering the nakednesse of their Church, which they falsely call our mother; they will not indure, that her sinnes should be reprehended, and affirme it to bee impudent saucinesse, for the children to reprooue the pa­rents faults. But first we answere, that she is not our mother, but a common strumpet, who long agoe was diuorced from God, for her spirituall fornications. And secondly, though she were our mother, yet she were to be reprooued for her faults, that so she might be brought to a sight of her sinnes, and turne vnto the Lord her husband whom she hath forsa­ken by her whoredomes.

Fiftly, we may obserue, the grieuousnesse of the sinne of Idolatrie a grieuous sin. idolatrie, which appeareth in the greatnesse of the punish­ment, which is vtter reiection and separation from God: o­ther sinnes mooue the Lord to afflict his spouse, but this causeth him to diuorce her; other sinnes prouoke the Lord to correct his children, but this mooueth him to disherit them. Now what more fearefull punishment can bee imagined, then to bee diuorced from God, to bee excluded from his grace, protection and preseruation? al which idolaters incurre through their spirituall whoredomes. The consideration whereof should make vs to flee this sinne, that so wee may escape the punishment.

The last thing which we are to obserue, is out of the order God reiecteth not the Church, be­fore she reie­cteth him. of the words: namely, that the Lord neuer reiecteth his Church from being his spouse, before shee hath cast him off from being her husband; he neuer withdraweth his grace, mercie and protection, and prouidence from watching ouer vs, till wee alienate our minds from him, denying vnto him our faith, obedience and alleageance: and therefore let vs cleaue vnto the Lord, and he will most certainely cleaue vn­to vs; let vs keepe our faith and couenant with him, and hee will neuer faile vs; let vs euer acknowledge him for our hus­band and father, and hee will acknowledge vs for his spouse and children.

And so much concerning the diuorce. Now the end why the Lord would haue it denounced, is twofold, first, that hereby they might be mooued to repent of their wickednes; 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 betweene her breasts. In which Exposition. words the Lord sheweth the cause, why hee would haue the diuorce betweene him, and the Church of Israel proclaimed, namely, not for any hatred of her person, but that being brought vnto a sight of their sinnes, they might repent of them, and so forsaking their spirituall whoredomes, they might be receiued againe of the Lord as his spouse, as it is in the latter part of the chapter.

But let vs come to the meaning of them. Some vnder­stand by fornication of the face, externall idolatrie, and by the adulterie of the breasts, that idolatrie which is in secret com­mitted. But as I take it the Prophets purpose here, is to shew that the people were growne impudent in their sinnes, so that they made an outward profession of them, not caring who beheld them. For before he had shewed that the Lord had diuorced them, and consequently, that they had com­mitted adulterie, and plaied the harlots, for in other cases di­uorces are not by God approoued; 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 doe not only in secret commit adulterie, but publike­lie make profession of it, as of their trade, decking themselues with such gorgious and garish apparrell, as beseemeth not honest matrons, glauncing with wanton eyes at their louers, painting their faces, and laying out their naked breasts, that they may not onely professe themselues wanton and lasciui­ous, but also with these baites allure others to commit wic­kednes with them: so the Church of Israel, liuing in spiritual whoredome, grew to that impudencie in sinne, that shee was not content to commit it in secret, but also to professe it, yea to defend and boast of it; and because she would be known [Page 163] to bee an harlot, who had forsaken the Lord, and giuen her selfe ouer to commit this spirituall vncleannesse, therefore in euery corner they erected images and idols, they adorned them with gold and pretious ornaments, they in most im­pudent manner prostituted themselues vnto them, to com­mit spirituall whoredome in the sight of all the world, worshipping and seruing them in stead of the true God; and like shamelesse harlots, they did not onely themselues com­mit this wickednesse, but also allured others to goe a who­ring with them.

These words then are metaphoricall, borrowed from the practise of harlots, who that they may display the filthy vn­cleannesse of their mindes, and allure others to vnlawfull lust, doe seeke to intice them by wanton lookes, painting of their faces, and laying out their naked breasts: and hence it is that the Prophet attributeth fornication to the face and eies, and adultery to the breasts; because vnto harlots these parts are the instruments of their vncleannesse, whereby they te­stifie, and as it were proclame, that they are ready and wil­ling to commit whoredome, and also allure others to ioyne with them in their beastlinesse. So the Apostle Peter saith of some, that their eyes were full of adulterie: 2. Pet. 2. 14. because by their eyes they discouered their adulterous 2. Pet. 2. 14. hearts.

Now in these wordes the Prophet aimeth at three things: first, hee closely intimateth what was the cause of their di­uorce; namely, their idolatry, which he calleth adultery and fornication, which they committed with all audacious im­pudency openly and in the sight of all.

Secondly, hee cleareth God of all imputation of fault, in that he diuorced them not for any hatred to their persons, nor for small transgressions, but for their grosse idolatry and spirituall whoredomes; and therefore there was no cause why they should contend with him, but with their mother. For if shee would leaue her sinnes, and returne vnto him by vnfained repentance, hee would receiue her to mer­cie, [Page 164] and acknowledge her for his spouse; as hee after sheweth.

Thirdly and principally, he laboureth by earnest exhorta­tion, to moue her to leaue her spirituall whoredomes, and her professed audaciousnesse and shamelesse impudency, in prostituting her selfe vnto 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 obserue, The Do∣ctrines. that though the Lord by his Prophet had sharpely reproued That the sinnes of the people are often to be re­prehended. the people for their spirituall whoredomes in the former chapter, and denounced his fearefull iudgements against them; yet because they did not repent, but obstinately and impudently continued in their idolatry, the Lord conten­teth not himselfe with once reprouing of them, but causeth his Prophet to beate againe & againe vpon the same point, that at least by his importunity he might bring thē to repen­tance. Whence we are to learne, that it is not sufficient, either in the publike ministery of the word, or in priuate confe­rence, to reprehend and beate downe sinne once onely, but considering how many shifts and deuices the hypocrisie of mans heart findeth to hide, excuse, and extenuate their sins, and how soone they forget and cast behinde them the re­membrance of their sinnes, and Gods iudgements due vnto them, it must not be thought much, either of publike or pri­uate persons, oftentimes to vse the same admonitions and re­prehensions, and to denounce againe and againe the same iudgements of God against the same sinnes, which are not as yet forsaken by true repentance.

Secondly, wee may obserue the infinite mercy of God, who when his spouse the Church, had innumerable times Gods mercy in inuiting the people to re­pentance. committed spirituall whoredome with idols, and professed her filthinesse like an impudent harlot openly to all the world, yet laboureth to bring her to repentance, that so hee might receiue her to grace and fouour againe: for to this end [Page 165] he causeth her sinnes to be laid before her, and the diuorce betweene him and her to be denounced; not because he ha­ted her, or was delighted with her reiection and destruction, but that she might forsake her idolatry, which so impudent­ly she professed, and returne vnto him her Lord & husband, that so he might receiue her to grace, and pardon her former wickednesse. And therefore when we heare our sinnes sharp­ly reproued, and the iudgements of God denounced, let vs not thinke that this is done for want of loue either in God or in his Ministers; but to this end, that wee should hereby bee brought to true repentance, and so bee receiued into Gods grace and fauour.

Thirdly, out of the metaphors and borrowed speeches here vsed, we may obserue, that the sinne of vncleannesse, is Of the forni­cation of painted faces and naked breasts. not onely committed in fact, but that also there is a fornica­tion of the face, and an adultery of the breasts, when as har­lots with glancing and wanton lookes, by painting of their faces, and laying out of their breasts, doe not onely by these signes testifie the adultery and vncleannesse of their hearts, but also with these baits of lust, indeuour to allure others to commit filthinesse, and to inflame their hearts with the fire of vnlawfull concupiscence. Whereby may appeare, how common this sinne of adultery and vncleannesse is in our times, wherein the signes and meanes thereof do so abound; seeing not onely those who are harlots by profession, but e­uen such as would be reputed pure virgins and chaste wiues, shew these outward signes of their inward filthinesse, and vse these baits to catch the foolish in the nets of vncleannes, by painting their faces & setting forth thēselues with adul­terate beauty, and by laying out their breasts after a whorish manner to be seene and touched: for is it likely, that those who lay thē out to y^e shew, would haue them only seen? Nei­ther hath this corruption of manners entred into the court alone, where wantonnesse and immodesty challenge vnto themselues a place by the right of prescription and long cu­stome; but it is crept also into the City and Country, amongst those that should be modest virgins and graue matrons, and [Page 166] examples of sobriety vnto others. Euen here naturall beauty is hid with a painted vizard, and naked breasts are laid out to the view; if at least they may be called naked which are com­monly couered with false colours, or vncouered when as they are masked in a net.

But as there is no sin so vile, which maketh not some kind of Apologie for it selfe; so this, against which I inueigh, wan­teth An excuse of vaine women answered. not her excuses: for whē those who are vain & wanton in their attires, haue their immodesty laid to their charge, they are ready to say, that whatsoeuer they seeme in shew, yet their hearts are chaste and honest. But to these I reply, that if they haue the hearts of honest and chaste matrons, what haue they to doe with the habit of an harlot? why doe they Ezra 3 9. disguise themselues vnder the vizard of a false beauty, vnlesse they meant to deceiue and allure? why do they make shew of their wares, vnlesse they would offer thē to sale? why do they display the banners of lust, vnlesse they meant to be at defi­ance with chastity and all honesty? why doe they play the hypocrits by appearing that they are not? if they be honest in deed, why should they seeme harlots in shew? if they be dishonest in shew and truth, why doe they slander and dis­grace the name of honesty and chastity, by intitling them­selues vnto it? In a word, if either they are pure virgins; or chaste matrons, and would haue others so to iudge of them, let them take away their fornications from their face, and their adulteries from betweene their breast.

But they further answer, that though in their owne iudge­ment they like not of these practises, yet they yeelde vnto A second ex­cuse taken a­way frō those who paint their faces and discouer their breasts. them in regard of the fashion, because they must be like o­thers of their sort and ranke. To which I answere, that if this be a fashion, it is the fashion of harlots, who first inuented it, and most cōmonly practise it: and therefore why should this moue any that are honest women to imbrace it, & not rather to detest it? that we are commanded by God, not to fashion our selues to the world, nor to follow a multitude in that which is euill; that if they will follow the fashion, they must set themselues to worke wickednesse, seeing no fashion is [Page 167] more common; that those who for fashions sake are thus im­modest and impudent, would become farre worse if it were the fashion; that those who professe themselues Christians, should fashion themselues according to the example of those who are modest, sober, and religious, and not of the wanton and lasciuious; for otherwise they will plainely dis­couer themselues, that their hearts are corrupt and wicked, seeing they like and imbrace rather the fashion of prophane worldlings, then of the faithfull and vertuous. And lastly, that if they sinne for company, they are like for company sake to suffer the punishment of sinne in hell fire.

But they will say, that they doe not thus adorne them­selues, A third excuse taken away. either to shew their owne lust, or to prouoke it in o­thers, but that their beautie (which in it selfe is good and commendable) may be liked and praised of the beholders. To this I answer, that vn [...] si qua placet, culta puellasat est: graue Propert. lib. 1. eleg. eleg. 2. matrons are to thinke themselues beautifull enough, when they please and content their husbands; that by these wan­ton and lasciuious ornaments, they doe not more commend their beauty to the eye, then disgrace the deformity of their mindes to any sober iudgement; that they doe not hereby grace and adorne, but rather disgrace and deforme them­selues: for whereas by their creation they are Gods beauti­full and excellent workmanship, by their painting and daw­bing, they make themselues but like walking pictures, and talking images; that if beauty be a good, it is such an one as is not bettered by communicating; that they are not hereby liked and praised of the good and vertuous, but of those (if of any) who like themselues are vaine and wanton. Yea but they thus set forth themselues, that they may bee liked and loued of their husbands, vnto whom they cannot make themselues too amiable. I answere, that no wise husband would haue his wife set out to sale, if he would reserue her to his owne proper vse; that this is but a false pretence to ex­cuse a false beauty. For as the Satyrist saith; moechis foliata pa­rantur: Juuenal. sat. 6. they vse these wanton arts, not to please their hus­bands, but to inflame the adulterer; that the habit and be­hauiour [Page 168] of an harlot cannot bee pleasing and amiable vnto any husband that desireth to haue an honest and chaste wife; that they must not so labour to please men, as that in the meane time they displease God; for their wanton behauiour and habit is offensiue, and at least euill in appearance, and therefore to bee forborne of Chri­stians; they derogate from Gods wisedome, by altering and adding to his workemanshippe, which kind of iniury an ordinary artificer cannot patience brooke: and there­fore seeing they are new creatures of their own making, quite altered from their first creation, it is not likely that the Lord wil owne or acknowledge them for his worke. In a word, they breake and transgresse the seuenth Commaundement, both by shewing the signes of wantō vncleannes, & vsing the means to kindle & inflame lust both in themselues & others.

The last thing to be obserued is, that as all kinds of idola­trie, Sinnes openly professed and defended, most odious in Gods sight. and of all other sinnes are odious and loathsome vnto the Lord; so especially those which are of the face and breast, that is, such as are openly professed, and impudently defen­ded. Whilest sinne lurketh in the secret corners of the heart, not daring to shew it selfe in the face and outward actions, it maketh the sinner but like a poore fugitiue, who hauing offended his Prince, through selfe guiltinesse shunneth his presence; but when it growes so presumptuous, that it dare shew it selfe in the face, words, or externall acti­ons, and not onely so, but also vaunt it selfe to the pub­like view, daring Gods iustice, and prouoking him as it were to his face; then the sinner becommeth a proud re­bell, who regardeth not his Princes presence, and con­temneth his authoritie; or like vnto an impudent adulte­resse, who not contenting her selfe with her secret whore­domes, doth prostitute her selfe to her louers in the sight of her husband; and like Absalon, pitcheth a pauili­on euen at noone day vpon the toppe of the house, that hee may bee seene of all men. This is the height of sinne, when as men doe not onely consent vnto it, but also act it; not in a corner, but in the face of the world; [Page 169] not as blushing and being ashamed at it, but impudently defending it, boasting and glorying in their wickednesse. And as it is the height of sinne, so it shall bee plagued with the height of punishment, euen with the diuorce and separa­tion from God: and therefore let all that would bee Gods spouse, aboue all other sinnes flee these; and though they fall through infirmitie humanie frailtie into sin, yet at least let them take it away from their face, and from betweene their breasts, that is, let them not defend it, and much lesse vaunt and glorie in their wickednesse.

ANd so much concerning the first end of the denuncia­tion of the diuorce, namelie, the repentance of the peo­ple. Now concerning the second end, which is a consequent of the former, that is to say, their freedom from punishment, vpon their vnfained repentance: and this either respecteth the whole Church or the particular members thereof. The first is expressed, vers. 3. Lest I strip her naked, and set her as Vers. 3 in the day that she was borne, and make her as a wildernesse, and leaue her like a drie land, and slay her for thirst.

In the former verse the Prophet shewed, that the Lord The expo­sition. had diuorced the Church of Israel, but howsoeuer he had in­flicted on her this iudgement, yet such was his infinite good­nesse, that in wrath he remembred mercie; for although hee might iustly (as husbands vsed to doe in such cases) when he diuorced her, haue stripped her of all his gifts and benefits, yet in mercie he did not thus farre proceed in punishing of her, but though he had put her away, hee suffered her still to enioy the good things which he had bestowed vpon her, at least in some measure: and that to this end, that they might remaine with her as pledges of his loue, not altogether as yet extinguished, and as vndoubted arguments to assure her that as he had not diuorced her for any hatred of her person, but for her sinnes, so if shee would repent of them, hee would bee ready to receiue her againe into his former loue and fa­uour.

But because she abused the mercie of God, and continued [Page 170] in her impenitencie, therefore he threatneth that vnlesse she would seriously repent of her sinnes, he would not only di­uorce her, but also strippe and spoyle her of all those his gifts and benefits, which he had bestowed vpon her, and which as yet she inioyed. Wherein the Lord alludeth to the behaui­our of kind husbands, who hauing put away their wiues for their whoredomes, doe notwithstanding allow vnto them li­berall maintenance; with which benefits, when they are not restrained from their sinne, and brought to amendment, but rather abuse their gifts as meanes to further them in Ezech. 16. 16. 17 their vncleannesse, and by bestowing them on their louers; they threaten to strip and spoile them of all those benefits which they inioy, and to leaue them destitute of all mainte­nance. As though he should haue said, Although vpon your diuorce iustly caused by your whoredomes, I might also haue depriued you of all my benefits, which I haue bestowed vp­on you, yet such hath been my mercie, that I haue spared you hitherto, and suffered you to inioy them, in hope of your amendment; but doe not continue to abuse my patience and mercie, for vnlesse you repent, and take away your forni­cations and adulteries, which with such audacious impuden­cie you commit, I will strippe you of all my benefits, which as yet you inioy, and leaue you as naked and beggarlie as you were, when I first tooke you in mariage.

Now the benefits which the Lord threatneth to spoile the people of Israel of, were either temporall and corporall, or else spirituall; of the first sort were their peace, kingdom, protection from enemies, plentie, and abundance of all worldly profits and delightes; of the other were the law, the priesthood, some relikes of Gods worship in the mini­strie of the word, in the vse of the Sacraments, and prayer; the fauour of God and pardon of their sinnes; from which they were not as yet vtterly excluded, as it may hereby appeare, in that the Lord laboureth to recall them by his Prophet vnto repentance, and forewarneth them of these iudge­ments, that repenting they might escape them.

And these are the benefits, of which he threatneth to spoile [Page 171] them. Now the manner and nature of their stripping and spoyling is further described and illustrated by diuers com­parisons; for first hee threatneth to strip them, and to leaue 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 shee was borne.

By the day of the children of Israels birth, we may either vnderstand the day of their forefather Abraham his calling out of an idolatrous nation, that hee might be the father of the faithfull; or the day of the peoples deliuerance 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 peoples birth was a time wherein they were in great miserie, pouertie, im­potencie and manifold extremities, and therefore not vnfitly compared to a childs birth, seeing in many things it resem­bleth it, in regard of the wretchednesse 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 vnable to resist the weakest ene­mie; so they came out of Egypt weake, vnskilfull, and vnarmed, altogether vnable to resist their enemies the E­gyptians. And so in respect of their soules, 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 grosse ido­latrie which they learned of the Egyptians: as the childe is borne destitute of wisedome and actuall vnderstanding; so they were ignorant, and without the sauing knowledge of God and his true religion. In respect of their states likewise there is great similitude: for as the child is borne poore and naked; so they came out in great pouertie, being not onely destitute of the heauenly gifts of Gods Spirit, but also of glorie, power and riches: as the childe liueth as it were im­prisoned a close prisoner in the straite prison of the wombe; so they were held in a straite and miserable seruitude, till God deliuered them: and as in the birth it is in greatest dan­ger and extremitie, so that it no sooner breatheth the aire, [Page 173] but it crieth out with sense of paine; so they howsoeuer they had formerly indured many miseries, yet they were in grea­test extremitie of all, euen as it were in the very birth and de­liuerance, when as they were pursued by their enemies, and beset on all sides with vnauoydable dangers, so that in an­guish of soule, they cried out for feare. Lastly, as the child Exod. 14. being borne is vnable to helpe it selfe, either in respect of de­fence from outward iniuries, or of prouision of food and ne­cessaries: so they being brought into the wildernesse, were vnable to defend themselues from the iniuries of the wea­ther, either by day or night, & had no other prouision of food then the Lord prouided for them after a miraculous maner.

And this was the miserable condition of the people of Is­rael, at the day of their birth and deliuerance out of Egypt, the which is excellently and largely described by the Pro­phet Ezechiel, Chap. 16. Out of which base estate the Lord aduanced them to the greatest and highest dignitie; for af­ter Ezech. 16. that he had led them into the wildernesse, hee espoused this people vnto him for his wife, hee loued and protected her, he fed and nourished her, he decked and adorned her, he multiplied his benefits vpon her both spirituall and tem­porall, induing, and, as it were, endowing her with riches, glorie, pleasures and all happinesse; he gaue vnto her his law containing the couenants of marriage betweene them, hee gaue also a Priesthood, a kingdome, a land flowing with milke and honie, a Tabernacle, a Temple, his word and Sa­craments, and all things needefull both for soule and bodie. But shee being surfetted with pleasures, vngratefully forgat Deut. 32. 14. 15. her former base condition, and also him who had aduanced her to this great dignitie and happinesse; and forsaking her Lord and husband who had been thus gratious vnto her, went a whoring after false gods: and therefore the Lord is faine to put her in mind of her former wretched estate, and to threaten her, that vnlesse she repented and turned vnto him, he that had raised her would pull her downe, and make her as poore, contemptible and miserable, as when he first met and matched with her.

And this is the first comparison, whereby hee describeth and aggrauateth the miserie which hee threatneth to bring vpon them. The second is, that he would make her as a wil­dernesse, or the wildernesse, as the article prefixed porten­deth; where he alludeth to the desert wildernesse, in which the children of Israel were led 40. yeeres. Others resolue it rather thus, And wil place her as in the wildernesse, that is, bring her into the same condition wherein shee was in the wilder­nesse. But the other translation better pleaseth me, seeing it is without addition of any word: and seeing it is likely hee threatneth here a farre worse state then that, which at this time she liued in, because then she inioyed Gods presence, she was his spouse, she was led and fed, defended and sustai­ned by the Lord her husband. And therefore I thinke rather he threatneth to make her like that wildernesse, that is, to make her selfe desert and barraine of all his gifts and gra­ces, temporall and spirituall, to suffer her to be inhabited of her vices and corruptions, as it were with so many wild beasts, to lay her kingdome, countrie and cities waste like a wildernesse, being ouerrunne, burnt and spoiled by their e­nemies: as the Lord threatneth, Deut. 28. 51. Leuit. 26. Deut 28. 15. Leuit. 26. 31. 32▪ 31. 32.

Thirdly, he saith that hee will leaue her like a drie land, that is, he will depriue her of all her comforts, pleasures and delights, like a drie and schorched ground, where for want of moisture all the pleasant herbes and sweet flowers wither and fade away.

Lastly, he threatneth that he will flay her with thirst, that is, he will ouerwhelme her with the greatest miseries; for water is more easily come by then foode, and therefore the extremitie of their want is hereby in a liuely manner descri­bed, when as they should want euen water to quench their thirst, and saue their life. Where he also alludeth to the state of the Israelites in the wildernesse, who had no water but what the Lord brought out of a rocke in a miraculous man­ner. Neither doth he onely aime at this bodilie thirst for want of water, but also at the thirst of the soule, for want of [Page 174] the water which floweth from the sanctuarie the word of God, of which Amos speaketh, Chap. 8. 11. 13. And of the Amos 8. 11. 13. water of life, of which whosoeuer drinketh, shall neuer more thirst, euen the Spirit of God, of which our Sauiour spea­keth: Ioh. 4. 14. 7. 38. 39. Ioh. 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 foure things principally: first, hee setteth forth the admirable and infinite patience, loue, cle­mencie and bountie of God, who when his spouse the Church of Israel had often and impudently plaied the har­lot, and for her whoredomes was diuorced from him, yet he did not (according to the iust custome of husbands in like cases) take his gifts and rich benefits from her, which he had bestowed on her, but suffered her to inioy them still: and this he implieth, when as hee willeth her to repent, lest he should spoile her, noting thereby, that as yet hee had not done it.

Secondly, in these words he intimateth, that if she would repent, he was readie to forgiue her, and to suffer her still to inioy his benefits; for he had not as yet spoiled and stripped her as he iustly might, and was loath to go about it, and ther­fore he exhorteth her to turne from her sinnes, that he might not be vrged to doe it in his iust displeasure.

Thirdly, he laboureth to worke in her true repentance, by forewarning her of an increase of punishment, namelie, that if that great punishment of diuorce and separation from God would not mooue them to turne from their sinnes, hee was readie to inflict other punishments vpon them, which though they were not so great as the former in their owne nature, yet perhaps they were farre more grie­uous in their opinion and apprehension. For where hee wil­leth her to take away her sinnes lest hee spoiled her, hee im­plieth, that vnlesse she repented, he would not content him­selfe with that punishment of her diuorce, but would most certainely spoile 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 [Page 175] her in minde of her miserable and base estate, wherein she was before hee aduanced her; and by assuring her that if she did not humble herselfe, forsake her sinnes, and turne vn­to him from her idols, he would leaue her as hee found her, depriue her of all his gifts, and ourwhelme her with an vn­supportable load of woe and misery.

And these are the maine things at which the Prophet ai­meth The Do∣ctrines. in these words. The doctrines which from hence are to be obserued are these. First, we may obserue, what is the God denoun­ceth his iudg­ments that we may repent. cause why the Lord denounceth his iudgements against his people; to wit, that they may repent of their sinnes, and that repenting they may escape punishment, which his iustice vr­geth him to inflict vpon them continuing in their sins. So he causeth the diuorce 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 inioyed. So that the end of Gods threatnings is, that we may repent, and of our repentance that wee may escape punish­ment; and the end of one punishment is, that making good vse of it, we may escape an other. Whence we may obserue, that God euen in wrath remembreth mercy; for hee threat­neth that he may not punish, and punisheth that he may not destroy; he punisheth vnwillingly after a sort, and therefore before hand he giueth warning that wee may escape it; and hauing inflicted it, he laboureth to apply it to our senselesse hearts, that by our obstinacy wee doe not vrge his iustice to proceede in punishing. And therefore let vs not by our stub­burnnesse and impenitency make Gods end frustrate, and turne mercy into iustice; but when he threatneth, let vs re­pent that we may escape punishment; or at least let vs turne vnto him when he punisheth, that we doe not moue him to deale more seuerely with vs.

The second thing to be obserued is, that after the Lord God doth not alwaies strip a people of al his benefits after he hath reie­cted them. hath reiected a people, hee doth not alwaies presently vpon the diuorce, withdraw his gifts and benefits from them; but leaueth them with them for a time to bee inioyed, that this his loue, patience, and bounty may moue them to forsake [Page 176] their sinnes, that so they may bee receiued into his former loue and fauour. Whereby, as wee haue occasion to admire and praise the indefatigable patience, and infinite bountie of our gratious God, so may we hereby be admonished, not to iudge of Gods loue and fauour, nor of our owne happi­nesse by outward benefits, whether they be ciuill or spiritu­tuall; as namely, peace, plenty, a flourishing estate, the word, Sacraments, &c. seeing after the diuorce he vouchsafeth to the diuorced such benefits for a time; as appeareth in this place. The like example we haue in Caine, who being bani­shed Gods presence, flourished in the world: and in Saul, who though hee were reiected, yet the Lord suffered him a long time to inioy the Kingdome: and in Ahab, whose destruction was long determined before it was effected.

Thirdly, we may obserue, that because the Church of Is­rael did not repent vpon the hearing of the diuorce procla­med, If one iudge­ment will not reclaime vs, God will send another. therefore the Lord threatneth an other punishment, namely, that he would strip and spoile them of all his gifts. So that although in his loue and patience he doth not pre­sently after he had diuorced them, depriue them of his be­nefits, but giueth them a time to make vse of his former pu­nishment; yet his iustice will not euer suffer him to winke at their sinnes; but if his first iudgement will not reclaime them, he will goe forward to a second, which vsually is more grieuous then the first. Notwithstanding in this he first de­nounceth the diuorce, which is the greater punishment, and after the withdrawing of his gifts, which is the lesse; for se­paration from God is infinitely a more heauy iudgement then to be depriued of all other happinesse. And this hee doth, because howsoeuer these things are in their owne na­ture, yet to worldly men and prophane hypocrites, the losse of God is more lightly esteemed then the losse of his gifts; for so they may inioy their worldly glory, riches, and delights, they can bee content to liue depriued of Gods fa­uour, and to be diuorced from him. And therefore the Lord fitteth his speech to them, shewing that if this heauy iudge­ment of separation from himselfe, would not touch them [Page 177] with any sense of their misery, hee had an other iudgement in store for them, which hee knew they would feelingly ap­prehend; to wit, the withdrawing of his gifts and bene­fites from them, which they farre better loued then him­selfe.

Fourthly, we may obserue, that the abuse of Gods graces The abuse of Gods gifts moueth him to strip vs of them. and benefits, doth moue him iustly to spoile and strip vs of them; as appeareth here in the example of the Israelites: for therefore the Lord suffered them to inioy still his gifts, which with a liberall hand hee had bestowed vpon them, that his mercy and bounty might leade them to repentance, and might mooue them with all earnestnesse to seeke reconcilia­tion with him, who had been so good and gratious a God vnto them: but when as contrariwise, they the rather for­sooke the Lord, & impudently committed spirituall whore­dome with their idols, abusing Gods benefits as meanes to harten them in their sinne, and spending their wealth vpon their false gods, the Lord threatneth that if they would not speedily repent of these sinnes, he would strippe them of his gifts rather then they should be thus abused. If therefore we would haue Gods benefits continued vnto vs, let vs take heede that wee doe not abuse them to pride, wantonnesse, forgetfulnesse of God, insulting ouer our brethren, or by mispending them vpon any euill vses to further vs in any sinne; nay, not onely this, but also let vs be carefull to im­ploy them well, to Gods glory, the good of our brethren, and for our owne furtherance in all vertue and godlinesse; for though we doe not abuse them, yet if with the vnprofi­table seruant we hide them in a napkin, and do not vse them, the Lord will take his talent from vs, and not onely strip vs of his gifts, but also cast vs into vtter darkenesse, where shall bee weeping and gnashing of teeth; as appeareth, Matth. 25. 30. Matth. 25. 30. God putteth vs in minde of our naturall basenesse to humble vs.

Fiftly, wee may obserue, that in the Lords threatning, whereby hee indeauoureth to bring the Church of Israel to repentance, he putteth them in minde of their former base­nesse, miserie, and nakednesse, not onely to worke in their [Page 178] hearts a true loue and reuerent respect towards him, who from such a contemptible condition had aduanced them to such high dignitie, but also to beate downe their pride, with which in respect of their present prosperitie they were puf­fed vp, and to humble them with the remembrance of their owne naturall vilenesse. As if a Prince hauing taken to wife a meane seruant, and (perceiuing her to waxe proud and in­solent towards him, and to neglect him who had aduanced her, setting her loue vpon others) should after this manner say vnto her: There is no reason why thou shouldest bee so proud & insolent; for howsoeuer I haue now aduanced thee, thou wast when I found thee poore, base and beggarly; es­pecially considering that I who haue raised thee vp, haue po­wer in my hand to pull thee downe, and to place thee in as base condition as thou wast in former times, if thy prefer­ments puffe thee vp in pride, and moue thee in thy insolency to neglect and despise me, who haue been the only cause of thine aduancement. And hereby it may appeare how easily by Gods grace and bountie we are made insolent, wanton, and forgetfull of God; how odious a vice this is in Gods sight, in that he vseth such meanes to draw vs from it; and that there is no better course to bring vs to repentance, then by beating downe this our pride, by calling to minde what we were before the Lord called vs and aduanced vs, namely, base, poore and miserable, destitute of all good, and reple­nished with all euill.

Lastlie, we may obserue the manifold miseries and cala­mities, The miseries that God brin­geth on those who forsake his true wor­ship. which the Lord bringeth vpon those, who forsake his pure worship and seruice, and giue themselues ouer to commit idolatrie; for hee not onely diuorceth them from himselfe, but also vnlesse they repent, he strippeth them of all his gifts and benefits, which he had bestowed vpon them; he taketh from them the light of their vnderstanding, and suffereth them to be deluded and infatuated in their owne 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 walke in darkenesse, and in the shadow of death; he [Page 179] strippeth them of al his gifts both of bodie and mind, & lea­ueth them in their naturall nakednesse, defiled with sin, vglie and deformed; he taketh from them the name of his ser­uants, children and spouse, and leaueth them as hee found them, the slaues of Satan, the children of wrath, and heires of perdition. He maketh them like a desert wildernesse, bar­ren of all grace and goodnesse, and inhabited with their owne lusts, corruptions and passions, which like wild beasts torment and euen rent them in peeces; yea, he maketh whole cities and countries of idolaters waste and desolate, expo­sing them to the common spoile of their conquering ene­mies, as our Sauiour threatneth the Iewes, Matth. 23. 38. In a word, he depriueth their soules of all true ioy and sound Matth. 23. 38. comfort, and letteth them perish in the extremitie of their want. So that the end of idolaters, who hauing knowne God, and do renounce his pure worship and seruice, is worse then their beginning, For better had it been for them not to haue knowne the way of righteousnesse, then after they haue knowne it to turne 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 wil haue no pity vpon her children; Vers. 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 threatned, & secondly, the punishment it selfe.

The persons against whom this punishment is denoun­ced, are the children of the adulterous mother; And I will haue no pitie vpon her children. Whereas he saith, And I will, &c. by this connexion he signifieth, that vnlesse his adulte­rous spouse whom hee had diuorced, would take away her fornications and adulteries by true repentance, he would not content himselfe with her diuorce and spoile, but hee would goe forward in his course of iust vengeance, to inflict the like [Page 180] punishments vpon her children.

Where as by mother, we are to vnderstand in generall the whole Synagogue & Church of Israel, especially their magi­strates, superiors & goueruours, both ecclesiastical and ciuil; so by the children we are to vnderstand the particular mem­bers of this Church, especially subiects and inferiours. For the Lord contenteth not himselfe with a generall denunciation of his heauy iudgements against the whole Church; but he descendeth to particulars, and specially applieth his threat­nings to euery particular member of this body, that so hee may bring the mother and the children, the whole body and the seuerall parts, superiours and inferiours vnto true repen­tance. Superiours when as they consider, that not onely they themselues shall haue the greatest measure of punishment in­flicted on them, because by their authority and example they haue bin the ringleaders vnto al wickednes; but also that the poore people committed to their charge (whom they ought as tenderly to loue as the kinde mother her deare children) shal through their bad example and ill gouernment, fall into the like sins, & so be made obnoxious to the like punishmēts. So likewise inferiours may be drawne to repentance, when as they consider that their following of the example of their superiours, and obeying their authority in euil, will not priui­ledge them frō Gods iudgements; but being partakers with thē in sin, they shall also be partakers of their punishments.

And so much for the persons. The punishment it selfe is, that the Lord will haue no mercy or pittie vpon them; not that the Lord will vtterly and absolutely exclude them from mercy, but onely on this condition, if they perseuered in their sinnes without repentance: neither doth hee debarre them of all mercy in regard of their eternall saluation, but in respect of their temporary reiection, from being his peo­ple and children; as may appeare by the latter part of the chapter. The meaning therefore of these words is this, that as he had denied to haue pitie vpon the mother, and had di­uorced her, stripped her, and made her like a wildernesse, &c. so neither would he haue any compassion of the children to [Page 181] to spare them; but would bring vpon them the same punish­ments which he had denounced against their mother.

And this is the punishment here denounced. The cause moouing the Lord to inflict it is expressed in these wordes; For they bee the children of fornications. In which words is contained a twofold cause of the childrens punishment: the first, because they are the children of fornications; that is, the issue of an adulterous mother: or more plainely thus; because they are members of an idolatrous Church, who by their gouernours ciuill and ecclesiasticall are nuzled and nursed, brought vp and instructed in idolatry and a false religion.

The first cause therefore why the Lord reiecteth the chil­dren, is in the mother; that is, in the whole Church, especial­ly their gouernours and rulers, both ecclesiasticall and ciuill; because by the former they were taught not a true, but a false and idolatrous religion; and by the other were not re­strained from idolatry and false worship, and vrged to wor­ship the true God after a true manner, but rather by their ex­ample inticed, and by their authority forced to forsake the true God and follow idols.

But here it may be demanded, whether the sinne of the How God punisheth the sinnes of go­uernours in the people. gouernours is a iust cause to mooue the Lord to punish the subiects. To which I answer, that there are two sorts of pu­nishments: the first corporall and temporall: the second, spi­rituall and eternall. In respect of temporall punishments, it is iust with God to punish the sinnes of parents in children, and of gouernours in the subiects; because in respect of the whole body, they are parts and members belonging vnto them as the chiefe and principall; and therefore whilest the children and subiects suffer punishment, the parents and go­uernours are punished in them. 2. Sam. 12. 14. 24. 12. 17. 2. Sam. 12. 14. & 24. 12. 17.

But in respect of spirituall and eternall punishments, the Lord doth not inflict them vpon the children and subiects for the sinnes of the parents and gouernours positiuely, vnlesse they likewise partake with them in their sinnes, and follow their wicked example; howsoeuer hee may iustly for Ezech. 18. [Page 182] their sins, lay vpon them priuatiue punishments, by withhol­ding from them his grace, and the gifts of his holy spirit, which he is not bound to giue; of which they being depri­ued, runne into sinne, and so make themselues obnoxious to positiue punishments. Now these children of which the Pro­phet speaketh, were not onely borne of an idolatrous mo­ther, but also they themselues liued and continued in that idolatry in which they were bred and instructed.

And this is the more principall cause why these children are punished, because they liked and approued, imbraced and liued in the idolatry of their mother; for not simply to haue been the children and members of an idolatrous Church, nor to haue been brought vp and instructed in her idolatries, is a cause which moueth the Lord to reiect any; if afterwards they hate and forsake the idolatry of their mo­ther, and loue and imbrace the pure and sincere worship of God. The which was the state of many of Gods children in the common apostasie of the Israelites; and is the state of many who haue come out of the spirituall Babylon, be­ing begotten vnto God by the immortall seede of his word.

But these of whom the Prophet speaketh, had not onely in times past been, but presently were the children of for­nications; they were not onely brought vp in idolatry, but still they liked and liued in it: and this he implieth when as he faith; not that they had been, but presently were the chil­dren of fornication.

And this is the meaning of these words. The doctrines to be obserued out of them are these. First wee may note, that That particu­lar applica­tion is neces­sary in the mi­nistery of the word. the Lord contenteth not himselfe with a generall denuncia­tion of his iudgements against the whole Church of Israel; but also applieth them specially to the particular members thereof. The which example is to be imitated of Gods Mini­sters, especially considering that such is the selfeloue, pride, hypocrisie, and security of men, that they will make no ap­plication of generall reprehensions and threatnings vnto themselues, so long as they can shift them off, and apply [Page 183] them vnto others. An example hereof we haue in the secure Israelites, Esa. 28. 15. and in the Priests and Pharisies: Matth. Esa. 28. 15. Matth. 21. 41. 21. 41. yea Dauid himselfe made no vse of the generall para­ble for his humiliation till it was particularly applied, 2. Sam. 12. 7. And therefore because that which is spoken to all, is 2. Sam. 12. 7. spoken to none; it hath been the custome of all Gods true Prophets and Ambassadours, to make particular application of their general doctrines, to the special vse of their own hea­rers: so Nathan to Dauid, 2. Sam. 12. 7. Peter to the Iewes, 2. Sam. 12. 7. Acts 2. 23. Act. 2. 23. all the Prophets to their seueral peoples, to whom they were sent. And this duty is to be performed of all faith­full Ministers, for they are Gods stewards, and therefore they are not to suffer euery one to rush into the storehouse of Gods word, and to take what pleaseth them; but they must giue euery man his owne portion in season; as it is, Luke 12. 42. Luke 12. 42. They are the Churches Surgeons to cure their spirituall wounds and sores of sinne; and therefore they must not one­ly make good plaisters, but also they must apply them to their sores and wounds, for otherwise many are so senselesse that they feele no paine, and therefore desire no helpe; many so wayward and impatient, that they will rather let their spirituall wounds putrifie through securitie and presump­tion, then abide the cure, fearing the plaister more then the wound.

Secondly, wee may obserue, that the idolatry and other grieuous sinnes of the whole Church, especially of the go­uernours God puni­sheth the sins of gouernours in the people. both ecclesiasticall and ciuill, being not repented of, do moue the Lord, not onely to punish the whole body, but also the particular members; that is, subiects and inferi­ours, if not with spirituall, (as when they are not partakers with them in their sinnes) yet at least with temporall punish­ments; because being one body, the sinne of superiours is not onely punished when the punishment is inflicted on themselues, but also vpon the inferiours, as being parts of them, and members of the whole body. But besides corpo­rall afflictions, they make them also obnoxious vnto Gods wrath and eternall punishments, when as by their false do­ctrine, [Page 184] authoritie and euill example, they mooue and allure them, to imbrace their idolatrie and other sinnes. An exam­ple wherof we haue in the papacie, where because the whole Church is idolatrous, especially their Magistrates and Clear­gie, therefore priuate men being by their false doctrine, au­thoritie and example nuzled and instructed in idolatrie, are together with them diuorced from God, and ouerwhelmed in the common destruction. So that the first and more re­mote cause of this their punishment, is in the whole Church and gouernours thereof, the next and immediate cause is the idolatrie of euery particular man, which himselfe committed being seduced by the false doctrine and euill example of their adulterous mother. The consideration whereof should make superiours most carefull to acquaint themselues with Gods truth, and to imbrace and professe his true religion, to forsake and detest all manner of false worship and idolatrie, and to auoid all other grieuous and open sinnes; or if they haue fallen into them speedily to repent of them; seeing hereby they do not only draw vpon themselues the heauiest measure of punishment (for the mighty shal be mightily tor­mented) but also by their sins not repented of, do make their VVisd. 6 7. subiects and inferiours which they should loue as their chil­dren and parts of their owne bodie, guiltie of their sinnes, and obnoxious to their punishments: 2. Sam. 24. 17. 2. Sam 24. 17. That it is not sufficient to conforme our religion to the religion of superiours.

Thirdly, subiects, inferiors, & priuate men may here learne, that in respect of their religion it is not sufficient to conforme themselues to the religion of their gouernours, nor in respect of their faith, to beleeue as the Church beleeueth, nor in re­spect of their manners to liue according to the example of their superiours, but euery one ought to informe himselfe of Gods true religion, and to be assured out of Gods word, that he worshippeth the true God after his reuealed will; and to leade his life not according to the example of others, but ac­cording to Gods precepts, with which he is throughly to be acquainted; for it will not excuse vs to say, that we haue bin seduced by false teachers, mislead by ill gouernours, allured by the wicked example of superiours, seeing euery man is to [Page 185] liue by their owne faith, to bee directed by his owne know­ledge, and to be approoued or condemned by his owne life and actions. And therfore the only priuiledge which he shall haue by the false religion, idolatrie and wicked examples of his superiors, is, that hauing sinned with them for company, they shall haue their company also in suffering punishment.

Lastly, we may here obserue, that the Lord will not reiect That former idolatrie re­pented of, doth not cause God to reiect vs. vs because we haue bin the children of an adulterous mother in time past, so that we hate and forsake her fornications, and leauing her as an adulterous harlot, do cleaue vnto our hea­uenly father; for it is not said here that the Lord would ex­clude them from his mercie because they had been, but also presently were the children of fornications, that is, not onelie borne of an adulterous harlot, but also approouing and following her spirituall whoredomes. The considera­tion whereof serueth for the comfort of those, who hauing been borne and brought vp in poperie and idolatrie are con­uerted vnto the truth; for howsoeuer if they had continued with thir mother the great whore of Babylon, and commit­ted Apoc. 18. 4. with her spirituall whoredome, they should haue been forsaken, and so perished together with her; yet being now come out from Babylon, they shall not be partakers with her in her sinnes and punishments, but being regenerate and borne anew vnto their heauenly father, by the immortall seede of his word and Gospell, they shall be exempted from her plagues, admitted as legitimate, and made capable of that heauenly inheritance which God rescrueth in store for all his children.

ANd so much concerning the diuorce between the Lord and the Church of Israel. In the next place is the cause thereof expressed, to wit, the sinne of the people; especiallie their idolatrie and vnthankfulnnsse; and afterwards the pu­nishments due vnto their sinnes are threatned. The first is contained in these words: Vers. 5. For their mother hath Vers. 5 plaied the harlot; she that conceiued them hath done shamefully: for she said, I will goe after my louers, that giue me my bread and [Page 186] my water, my wooll and my flaxe, mine oyle and my drinke. In which words are contained, first their idolatrie and spirituall Exposition. whoredomes, and secondly their ingratitude. Their idola­trie is first plainely expressed, and afterwards aggrauated. It is expressed in these words: For their mother hath plaied the harlot. Where still he continueth the allegorie, of marriage, adulterie and diuorce; shewing and proouing that there was iust cause why the mother was diuorced, and the children re­iected, because the mother had plaied the harlot, and so her children were an adulterous issue. Neither had she only be­fore or after committed whoredome, but euen in the gene­ration of these her children shee had conceiued them of the seede of fornication; for otherwise howsoeuer shee was a harlot, yet her children should haue been legitimate, and therefore vnlawfully disinherited: but they were not one­lie borne of an harlot, but also in adulterie, and therefore they were the children of fornication.

Now as they are rightly called bastards, which are not be­gotten of the lawfull husband, but of the seed of a stranger: so the Lord in respect of the spirituall generation, accoun­teth them bastards which hee hath not begotten by the im­mortall seede of his word, made powerfull by the inward 1. Pet. 1. 23. opperation of his Spirit. And therefore those who are be­gotten vnto the Church by false doctrines and lying spirits, and according to their birth are so brought vp, they are to be accounted the children of fornications.

But such was the birth and bringing vp of these children, for their mother the Church of Israel, vnder the reigne of Ie­roboam, the sonne of Nebat, committed spiritual whoredom, when as forsaking the Lord, shee worshipped the golden calues in Dan and Bethel; & whilest she plaied the harlot, the posteritie which came of her were borne vnto the idols, when as being brought vp in ignorance destitute of y^e knowledge of God and his religion, they were instructed in false doctrine and idolatrie, and so became as grosse idolaters as their pre­decessors. And therefore being in adulterous issue of an a­dulterous mother, both she and they were iustly reiected.

And this was the first and chiefe sinne for which the mo­ther was diuorced, and the children disinherited; namely, be­cause she plaied the harlot, and the children were begotten in her adultery. Now this their sinne is aggrauated; first by her shamelesse filthinesse therein shewed: and secondly, by her impudent and obstinate resolution to commit it. The first is expressed in these words; she that conceiued them hath done shamefully. The Hebrew text hath it; Shee that conceiued them is affected or confounded with shame: whereby is not meant, that she was shamefast or ashamed of her sinnes; for this agreeth not to the disposition of an harlot, especially to such a shamelesse harlot as this, whose fornications were in her face, and her adulteries betweene her breasts, and who impudently professed that shee would goe after her louers, but that she had committed such shamefull actions, and had liued so filthily and infamously, that shee had exposed her selfe to all shame and reproch. The meaning therefore of these words is this, that shee had not fallen into her sinnes of infirmity, or after shee was fallen, carried her selfe after any moderate manner, but that she often committed these sins, and defiled her selfe with so many kindes of idolatry and superstition, that shee was growne infamous, and iustly re­proched of all who heard of or saw her abominable fil­thinesse.

Now this hee proueth, and with all further aggrauateth the greatnesse of her sinne, by giuing a particular instance of her wickednesse, in these wordes; for she said, I will goe after my louers, &c. Whereas he saith that she thus said; he impli­eth that shee did not follow her louers and forsake the Lord through infirmitie, ignorance, or as one ouertaken at vna­wares; but aduisedly, wilfully, vpon a deliberate and setled resolution shee determined to doe it; and not onely so, but in an impudent manner she professed, that renouncing God her lawfull husband, she would follow her louers.

Where by her louers, we are to vnderstand her idols and false gods, which are compared fitly vnto louers: for as lo­uers, that is adulterers, allure & intice mens wiues, to with­draw [Page 188] their hearts from their lawfull husbands, and to fixe it vpon them; to breake their coniugall faith, and to commit whoredome by offering vnto them gifts and pleasures. So the spouse of God is allured and inticed by idols, to forsake the Lord, and to set her heart vpon them, and to violate her mariage saith by leauing his pure worship and seruice, and prostituting her selfe to commit spirituall whoredome with them, when as they seeme to offer vnto her as a reward, some profit or delight.

And this also appeareth in the reason which she yeeldeth of her apostasie, in the wordes following: that giue mee my bread and my water, my wooll and my flaxe, mine oyle and my drinke. In which words is also contained the exceeding great vnthankfulnesse of the people in ascribing all the benefits which they inioyed vnto their idols and false gods, where­as the Lord alone was the author and fountaine of them. The which their sinne was so much the more vnexcusable, be­cause in the Law the Lord had promised all these gifts vnto them, to the end that they should expect them from him a­lone, & hauing receiued them, they should ascribe the whole praise vnto him onely of his owne gifts: Leuit. 26. 4, 5. Deut. Leuit. 26. 4, 5. Deut. 28. 2, 3. 28. 2, 3, 4, 5, &c.

Now vnder these particulars here named, hee vnderstan­deth all kind of benefits necessarie either for their sustenance and preseruation, or for their pleasure and delight. For by bread and water in the Scriptures is vsually signified all kind of meate and drinke, food and sustenance, as appeareth, Exo. 34. 28. Deut. 23. 4. 1. King. 13. 17. Esa. 3. 1. By wooll and Exod. 34. 28. Deut. 23. 4. 1. King. 13. 17. Esa. 3. 1. flaxe is vnderstood all kind of clothing, apparrell, and furni­ture made of them. By oyle and drinke is vnderstood all their pleasures and delicacies; for oyle in those hot countries was vsed for pleasure, ornament, smell, agilitie and strength: and by drinke is meant not ordinarie drinke, for that hee comprehendeth vnder the name of water, but their drinkes which were most costly and delicate: and further the word here vsed is of the plurall number, and deriued from such a roote, as signifieth to drinke abundantlie, whereby is vnder­stood [Page 189] their plentie of such delicacies.

And so much for the meaning of these words. The instru­ctions Sinne the cause of all punishment. which hence arise are these. First, wee may obserue what was the cause of all those punishments before denoun­ced both against the Church of Israel & her children, name­lie their sinnes, especially their idolatrie and vnthankfulnes. For because the mother plaied the harlot, and her children were begotten in her adulteries; and not onely so, but also liked and approoued, imbraced and followed the whore­domes of their mother, therefore ioyning in sin, they were ioyned in punishment. And indeede the sinne of man is the cause of al the miseries and euils which he suffereth, for God who is the chiefe goodnesse, taketh his delight in doing good, and in multiplying his benefits vpon his creatures, ac­cording to that, Psalm. 145. 9. The Lord is good to all, and Psal. 145. 9. his mercies are ouer all his workes; and that of Micah, Chap. 7. vers. 18. He retaineth not his wrath for euer, because mercie Mich 7. 18. pleaseth him. Neither doth he punish but when mens sinnes vrge his iustice, and draw vpon themselues his iudgements. Whence we learne, when we are punished, not to murmure against God, nor to looke to inferiour meanes, but rather to examine our owne consciences, and to search out our sins Psalm. 51. 4. which are the cause thereof, that so we may cleare God and accuse our selues. And likewise if we would haue the punish­ment remoued, we must not vse euill meanes, for the euill of sinne will not remooue the euill of punishment; nay rather it will redouble it, as being the chiefe cause thereof: but if we would haue our punishment taken away, let vs first take a­way our sinnes by vnfained repentance, for if the cause bee remoued, the effect will cease.

Secondly, we here learne, that the Church doth onely so The Church remaineth the spouse of Christ onely so long as she keepeth her mariage faith. long remaine the spouse of God as she keepeth her mariage faith, louing and obeying, worshipping and seruing him a­loue: but if she plaieth y^e 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 ma­ner, & not after the prescript rule of his word, this causeth the [Page 190] Lord to diuorce her from him, and to strip her of al 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 vn­to him, and worshipped him according to his word, vnlesse she perseuere in her faithfulnesse, loue, and sincere and pure obedience; for this was the estate of the Israelites who were diuorced for their apostasie. So that the Church of Rome doth in vaine pretend her long continuance and succession of Bishops, to prooue her selfe to be the spouse of Christ: see­ing they haue made an apostasie, breaking their faith, forsa­king Gods pure worship, and imbracing their owne will-worshippes and inuentions, worshipping in stead of the true God, their breaden god, Saints, Angels, crosses, crucifixes and images. And therefore hauing plaied the harlots, the mother together with the children, they were long agoe diuorced from God, and stripped of his spirituall benefits.

Thirdly, we may obserue, that after men haue forsaken the No modera­tion in idola­trie and wil-worship. Lord and his pure worship, and giuen themselues ouer to commit idolatrie, they can containe themselues in no mode­ratiō, but behaue themselues most shamefully, infinitly mul­tiplying their superstitions, and kindes of idolatrie, accor­ding to the varietie of euery mans inuention. An example wherof we haue 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 vnto them, offering vnto them incense and oblations, con­secrating vnto them Churches, going on pilgrimage, ascri­bing vnto them power to doe miracles and forgiue sins. The consideration whereof should make vs most carefully to auoid all wil-worship, and to restraine our selues vnto that worship which God hath reuealed in his word.

Fourthly, wee may obserue the impudencie of idolaters, The impu­dencie of ido­laters. and their resolued obstinacie in their sinnes: for they do not only fall of ignorance and infirmitie, nor content themselues with their idolatries in secret committed, but like shamelesse harlots they make a trade and open profession of their sins, [Page 191] not sticking openly to say that they will follow their louers. An example whereof we haue in this place, as also in the Pa­pists, who not only in secret, but also in their Churches, mar­ket places and open processions beare about their Idols, and make open profession of their idolatrie and apostasie.

Fiftly, wee may here obserue the palpable ignorance and The ignorāce and vnthank­fulnes of ido­laters. wilfull blindnesse, the grosse ingratitude, and carnall world­linesse of idolaters; their ignorant blindnesse, in ascribing their prosperitie and plentie vnto their sinne of worshipping Idols, which is the cause of their miserie, pouertie and naked­nesse; their vnthankfulnesse, in attributing the praise of all those benefits which they enioy, through the free mercie and bountie of God, vnto their louers, that is, their Idols and false gods, which are no causes of their blessings, but of their punishments; their carnall worldlinesse, in that they make choice of their religion, not for the loue of God and of his truth, but for worldly benefits, pleasures and preferments. So the idolaters heere in their ignorance and vnthankfulnesse ascribe their riches and pleasures to their louers, professing that therefore they will follow them, because they were be­nefited by them. Thus they ascribed their deliuerance out of Egypt to the golden Calfe, Exod. 32. 4. and to their Calues in Dan and Bethel, 1. King. 12. 28. Thus the men of Iudah im­pudently Exod. 32. 4. 1. King. 12. 28. and stubbornely refused to heare the word of the Lord, by the mouth of Ieremie, and stifly affirmed that they would doe sacrifice to the Queene of Heauen, because whi­lest they committed this idolatrie, they had plentie of vi­ctuals, and were well and felt none euill, &c. Iere. 44. 17. 18. Iere. 44. 17. 18. 19. And thus many in these daies, through their grosse igno­rance and vnthankfulnesse, approue and iustifie, like and liue in the idolatrous religion of the Papists, because whilest they worshipped the Queene of Heauen, the Virgin Mary, and their Saints and Images, they had plentie of victuals, and all things good cheape. But as the Apostle saith of such, Their end is damnation, whose god is their bellie, and whose glorie is to Phil. 3. 19. their shame, which minde earthly things, Philip. 3. 19. Thus also doe they offend, who ascribe the benefits which they enioy, [Page 192] not to the free mercie and bountie of God, but to their owne wits, industrie and labour, sacrificing to their owne nets, and burning incense vnto their yearne, because by them their portion is fat, and their meate plenteous, as the Prophet Habacuc speaketh, Hab. 1. 16. But most grieuously of all in Hab. 1. 16. this respect doe the Papists offend, who rob and spoile the Lord of the praise of his gifts, by ascribing almost euery par­ticular benefit which they enioy, to some Saint or Idoll, as the peculiar patrone, author, and preseruer thereof, vnto whom they pray and goe on pilgrimage, when they stand in need of any of these benefits, and vnto whom they offer ob­lations and praises when they abound with them.

Lastly, as it is the nature and disposition of idolaters, out Idolaters ap­proue their re­ligion by their prosperitie. of their religion to seeke their gaine and profit, and accor­dingly to esteeme that religion best and truest, whereby they may reape vnto themselues the greatest haruest of worldly benefit; so if they be put to the proouing and iustifying of their religion, the maine argument which they commonly vse for this purpose, is their worldly prosperitie, and abun­dance of pleasures, riches and preferments, thinking them­selues most approoued of God, and their religion most true when they most abound in these worldly things. This wee see in this place, in the example of the Iewes in the time of Ieremie, Iere. 44. 17. 18. And in the Papists at this day, who Iere. 44. 17. approue their religion, by the outward pompe and prospe­ritie of their Church, especially of their Pope, Cardinals and Bishops.

ANd so much concerning the peoples sinne of Idolatrie, and the first branch of their vnthankfulnes, in ascribing their benefits to their Idols. In the next place he denounceth threatnings against them for their sinnes in these words: Vers. 6. Therefore behold I will stop thy way with thornes, and Vers 6 7. make a hedge, that she shall not finde her paths. Or thus: There­fore behold I will hedge thy way with thornes, and will make a wall, &c. Vers. 7. Though she follow after her louers, yet shall she not come at them; though she seeke them, yet shall she not finde [Page 193] them. Then shall she say; I will go and returne to my first husband, for at that time was I better then now. Or thus, And she shall fol­low her louers, and shall not come at them, and she shal seek them, and shall not find them, &c.

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 qualitie thereof. The parties are those amongst the idolatrous Israe­lites, who (though they were not yet called) belonged to Gods election: for though the Prophets speech be directed to all those idolatrous Israelites, who said, I will go after my louers: yet it is to be vnderstood Synecdochically, of those alone amongst them, whom it was Gods purpose to con­uert & saue. For not only the reprobate, but also the elect fall into this sin of idolatrie, sometimes of ignorance, and some­times of infirmity, being either drawne with feare, or allured by profit, pleasure or prefermēt: & such were these vnto whō the Prophet speaketh, who said y^t they would go after their louers, telling them, that the Lord would crosse them in their resolution, and stay them in the middest of their course.

And that it is to be vnderstood of the elect onely, it may appeare, first, because the Lord doth not lay thornes in the way of the reprobate, to discourage and hinder them from their idolatrie, and other wickednesse, but leaueth them to their owne wils and lustes, to run on without impediment in the broad way, which leadeth to destruction; but he crosseth those in their wicked designes, who belong to his election, and either first or last he hindereth thē in their wicked waies, 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, hauing come to a sense and feeling of their miserie, returne vnto the Lord by true repentance; which cannot bee vnder­stood of the reprobate idolaters, but only of the elect.

And so much for the persons. In the punishment it selfe is expressed, first the cause thereof, secondly the qualitie of the [Page 194] punishment, thirdly, the end why it is inflicted. The cause in these words, Therfore behold: which haue relation to the for­mer verse, and point out the sin, which was the cause of this punishment; as though he should say, Because you haue bin so obstinate & impudent in your idolatries, as that you haue not stucke to say openly, that you would still go after your louers, therefore you shall not haue your wils, nor be able to performe your wicked purposes; for I will lay thornes in your way, and so hinder you, that you shall not go forward in your course.

The qualitie of the punishment is expressed in these words: I will hedge thy way with thornes, and make a wall; (for so the originall text readeth.) Where he continueth the allego­rie, shewing, that if they like harlots, wander abroad, and run after their louers; he will keepe a more straite watch ouer them, and restraine them, will they nill they, from gadding abroad: or else (which I rather think) he alludeth to the cu­stome of husbandmen, who when their beasts will not keep in their owne pasture, do make strong their fence, and hedge them in; and if this wil not containe them, they make walles of mud or stone, to make them sure for leaping ouer. So the Lord threatneth, that if they will not bee contained in his Church, but wil leap ouer vnto their Idols and false gods, he will prouide a hedge, and a wall to keep them in.

Now this hedge of thornes and strong wall, of which he speaketh, are crosses and afflictions, as the diseases of the bo­die, sorrow of mind, warre, famine, pouertie and such like, which are compared to thornes: for as when thornes lie in our way, they prick, molest and grieue vs, keeping vs from going forward, vnlesse it be with great paine and difficultie: so in the way of our pilgrimage, these thornes of afflictions vex and trouble vs, by tormenting the bodie, and wounding the minde. And in this sense is the word taken, Ios. 23. 13. where the Lord threatneth, that the cursed nations, whom Josh. 23. 13. the Israelites had not cast out, should be as whippes on their sides, and thornes in their eyes, that is, causes of their great affliction and molestation. So Ezech. 28. 24. The Lord pro­miseth, Ezech. 28. 24. [Page 195] that the Zidonites should be no more a pricking thorne to the house of Israel. Whereas therefore the Lord threatneth, that he would stop their way with thornes, and with a wall, the meaning is, that he would keepe them from following their Idols, by afflictions; and if lesser afflictions would not containe them, he would inflict vpon them such grieuous calamities, as like a strong wall should keep them in and hinder them from following their false gods. By which, as he vnderstandeth in generall, all the afflictions and miseries which he sent amongst them; so especially, their siege and captiuitie by the Assyrians: for when they were besieged by them, and when being vanquished, they were led away captiue; 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 calues in Dan and Bethel.

The end why the Lord thus dealeth wirh them, is expres­sed in these words, That she should not find her pathes: wherby is meant, that the Lord would therefore hedge and wall them in with afflictions, that they should not go forward in their ordinarie course of committing idolatrie: the which is called her pathes, because, as by often going in the same way, a path is made by the continuall treading of mens feet; so shee so vsually and commonly frequented her Idols, that her idolatries seemed as her path and common way, wherin 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 ob­serue, that howsoeuer the Lord doth often suffer the wicked and reprobate to goe forward in their sinnes, without any check and controlement, and to haue a prosperous course, and wished successe in their wicked designes, without any let or hinderance; yet he dealeth not thus with those that be­long vnto his election: but if they, through the corruption of the flesh, either of ignorance, or of infirmitie, resolue to prosecute wicked courses, though he may suffer them for a time, yet in the end he will lay in their way the thornes of crosses and afflictions, to hinder them from atchieuing their [Page 196] wicked ends; that so being stayed, they may returne backe againe vnto him by true repentance. So he suffered the Gen­tiles to go forward without stop, in their idolatries: but when the Israelites forsooke him, and followed idols, he laid con­tinually thornes of affliction in their way, to cause them to desist in their course, and to returne vnto him, as appeareth in the historie of the Iudges, and the Kings: the like examples we haue in Ionas, in Dauid, 2. Sam. 11. 12. in reprobate Ie­roboam, 2. Sam. 11. & 12. and elect Manasses, in the Scribes and Pharisies, and the Apostle Paul, Act. 9. in the rich Glutton, & the prodigall Act. 9. Luk. 15. & 16. sonne, Luk. 15. & 16. Whereby it appeareth, that the Lord will not suffer those which belong vnto him, to be so euill as they would be: but when they resolue to go forward in sin, he layeth in their way a hedge of thornie afflictions, either trouble of mind, or sicknes, or losse in their state, that so they may not go on in the pathes of sinne, but returne againe by true repentance. Whence wee may gather a notable signe, whether we belong to Gods election, or be in the number of the reprobate; for if wee go forward in our wicked courses, without stop or hinderance, with ease and prosperitie, it is a signe that wee belong not to God, for then he would not suffer vs to go on in the way of perdition: but if we no soo­ner resolue vpon some wicked designe, but straight we are either crossed in it, or afterward afflicted, that we cannot pro­ceed in it as we purposed, surely it is a signe that the Lord hath a care of vs, in that he holdeth vs backe from running headlong to euerlasting destruction.

Secondly, because, though the Lord lay these thornes in our way, yet through our negligence and securitie, though We do not ac­knowledge Gods hand in our afflictions. we see the hedge, and feele the prickes of affliction, pearcing our soules and bodies, we oftentimes neither consider who hath set this hedge in our way, nor for what cause, but are readie to ascribe our afflictions to chance and fortune, to our owne want of prouidence, to the malice of our enemies, or some secondarie cause; therefore the Lord willeth them to behold, and to consider, that he it was that set this hedge in their way, and for this cause, in that they had resolued to go [Page 197] forward in their sinnes, that knowing the meritorious cause of their punishment to be their sinnes, they might labour to take them away by true repentance; and knowing the Lord to be the author of them, they might humble themselues vn­der his hand, and implore mercie and forgiuenesse.

Thirdly, we may here learne, that it is impossible for Gods elect to perish, for he will not suffer them to goe on in sin to their perdition; yea though they will desire and resolue to liue in wickednesse, the Lord will finde meanes to pull them out of it: for his will is aboue their wils, his eternall purpose and decree, which is vnchangeable, causeth a change in their wicked designes and vnlawfull purposes, so that they shall not atchieue them according to their setled resolutions: as we may see in the example of Ionas, Dauid, Paul, and many others. So that Gods elect may certainly be assured, that see­ing their sinnes are insufficient, therefore nothing else is effe­ctuall to separate them from the loue of God in Christ Iesus. Rom. 8. 38. 39.

Fourthly, here we learne most carefully to take heed, that We must not leape ouer the hedge of affli­ctions. we doe not when the Lord setteth this hedge in our way to restraine vs from sinne, leap ouer it: for if the fence bee not strong enough hee will make it stronger, and in stead of an hedge he will set a wall to restraine vs, that is, if lighter affli­ctions will not withhold and stay vs from going forward in the course of sinne, he will inflict those which are heauier and more intolerable.

Lastly, wee may here obserue the great benefit which our afflictions cause vnto vs, for they serue for sharpe thornie Afflictions re­strain vs from sinne. hedges & strong walles to containe vs in the waies of Gods commandements, and to keep vs from leaping ouer into the pleasant pastures of sinne and wickednesse, where we should but bee fatted to the slaughter; the Lord laieth in our way these thornie afflictions, not to kill vs, but to prick vs, and by pricking to restraine vs from going the broad way that lea­deth to destruction: for when we are thus iudged, we are cha­stened of the Lord, because wee should not be condemned with the world, 1. Cor. 11. 31. He correcteth vs not because he hateth 1. Cor. 11. 31. [Page 198] vs, but because hee entirely loueth vs, euen as his owne chil­dren; not for our hurt, but for our profit, that we might be par­takers of hie holinesse, Heb. 12. 7. 10. And though no chastening Heb. 12. 7. 10. 11. seemeth to be ioyous, but grieuous for the present: yet afterwards it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised, Heb. 12. 11. Though these afflictions be bit­ter and vnpleasant to the flesh, yet are they profitable to the spirituall part: for whilest the outward man perisheth, the in­ward man is renued daily, 2. Cor. 4. 16. Though these thornes 2. Cor. 4. 16. pricke vs, yet they doe not mortally wound vs, only they let out the winde of vainglorie, and humble vs that wee be not exalted out of measure. Though they seeme tedious and in­tolerable 2. Cor. 12. 7. and tending to our destruction, yet in truth they are but light and momentanie, and cause vnto vs a superex­cellent and eternall waight of glorie: 2. Cor. 4. 17. 2. Cor. 4. 17.

But yet wee are not to imagine that affliction in it owne Afflictions not good in themselues, but through Gods blessing. nature worketh al these benefits; but by the secret operation of Gods Spirit inwardly applying it vnto our hearts, and tea­ching vs to make a holy vse of it: for such is our obstinate stubbornnesse, that wee will like vntamed and wilde beasts rush thorow this hedge of afflictions, that we may still conti­nue our course in sinne: and such is our senselesnesse in our securitie, that either we feele not y^e pricking of these thornes, or at least are not by the smart moued to sorrow for sinne, as being the cause thereof; or to flee vnto God by true repen­tance that wee may haue ease, vnlesse the Spirit worke toge­ther with our afflictions, making them effectuall for these purposes. As wee may see in the example of Saul, Ieroboam, 1. King. 14. 1. 2. the Israelites, Esa. 1. 5. and in our owne 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 Vers. 7 louers, and shall not come at them; and she shall seeke them, and shall not finde them, &c. In which words are contained two things: first, the behauiour of these idolaters, when as God The exposi­tion. [Page 199] had hedged them in with the hedge of afflictions, namely, they follow and seeke after their louers, and that with great anxietie of mind, care and earnest endeuour; for so the word here vsed signifieth. The second is, that God maketh fru­strate all their labour, so as they follow and seeke after them in vaine.

Concerning the first▪ after these idolaters were afflicted for their sinnes, and so hedged in with troubles and inextri­cable miseries, that they could not tell what course to take, nor which way to turne themselues; yet they doe not pre­sently turne vnto the Lord and repent of their sinnes, nay ra­ther they endeuour to flee from him, and to seeke helpe of their Idols; and as though all these afflictions had betided them, because they had been no more zealous and deuout in their superstition and idolatrie, therefore they double their diligence, and with greater care and endeuour they worship and serue their Idols, hoping and expecting deliuerance from them▪ as a reward of all their paines.

Wherein the Prophet alludeth to the practise of adulte­rous wiues, who when they are restrained in their wicked courses by their husbands iealous and watchfull eye, or by some rougher and stricter course, doe not presently forsake their louers and amend, but rather studie and inuent out meanes how they may escape out of their husbands custodie and againe come into their louers companie: or else to the manner of beasts and cattell, who being restrained with a new fence from their old haunt, do not presently feed quiet­ly in their owne pasture, but range along by the hedge side to finde a gap, or some easie place where they may leap ouer or burst thorow into those fields into which they haue 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 sinne, and turne vnto the Lord by true repentance, but with greater madnesse she endeuoureth to proceede in her adulteries, superstitions and idolatrie, and seeketh help of her louers and Idols, that ther­by [Page 200] she may be freed from those afflictions which God hath laid vpon her.

So that here the sinne of these idolaters is further aggra­uated, in that they made no vse of Gods afflictions, but ra­ther behaued themselues more impudently then in former times: for whereas this adulterous spouse though she were resolued to liue in vncleannesse, yet rather should haue been sought vnto by her louers, then to seeke after them, she con­trarie to all womanhood so farre exceeded the bounds of modestie, being transported with the blind furie of her lust, followeth after them when shee is neglected, and seeketh them when she is not sought.

But here it may be demanded, how she can be said to fol­low and seeke after her louers, when as hee saith in the for­mer verse that she was so hedged and walled in that she could not finde her paths? I answere, 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 at­taine vnto her desire, but still notwithstanding she desireth; she was hedged in, but neuerthelesse she wandreth about to finde a gap; she could not indeed finde or come at her lo­uers, but yet she rangeth in the pursuite, and seeketh to come into their companie.

And this appeareth by the second point which I pro­pounded, namely, the frustrating of her labour: for it is said, that though shee followed her louers, yet shee 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 sheweth, that though this adulterous spouse, and vn­tamed heifer, would endeuour to break thorow the hedge of afflictions, which he had set about her, to the end that shee might againe with like prosperitie, as in former times, fol­low her louers, and liue in her whoredomes; yet she should not be able to accomplish her desire; though she should seek her Idols, with more then ordinarie deuotion, praying, pro­fering vnto them sacrifices and oblations, to the end, that by [Page 201] their helpe she might be freed out of her afflictions, and at­taine vnto her former prosperitie, which in her blind igno­rance and superstition she ascribed vnto them, yet she should spend all her labour in vaine, seeing her Idols sought should not be found, that is, she should not find them any waies a­ble to remoue her afflictions, or to helpe her out of her mise­rie and distresse.

Wherby he aggrauateth the wretchednes of her estate, and in a most liuely maner setteth forth the desperatenes of her miserie. For though one be in miserie and distresse, yet if they haue hope that they may haue accesse to such friends, vnto whom when they haue made knowne their case, they shall finde them both able and willing to releeue them; this is a strong argument to worke in them patience: but if either they cannot come at them, whom they most trust and relie vpon, or else find them altogether vnable to do them any good, then the frustrating of their hope being added to the waight of their miserie and afflictions, ouerwhelmeth and presseth them downe, and maketh their burthen vnsuppor­table.

And this is the first effect of the Churches afflictions. The second is expressed in these words, Then shall she say, I will go and returne to my first husband, for at that time was I better then now. In which words is contained the Churches repen­tance, and the reason mouing her hereunto. The first is ex­pressed in these words, Then shall she say, I will go and returne vnto my first husband: that is, after she seeth her selfe crossed in her wicked courses, and so hedged in with afflictions, that she cannot follow her Idols, and enioy her former prosperi­tie, after she hath long in vaine sought for helpe and deliue­rance at the hands of her Idols, and hath now no hope by their meanes, either to come out of her present miserie, or to enioy her former prosperitie, being destitute of all other helpe; then she shall say, that is, she shall resolue and deter­mine, yea and also professe this her purpose and resolution, that she would no longer sit still in this miserie, and suffer her selfe to be swallowed vp of griefe, and desperation; but shee [Page 202] would go, and forsaking her louers, and adulterous Idols, re­turne vnto her first husband, who indeed alone deserued the name of a husband, seeing the other were but louers, sedu­cers, and adulterers.

The reason mouing her to make this returne vnto her husband, is expressed in these words: For at that time was I better then now: that is, I will now at length forsake these Idols, and returne vnto the Lord, because I plainly see, and sensiblie discerne, that my state and condition was farre bet­ter, and more happie, when I cleaued vnto the Lord, my on­ly true husband, with all my heart, louing, seruing, and obey­ing him alone, and performing vnto him that pure and sin­cere worship, which is described in his word, then it hath bin since I forsook him, and prostituted my self, to commit spiri­tuall vncleannesse with Idols: for by this my apostasie I haue moued my louing husband, in his iust displeasure to reiect me, & to strip me of al those benefits which he had bestow­ed on me: I haue depriued my self of al true comfort, ioy and peace of conscience, and am now filled with horror, feare, and anguish of mind; and I haue plunged my selfe into a sea of miserie, and innumerable afflictions, out of which my lo­uers, in whom I trusted, and whose helpe I haue implored, cannot deliuer me. And therefore what remaineth, but that I forsake my louers, and my sinnes with them committed, see­ing they are miserable comforters in my greatest need, and distresse, and returne and reconcile my selfe vnto my hus­band, who is infinite in mercie and compassion?

And so much for the meaning of this verse. The doctrines The Do∣ctrines. which arise out of them are these. First, we may obserue the superstitious blindnes of idolaters, who, when the Lord pu­nisheth Idolaters in their afflicti­ons, flie vnto their Idols, and not vnto God. them for their idolatries, do not repent of their sins, and returne vnto the Lord, crauing mercie, forgiuenes, & re­lease of their punishmēts: but rather, haue their recourse vn­to their Idols, with more then ordinarie deuotion: seruing them with their Pilgrimages, Vowes, Inuocations, Oblati­ons, and other rites and ceremonies, wherewith they ima­gine they may be best pleased; supposing that their slacknes [Page 203] and remissenes in these superstitious deuotions, hath bin the cause of all their afflictions: whereas in truth their superstiti­ons and idolatrie, is the chiefe 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 haue in this place, in Micha, Iudg. 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, seeke freedome and de­liuerance from the euils they suffer, by their vowes, pilgri­mages, prayers, and oblations to their Idols and Images; as though they could drie themselues being wet, by leaping in­to a riuer, or ease themselues being burnt, by leaping into the fire, Esay 1. 28. 29. Esay 1. 28. 29. Our naturall pronenes to Idolatrie.

Secondly, we may obserue our naturall pronenesse vnto idolatrie, for not only we easilie fall into it, but being fallen, we are hardly recouered and recalled from this sinne: no, though the Lord to his word shewing his truth, and the fals­hood and abominablenes of idolatrie, do also adde his rods of afflictions, that at least sense of paine may make vs wearie of our sinnes. And therefore it is not to be wondered at, that the most part of the world do forsake Gods pure worship, and liue in idolatrie, seeing mans nature is so inclined there­unto, that though he smart for it, he will not leaue it: and how much more then will he embrace it, when he is allured and drawne vnto that, which of his owne nature he is prone vnto, by pleasures, profit, and preferments? for the Lord doth not hedge in all with afflictions, which resolue to fol­low their louers, but onely those, whom it is his purpose to conuert, as belonging to his eternall election.

Thirdly, we may obserue that affliction in it selfe, is not sufficient to make vs forsake our sins, and to turne vnto the Affliction, if it be not sanctifi­ed, doth not turne vs vnto God. Lord by true repentance, vnlesse it bee sanctified and made effectuall for this purpose, by the inward working of Gods Spirit. For though the Lord had hedged his people in with afflictions, that they might not goe forward in their idola­tries: yet it is said heere, that notwithstanding all this, they the more followed and sought after their louers. So Pharaoh [Page 204] the more hee was punished the more hee was hardened, the more the children of Israel were afflicted in the wildernesse, 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 wee haue a present example amongst our selues, who haue made no vse of Gods late visitation, &c. And therefore when we are afflicted, let vs earnestly desire the Lord to sanctifie our afflictions vnto vs, and to ioyne with his outward corrections, the inward working of his Spirit, whereby we may be moued to lay them to heart, and to humble our selues vnder the hand of God.

Fourthly, wee may obserue the corrupt nature of sinfull Corrupt man seeketh all o­ther meanes, before he fli­eth vnto God. man, who when he is in trouble and affliction, assayeth all other meanes for his deliuerance, before he flieth vnto God for helpe: so here the Israelites being hedged in with affli­ctions, flee vnto their Idols. So Saul went to the witch, Asa to the Physitions, the Papists to their Saints and Images. And thus many make gods vnto themselues, for their deli­uerance, of their friends, riches, or of their owne power and policie: when as being in trouble and affliction they do not in the first place flee vnto the Lord for helpe, but rest vpon these meanes, vntill they be altogether depriued of them, or haue experience of their insufficiency in yeelding vnto them any helpe.

Lastly, we may obserue, that the Lord taketh from those, God frustra­teth other meanes, that we may rest vpon him. which he purposeth to conuert and saue, all these Idols in whom they trust, and these outward meanes wherupon they rest, or at least, teacheth them by lamentable experience, that they are altogether insufficient to deliuer them out of their afflictiōs. So he threatneth here, that his elect people follow­ing after their louers, should not come at them, and seeking them (to the end they might be by their helpe deliuered out of their afflictions) they should not find them, that so being made frustrate of their wicked hopes, and abandoned of all outward meanes, wherein they trusted, and despairing of all other helpe, might hereby be driuen to flee vnto the Lord for mercie and deliuerance. And therefore, when being in [Page 205] affliction, or any distresse, we are disappointed of our hopes, and depriued or forsaken of those meanes, wherein we tru­sted for deliuerance; let vs perswade our selues, that the Lord hereby doth chastise our vaine confidence and carnall affi­ance, whereby we trust and rest vpon, rather the creature, then vpon him our Creator; and withall doth beate vs from those worldly hopes, that we might flee vnto him for suc­cour, and rest vpon his promises and prouidence for our de­liuerance.

And these are the doctrines which arise out of the former God doth not suffer his to remaine al­waies in their sinne and ido­latrie. part of this verse, containing the first effect of the peoples af­flictions. Now out of the latter part, wherein is shewed the second effect, namely, their forsaking their Idols, and tur­ning vnto the Lord, these instructiōs are further to be obser­ued.

First, we learne, that howsoeuer those that belong to Gods election, may for a time leaue Gods pure worship, and fol­low Idols, yea and be so blinded in their superstitions, that when they are afflicted for their sinne, they doe with more earnestnes embrace idolatrie; yet the Lord will not so leaue them, but at length he will open their eyes, that they shal see their sinnes, and sensiblie discerne that they are the causes of their punishments; though for a time in their ignorance and superstition they preferre idolatrie before his true worship, yet at last he illuminateth their iudgemēts, so as they may see how much better it is to follow him, then to follow idols, to embrace his true religion reuealed in his word, then to fol­low their owne inuention. Examples hereof we haue in A­braham, in the Israelites comming out of Egypt, and in the time of the Iudges, and in many at this day, who haue forsa­ken the idolatries of the whore of Babylon, and haue em­braced Gods true religion.

Secondly, we may obserue, that as soone as they spie their As soone as the faithfull see their er­rors and sins, they reforme and forsake them. errors, they do not go on further in them, but they returne into the way of truth; as soone as they see their sins they for­sake them, as being the causes of their miserie; when they see the vainenes of their idols, then they returne vnto the Lord [Page 206] their true husband, neitheir is it enough to see our sins, if wee continue in them, nay rather this will redouble our punish­ment; it is not sufficient to know truth and error, vnlesse we Luk. 12. 47. embrace the one, and forsake the other: it will not profit vs to see our former grossenesse in following idols, vnlesse Matth. 11. 21. hereby we be moued, not only to forsake them, but also to returne vnto our husband, the Lord our God, worshipping him according to his will. So that here we learne what is the practise of true repentance, it consisteth not in the know­ledge only, or acknowledgment of our sins, for thus far did Pharaoh and Saul proceed, thus did Iudas, and thus do ma­ny worldlings repent: but we must so see our sinnes, as that with the sight of them, wee bee exceedingly displeased with our selues; we must so acknowledge them, as that withall we vnfainedly bewaile them; we must when we behold them, also hate and detest them, and not only forsake our sins, but also returne vnto the Lord, with full purpose of heart, resol­uing and endeuouring to serue and please him, in holinesse and newnes of life.

Thirdly, we may obserue the profit of afflictions, when as The profit of afflictions. they are sanctified vnto vs by Gods Spirit; for whereas pro­speritie maketh vs blind through pride, selfe-loue, and secu­ritie, so as we can neither see our sinnes, nor Gods approa­ching iudgements; aduersitie openeth our eyes, and rectifi­eth the iudgement, so as then we not only see our sins, but are readie also to condemne our selues, iustly to haue deserued those euils, which we suffer, yea and far greater, if the Lord should enter into iudgement with vs: for when as the light of nature, our owne conscience, and the written Word of God teach and conuict vs of this, that God is the chiefe goodnes, most gratious, most mercifull, and in his owne nature not apt and readie, to hurt and punish any of his creatures, but rather to extend his bountie, & multiply his benefits vpō all, when we fall into miseries and calamities, we must needs iu­stifie God in his iudgements, and condemne our selues, whō Lam. 3. 22. we know to be full of all corruption, and wickednes. An ex­ample whereof we haue in Iosephes brethren, Gen. 42. 21. in Gen. 42. 21. [Page 207] the Israelites vnder the Iudges; in Dauid, Psal. 51. 4. yea in Psal. 51. 4. Exod. 10. 16. 17 Pharaoh himselfe, Exod. 10. 16. 17. Where as prosperitie ma­keth vs dissolute and licentious in our waies, affliction ser­ueth in stead of a thornie hedge to stay vs from running on in the course of sinne to our perdition. Whereas prosperitie maketh vs negligent in performing the duties of Gods wor­ship and seruice, miserie and affliction maketh men zealous, forward and deuout; according to that, Esa. 26. 16. O Lord in Esa. 26. 16. trouble they haue visited thee, they powred out a prayer when thy chastening was vpon them. And because men at such times are most fit and readie to performe such duties, therefore then the Lord especially requires them, Psal. 50. 15. Lastly, where­as Psal. 50. 15. prosperitie makes vs to forget God and to flee away from him, affliction maketh vs to remember him, and by true re­pentance to turne vnto him. An example wee haue in this 2. Chron▪ 33. 12. 13. place, in the Israelites in the time of the Iudges, in Manasses, and the prodigall sonne. Luke 15.

Lastly, wee may obserue the motiues, perswading the The motiues which per­swade the Church to turne vnto God. Church to returne vnto God: the first whereof is contained in the word husband, for therein she gathereth vnto her selfe some assurance of his loue: for although for her sinnes she was diuorced, yet vpon her true repentance, she might ga­ther certaine hope, that she should be pardoned and recei­ued into former grace, seeing she had not to deale with an enemie or stranger, and an ordinarie friend, but with a most louing and gratious husband, who was as readie to forgiue as she to aske forgiuenes, Ierem. 3. 1. 12. 22. The second mo­tiue Iere. 3 1. 12. 22 is the assurance of the bettering of her estate; for she could speake by experience that her estate whilest she serued the Lord, was much better then when she followed Idols, and by the assurance of faith and hope she was assertained, that repenting she should be receiued to grace, and restored to her former state & condition. The like example we haue in the prodigall sonne, who returned vnto God because hee knew him to be his gratious father, and was assured that be­ing reconciled vnto him, hee should be deliuered out of his present miserie into a state of happinesse.

Where we may learne, that true faith is the cause of vnfai­ned repentance: for vntill we haue some assurance of Gods loue and mercie in Christ, wee flee from him as from a seuere Iudge: but when wee know that Christ our Mediatour hath satisfied for our sins, and reconciled vs vnto his Father, then doe we bewaile our sinnes, because we haue by them disho­noured and displeased our gratious Father; and hauing re­pented of them, wee goe boldly vnto the throne of grace, crauing mercie and forgiuenesse: Heb. 4. 16. 10. 22. Heb. 4. 16. 10. 22.

ANd thus much concerning the punishments which the Lord threatneth against the people for their idolatrie, and the first kinde or degree of their vnthankfulnesse; as also concerning the effects of these punishments. Now followeth the second degree of their vnthankfulnesse, together with the punishments denounced against them for it. Their in­gratitude is expressed, Vers. 8. And she did not know, that I Vers 8 gaue her corne and wine and oyle, and multiplied her siluer and gold, which they bestowed vpon Baal. In which words he accu­seth The exposi­tion. her of double ingratitude: first, that she did not know, or knowing did not acknowledge the Lord to be the author of all those benefits which she enioyed: secondly, in that she did not vse these benefits to the glorie of God, but bestowed them vpon her Idols.

The first is expressed in these words: And she did not know that I gaue her corne, &c. By this coniunction copulatiue he knitteth these words with the former, and sheweth that God iustly punished them, seeing to their other sinnes they added another kinde of grosse ingratitude: as though he should say, And moreouer, besides the sinnes before spoken of, she hath shewed her selfe grosly vngratefull, both in not acknow­ledging God the author of the benefits which she enioyed, and in abusing them to Gods dishonour in the seruice of her Idols, and therefore it is iust with God to afflict her with the former and following punishments, that she may learne to ascribe vnto God the praise of his owne gifts, and may desist to abuse them by bestowing them vpon Baal.

And this is the coherence of this verse with the former. Now let vs come to the words themselues, in which is ex­pressed the partie offending, and the sinne committed: the first in this word, And she, which hath an emphasis in it, and serueth to aggrauate the sinne. For though the Heathen na­tions should not haue knowne or acknowledged the Lord to haue been the giuer of the benefits which they enioyed, it had been no such great wonder, seeing they had onely the light of nature, and the booke of the creatures to looke vp­on; but that the people of Israel should be ignorant hereof, was more then blockish senselesnesse and blind ingratitude, seeing they had the booke of God wherein it was reuealed vnto them, that they had all the benefits which they enioyed from the meere blessing of God, that the Lord gaue them this land flowing with milke and honey by his owne omni­potent power, casting out their enemies before them; that from him they had the first and latter raine, whereby their land was made fruitfull; and seeing that they were entred in­to possession of al these benefits whilest they serued the Lord alone, before they worshipped their Idols, so that they had no shew of reason to ascribe Gods gifts vnto them, which they alreadie enioyed before they serued them: and there­fore the Lord might iustly take vp that complaint against them: Esa. 1. 2. 3.

The first branch of their sinne was, they did not know that Esa. 1. 2. 3. God gaue vnto them their gifts which they had receiued: whereby wee are not to imagine that the Israelites were so blinde and ignorant, as to thinke that they had all these be­nefits from their Idols only, and not from Iehouah, the God of Israel; for many of the Heathens though they worshipped Idols and pettie gods, yet by the light of nature knew that there was a chiefe and superiour power who was the origi­nall fountaine of all goodnesse, and therefore the people of God could not be hereof ignorant: but they are said not to know that God gaue them these gifts, because they did not know and acknowledge him alone to be the author of them, but ioyned Idols and pettie gods with him, and so robbed [Page 210] him of part of his praise, they did not know that they had re­ceiued these gifts of Gods free grace and meere goodnesse, but for their golden Calues and other Idols, and for that new deuised worship which they offred vnto God in them, which they thought was more acceptable vnto him then the ser­uice prescribed in his word. So Iere. 44. 17. 18. the Iewes said Ier. [...]. 17. 18. they would worship the Queene of Heauen, that is, the Sun, because hereby they had plentie; not that they were so bru­tish as to thinke, that they had these benefits from the Sunne only, but because they ascribed this power and vertue vnto the Sunne in it selfe, rather then vnto Gods blessing and pro­uidence, and so offered sacrifices and diuine worship vnto the Sunne, as being a ioynt cause with God of these benefits, whereas it is only his instrument which doth nothing of it selfe, but by his appointment.

The second branch of their sinne was, that they bestowed and spent the gifts which they had receiued of the Lord vp­on their Idols, expressed in these words: which they bestowed vpon Baal. For the vnderstanding whereof, wee are to know that this word Baal, is in the Scriptures either taken general­ly, for all Idoll gods, in respect of the generall signification thereof, which is as much as a Lord or Patrone; and in regard that in the Punicke tongue from whence it is taken, it signi­fieth a god; or else specially for a particular Idoll of the Si­donians, which was called by that name; whose originall was after this manner: Ninus who first reigned in Asia, and built that famous citie, which was called Nineue, after his owne name, was the sonne of one Belus, whom in his pride, according to the practise of Heathen Tyrants, he deified, and built a Temple vnto him, wherein hee appointed that hee should be worshipped. And this Idol amongst the Sidonians was called Baal, and with the Babylonians Bel, and was wor­shipped amongst them as their god. Now this Heathen god did Ahab worship, and built a Temple and erected an altar vnto him in Samaria, to gratifie hereby Ithobal, or Eth-Baal his father in law, who was King of the Tyrians and Sido­nians, 1. King. 16. 31. Lib. 9. antiq. cap. 6. as Iosephus recordeth; of which also wee may reade [Page 211] 1. King. 16. 31. And although this Idoll god Baal was one and the same, yet sometime the word is vsed in the plurall number (Baalim, or Baals) either when it is taken in the ge­nerall signification for all Idols, or in respect of the diuers statues, or images, erected in the honor of this Idoll, a [...] Baal­peor, Numb. 23. 2. King. 4. 2. or Baal-phigor, Baal-zebub.

In this place, as I take it, wee are to vnderstand it in the ge­nerall signification, for all their pettie patrones and Idoll gods; because we reade that Baal the Idoll, so specially cal­led, and his Temple were destroyed by Iehu, neither doe we 2. King. 10. 27. finde that any after him did restore him, or reedifie those ruines.

The sense therfore of these words is this, that the Israelites bestowed that wealth which they had receiued from God, vpon their Idols and Images, making them of their gold and siluer, as it is Hos. 8. 4. or else by decking and adorning them Hos. 8. 4. with rich ornaments, and all costly furniture, as appeareth 2. Chron. 24. 7. or by maintaining their priests, and offering 2. Chro. 24. 7. 1. King. 18. 22. sacrifices and oblations vnto them, as we may see, 1. Kin. 18. 22. 26. Whereby the sinne of this people is much aggraua­ted, in that they did not only not glorifie y^e Lord in his owne gifts, by giuing vnto him the first fruites, and offering vnto him oblations and sacrifices, which hee required in his law; but also spent these his gifts to the dishonour of God, in be­stowing them vpon their Idols, Gods arch-enemies. Like vnto adulterous harlots, who spend the goods which they haue receiued of their husbands in the maintenance of their louers, &c. The like place vnto this wee haue, Ezech. 16. 17. Ezec. 16. 17. 33 18. 33.

And so much for the meaning of the words. The doctrines which we are hence to obserue are these. First, we learne that The Do∣ctrines. the Lord esteemeth ingratitude as a grieuous sinne, and pu­nisheth That igno­rāce is a grie­uous sinne. it with sharpe afflictions euen in his owne Church and people. The which sinne is committed when either through ignorance we know not, or through wilfulnesse will not acknowledge; or both knowing and acknowledging, yet through negligence doe not returne thankes and praise [Page 212] vnto the Lord for all his benefits: and secondly, when as in whole or in part, wee attribute the praise of the gifts which we haue receiued from the Lord, vnto any other, as authors and principall causes thereof. And thus do men offend when as they ascribe extraordinarie and vnexpected blessings to chance and fortune, and not to Gods prouidence; when as they ascribe their wealth to their owne wit, labour, or friends, and do not know and acknowledge the Lord to be the chief author and bestower of the riches which they enioy, or else doe not returne thanks and praise vnto him for his benefits; when as they ascribe their health in the first place to their good diet, or to the Physition, and not to the Lord who is the chiefe preseruer and restorer thereof. But most grieuously in this respect doe they offend, who rob the Lord of those thankes and that praise, which is due vnto him for his spiri­tuall benefits. For the greater the gifts are, the greater praise and thankes is due to the bestower, and consequently the greater iniurie and ingratitude when hee is robbed of his right. And thus doe those offend who ascribe the praise of these benefits vnto the intercession of Saints, and so robbe Christ of his glorie, who alone by his intercession obtaineth them for vs at his fathers hands: thus doe they offend, who ascribe their iustification and saluation either in whole or in part, to their workes and worthinesse, or vnto the merits of Saints, which is to be attributed onely to Gods free mercie and Christs al-sufficient merits: thus doe they offend who doe not know, or acknowledge, that it is the blood of Christ alone which washeth away all our sinnes, but think that they haue remission, by Masses, popish pardons, penance, pilgri­mages, oblations, Saints relikes, holiwater and such like. All which and all other of the like kinde are esteemed as idola­trous vnthankfulnesse in Gods sight.

Secondly, we here learne, that ignorance doth not excuse Ignorāce doth not excuse sin, nor exempt vs from punish­ment. our sinnes, nor exempt vs from Gods iudgements, nay so far is it from excusing other sins, and from exempting vs from punishment, that it selfe is a sin and deserueth punishment, as appeareth in this place. Which notwithstanding, is not to [Page 213] be vnderstood, of that ignorance which is naturall and ne­cessarie, for want of the meanes of knowledge, for though this be not only the punishment of sin, but also a branch of our originall corruption, yet doth it extenuate our sins, and mitigate our punishments, as appeareth, Luk. 12. 48. Act. 3. Luk. 12. 48. Act. 3. 17. 17. 30. 1. Tim. 1. 13. 17. 17. 30. 1. Tim. 1. 13. but of that ignorance, which is ei­ther through negligence, or obstinately affected, notwith­standing God granteth vnto vs plentifull meanes of know­ledge; which is so far from excusing other sins, that it selfe is esteemed by the Lord a grieuous sin, and is seuerely punish­ed, as being not onely a haynous sinne in it selfe, but also the chiefe roote of all other sinnes, either of omission, or com­mission.

Thirdly, we may here learne, that as ingratitude is a grie­uous Ingratitude is most hainous in the mem­bers of the Church. sinne in all; so especially in those who are members of the Church, as it is emphatically signified in these words: And she knew not, &c. For they not onely receiue from God the greatest benefits, and therefore should returne vnto him the greatest thankfulnes, but also are sufficiently instructed, both by the word of God, and by their continuall experi­ence, that they haue all these benefits from the Lord, and that of his meere mercie and grace, and therefore it is more then brutish ignorance, and impious ingratitude, either not to know and acknowledge the Lord to be the sole author of all these benefits, or not to returne vnto him continuall thankes and praise for them. The which sin is too too com­mon in our times, euen in the cleare light of the Gospell, both in respect of all other benefits which we enioy, and e­specially in respect of our daily food, which men (as not knowing, or not acknowledging God to be the giuer of it) do vsually receiue, without praising God or giuing thankes, in which respect they are farre worse then the oxe or asse, as Esay 1. 3. Not to ac­knowledge the Lord the sole author of his gifts, is not to acknow­ledge him at all. the Prophet speaketh, Esay 1. 3.

Fourthly, we here obserue, that not to acknowledge the Lord to be the sole author of his gifts, nor to yeeld vnto him the whole praise of them, is not to know, or acknowledge him at all, as appeareth in this place; for though the Israelites [Page 214] did in part, ascribe their benefits receiued vnto God, yet be­cause they did not acknowledge him the sole author of them, but ioyned with him copartners in his praise, because they did not acknowledge, that they had receiued them of his meere mercie, but for their new worship which they of­fered vnto him in their idols, therfore the Lord condemneth them of ignorant ingratitude, as though hee were not ac­knowledged at all. The reason is, because the Lord cannot indure any sharing or halting in his seruice, he cannot abide to haue any partners of his praises, which are due to himself, and therefore hee will haue all or none: for well the Lord knoweth, that they who serue & praise him to the halues, wil in the end neither serue, nor praise him at all. Wherby it may appeare, that the seruice of the Church of Rome, which they performe vnto God, is no better then abominable idolatrie, and their praises odious in his sight, as sauouring of grosse in­gratitude; for though they serue 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 ioyne with him the virgin Marie, and innumerable Saints, many whereof are of their owne making, as pettie gods and patrones, vnto whom they yeeld a chiefe part of their thankes and praise; though they acknowledge God to haue giuen vnto them the benefits which they enioy, yet not of his meere mercie and grace, but for their owne merits, and through the intercession of Saints. But the Lord esteemeth these halfe praises to be dishonors, and this partie and sha­red thankfulnes, to bee no better then grosse ingratitude, 2. King. 17. 32. 33. 41. 2. King. 17. 32. 33. The excessiue cost which idolaters do bestow vpon their idols.

Fiftly, we may obserue, what excessiue cost idolaters are readie to bestow vpon their idols and images: for though they highly esteeme their gold, siluer, and iewels, yet doe they willingly bestow them vpon 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 Gods Commandement, to the ad­uancement of his glorie, and furthering of his pure worship [Page 215] and seruice, yet they thinke their whole substance little e­nough to be bestowed vpon their owne wil-worship, & for the maintenance of their idolatrie. An example whereof we haue 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 vpon the making and adorning of their images, in maintaining their Clergie, the Priests of Baal, in building Monasteries and Nunneries, in Copes, vestiments, oblati­ons, in procuring pardons, and such like their superstitions. The which their bountie in their wil-worship and idolatrie, should make vs ashamed of our base niggardlinesse, in fur­thering, setting forth, and maintaining Gods pure worship and seruice, which is enioyned in his word: for what a re­proach is this to our Christian profession, that they should so much exceed in their blind zeale and forwardnes vnto ido­latrie, and wee bee so cold in Gods true religion: that they should bestow such excessiue cost in building Churches, in honor of their Saints, and we be so backward in repairing of God house: that they should so liberally maintaine such swarmes 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 liue in want, that idolaters should endow the Church with goods and lands; and pro­fessors of Gods true religion, should rob and spoile it of ne­cessarie maintenance? Surely their fruitfull ignorance shall condemne our barren knowledge; their superstitious de­uotion, our coldnesse and slackenesse; their liberalitie in euil, our niggardlines in that which is good; and their great loue vnto their idols and idolatrie, shall rise in iudgement against our little loue to God and his truth.

Lastly, we may obserue, that it is a grieuous sinne to abuse That it is a great sinne to abuse Gods gifts to his dishonor. the gifts which wee haue receiued from God, to other or contrarie ends, then those for which the Lord hath giuen them; for this is heere condemned in the Israelites, in that they bestowed their gold and siluer vpon their idols, which they should haue imployed to the glorie of God, and good of his Church. Thus the Papists offend, who bestow their [Page 216] wealth vpon their Images, Copes, Monasteries. Thus carnall Gospellers offend, who spend their riches vpon gorgeous attire vnfitting their calling, vpon excessiue cheere and vaine pleasures, which they haue receiued from God, to this end, that out of their superfluitie, they should releeue the penury of their poore brethren. Thus do they offend, who vse their tongue to the blaspheming of Gods name, which is giuen them to glorifie him. And thus doe they offend, who abuse their wits and learning, for the nourishing of contentions, and the maintenance and vpholding of iniurie, oppression, and iniustice, which were giuen them to make peace, right wrongs, and further iustice, as it is the vsuall fault of the Lawyers of our times, &c. All which, being not only vnprofi­table seruants, in not vsing the Lords talents, but also wicked and malicious enemies, who abuse them to his dishonour, shall if they perseuere in this sinne without repentance, haue 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 hee setteth downe their punish­ments for whereas he had, vers. 6. in generall threatned, that he would hedge her in with afflictions: now he proceedeth to specifie the particular kinds thereof: First, that he would depriue her of al those necessary benefits, which appertained to the preseruation of their life, vers 9. Secondly, that hee would discouer her shame in the sight of her louers, and ex­pose her to reproch and contempt, vers. 10. Thirdly, that he would cause to cease all her solemne festiuals, and take away all cause of mirth and reioycing, vers. 11. Lastly, that hee would destroy all her pleasant gardens, and fruitfull vine­yards, and turne them into a vast wildernesse, vers. 12. After which comminations he repeateth againe their sins, which were the causes of the punishments, namely, their vnthank­fulnes, in the latter part of the 12. verse, and their idolatrie, vers. 13. and so hee concludeth the first part of this Chap­ter.

But let vs come to the particulars. Vers. 9. Therefore I wil Vers. 9 returne and take away my corne in the time thereof, and my wine in the season thereof, and will recouer my wooll and my flaxe, lent to couer her shame. In which words hee threatneth, that be­cause The expo­sition. the Israelites would not acknowledge the Lord, to be the author and bestower of those manifold benefits, which they enioyed, but vngratefully 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 learne in the time of their plentie, that the Lord had bestowed vpon them these his gifts, might at least learne this lesson by the want of them.

I will returne and take away, &c. Some resolue these words thus: I will receiue, or resume my corne: because the former verbe in the Hebrew phrase, hath in it sometimes the nature of an aduerbe. So Genes. 26. 18. Isaak returning, digged the Gen. 26. 18. welles of water, which they had digged in the daies of Abraham, &c. that is, he redigged them. But as I take it, the word in this place hath a greater emphasis in it, and signifieth thus much; that howsoeuer the Lord seemed by his long defer­ring of punishment, and by the continuance of his mercie in suffering them still to enioy his gifts, either to approue, or at least not to regard their wickednes, and grosse abuse of his benefits, yet now he would take a new course with them, so as they should see that he was a iust God, who would not let sin for euer go vnpunished. In former times the Lord had multiplied his gifts vpon them, as their corne, wine, oyle, &c. and that oftentimes beyond all hope and expectation, in re­spect of naturall causes, that so they might not rest vpon the starres and planets, nor feare the signes, according to the cu­stome of the Gentiles, but relie vpon his al-sufficient proui­dence, as himselfe commandeth them, Ier. 10. 2. And hauing Jerem. 10. 2. his blessings powred vpon them, as it were with his owne immediate hand, they might learne hereby to acknowledge and praise him, as the author of these his gifts. But when not­withstanding all this they would not learne hereby to praise the Lord, as being the cause of all their benefits, but ascribed [Page 218] them to their Idols, the Lord threatneth that hee would re­turne and alter his former course, by depriuing them of all his blessings, euen when in respect of inferiour causes and meanes they seemed most assured of them; that so if his ex­traordinarie manner of bestowing them would not, yet his extraordinarie taking them away, might moue them to ac­knowledge that he alone was the bestower of them.

Now the things of which the Lord threatneth to depriue them of, are their corne and wine, their wooll and flaxe, all which before they had ascribed to their Idols, and abused to their seruice; vnder which particulars here as before, wee are to vnderstand not only all things appertaining to their food and apparell, but all other commodities belonging to this life: So 1. Tim. 6. 8. When we haue food and raiment, let vs there­with 1. Tim. 6. 8. be content.

And further, wee are to note that the Lord calleth these things his, my corne and my wine, &c. whereby hee meeteth with the erroneous conceit of the Israelites, who imagined that these blessings of God were giuen vnto them by their Idols, as a reward of their seruice; and therefore that they were so become their owne, that they might vse or rather abuse them at their pleasure, vers. 5. But the Lord telleth them, that they were not their Idols gifts, but his blessings; which because they did not hold of him, as of the grand Lord and owner of them, therefore hee would (as hee iustly might) take away from them these things which were his owne, vnto which they had no right; that so they might learne to giue vnto him the praise of his owne gifts.

The time also when the Lord threatneth to resume his gifts is expressed; I will take away my corne in the time thereof, that is, in the time of their haruest, and my wine in the season thereof, that is, in the vintage; as though he should say, When most especially they expect these benefits, I will frustrate their hope, and so make their affliction more intolerable, be­cause it shall come vnlooked for, and in such a time wherein they made sure account of plentie. And I will bring such a scarcitie amongst them of these blessings, that there shal be a [Page 219] want of them euen in the time of haruest and vintage, when they vsually most abound: and therefore if they wanted in the time of their greatest plentie, how great was their penu­rie like to be, when that small store they had was spent and consumed? The which dearth was caused, either by the curse of God vpon their land, so as it could not yeeld her increase, which is threatned, Leuit. 26. 20. or through the abundance Leuit. 26. 20. of caterpillers, grashoppers, wormes, drought, of which wee reade, Deut. 28. 23. 24. 38. 39. &c. Ioel 1. 4. or by their ene­mies, Deut. 28. 23. Ioel 1. 4. who vsually at the time of haruest goe into the field, because then they may most endamage them against whom they make warre, by wasting their countrie, & furnish them­selues with all prouision, which the Lord threatneth, Deut. Deut. 28. 33. Ioel 2. 3. 28. 33. Ioel. 2. 3.

And I will recouer my wooll, &c. The word here vsed signi­fieth, with strong hand to plucke away from one that which he vniustly possesseth. It is vsed, Gen. 31. 9. where Iacob saith, Gen. 31. 9. that God had taken away Labans substance, and giuen them vnto him, because it was wrongfully possessed by Laban, see­ing it belonged vnto Iacob, as a reward of his painfull seruice. So the Israelites are commanded to take away the Egyptians goods and to spoyle them, because they wrongfully with­held them in their hands from the Israelites, seeing they were due to thē for their great paines and tedious bondage, Exod. 3. 22. Others translate it thus: I will free and set at libertie my Exod. 3. 22. wooll and my flaxe, &c. which commeth all to the same end: for when the creatures of God are vniustly possessed and abused to other ends, then those for which God hath giuen them, they may bee said to bee in a kinde of bondage, from which they are freed when God plucketh them from such Rom 8 22. Hab. 2. 11. vniust owners. So Rom. 8. 22. Hab. 2. 11.

The meaning therefore of these words is, that the Lord would plucke out of the hands of the idolatrous Israelites these his blessings, because they vniustly possessed them and abused them to wicked purposes. They possessed them vn­iustly, because they did not acknowledge them, as held of the Lord the true owner of heauen and earth: for as he hath [Page 220] no right to his lands, which are held in capite of the Prince, who will not acknowledge him his grand Lord, but rather some forraine enemie, and therefore is iustly dispossessed; so in this case. And as he who hauing receiued either autho­ritie or riches from his King, that hereby hee may th [...] better be enabled to serue him; if he abuse his Princes gifts by vsing them against him and seruing his enemies, is iustly stript of all: so here, &c.

Lent to couer her shame. The word here vsed signifieth, her nakednesse, and more especially the nakednesse of the secret parts. Whereby some vnderstand that these idolaters abused the gifts of God to couer their spirituall nakednesse, and did hide their sinnes vnder the vaile of Gods benefits. But, as I take it, the more simple and plaine interpretation is best, and most agreeable to the text, namely, that the Lord would take away from her, his wooll and flaxe, because whereas hee had giuen vnto them these things, that they might with them apparell themselues and hide their nakednesse, they abused them for the decking and adorning of their Idols. As it may plainly appeare, if we cōpare this verse with the former, and with Ezech. 16. 16. 17. 18. So that these words are added, to shew the lawfull vse of these benefits, for which God gaue Ezech. 16. 16. 17. them, that their grosse abuse of them might the better ap­peare.

And this is the meaning of these words. Out of which we The Do∣ctrines. may obserue, first, that howsoeuer the Lord in his patience and long-suffering, doth deferre our iustly deserued punish­ments, Impenitencie moueth the Lord to turne mercie into iudgement. and in stead of them giues vnto vs the fruition of ma­nifold benefits; yet if this his mercie will not mooue vs to feare him, and to repent of our sinnes, he will not for euer spare vs, but he will returne and alter his course, stripping vs of all his benefits, and turning mercie into iudgement. An example whereof wee haue in the Israelites in this place; in the time of our Sauiour Christ: as also in the primitiue Chur­ches of Rome, Corinth, Galatin, &c.

Secondly, we learne that our vnthankfulnesse in not ascri­bing Our vnthank­fulnes moueth the Lord to strip vs of his gifts. of Gods benefits vnto him, or in ascribing them to o­ther [Page 221] causes besides him, or ioyntly with him doth moue the Lord to take his gifts away from vs, that so if wee cannot know and acknowledge him the Lord and owner of them when they abound, we may learne this dutie by the want of them. For such is our corruption and ignorant vnthankful­nesse, that wee are more readie to acknowledge the Lord the author of all the good things which we enioy, when hee ta­keth them away, then when he bestoweth them; he is better knowne and acknowledged to be the feeder of his creatures in the time of dearth, then in the time of plentie; to bee the author of health in the time of sicknes, then when wee are whole and sound; to be the giuer of riches in the time of po­uertie, then in abundance; to be our preseruer rather in the middest of dangers, then when wee are most secure. So that Gods gifts make vs forget the giuer, and with forgetfulnesse is ioyned his vsuall companion vnthankfulnesse. And this is one speciall cause why the Lord taketh them from vs, be­cause his iudgements doe better teach vs then his mercies. And therfore if we would not be stripped of Gods benefits, let vs learne to acknowledge him the fountain of them, whi­lest we enioy them, and yeeld vnto him the whole praise of his owne gifts. And to this end let vs remember the example of Pharaoh, Nebuchadnezzar, Herod, &c.

Thirdly, we here learne that the Lord is the true and abso­lute The Lord is the absolute owner of all the good things which we enioy. Psal. 24. 1. owner of all the benefits which wee possesse; for so hee calleth them here, my corne, my wine, &c. so that we are not ab­solute Lords of those things which we vsually call our own, but only the Lords bailiefs and stewards, and therefore shall one day be called to a reckoning, how we haue vsed and im­ployed them. The consideration whereof should moue vs, to vse the Lords goods to the glorie of the owner and the good of our fellow seruants, as he hath commanded vs; nei­ther must we imagine that we haue absolute authoritie ouer the things we possesse to doe with them what we list, seeing the Lord hath chiefe interest in them. And if this were well thought of, men would not be so close handed to their poore brethren: for what steward can answere it to his Lord, if he [Page 222] suffer his fellow-seruant to pine for want, withholding from him his portion which his master hath allotted him? neither would they be so open handed, to mispend Gods gifts to his dishonour, by gaming, gluttonie and excesse, brauerie in ap­parell and such like abuses. For this will be but a bad recko­ning in the day of our generall accounts, when we shall say, so much laid out on vnlawfull pleasures, so much spent in gorgeous attire, so much consumed in law, to haue my will vpon my neighbour, &c. For this will be thought far worse, then with the vnprofitable seruant, to haue hid our talent in a napkin, &c.

Fourthly, we learne, that there is no certaintie, nor suffici­ent That there is no certaintie in the possession of tempo­rarie benefits. cause of securitie, in these worldly and temporarie bene­fits; seeing God oftentimes depriues vs of them, when wee thinke our selues most assured to enioy them. Innumerable be the vnlooked for accidents, which may spoile the fruits of the earth, both in seed time, winter, spring and summer, as too much raine, too much drought, wormes, cankers, cater­pillers, blastings, mildewes and such like. But though they escape all these, yet can they promise vnto vs no certaintie of enioying them: seeing the Lord for our sinnes can take a­way our corne in the time of haruest, and our wine in the vintage, either by vnseasonable weather, or the inuasion of our enemies. He can sincke the ship in the hauen, as well as in the middest of the ocean: and he can pluck back his bene­fits from vs, euen when we are readie to stretch out the hand to receiue them. The consideration wherof, should make vs neuer to promise vnto our selues securitie and certaintie of these benefits, so long as liuing in our sinnes without repen­tance, we iustly prouoke the Lord to strip vs of them. And secondly, we may hereby be moued, not to put our trust and confidence in these worldly things, for our preseruation, seeing they are most vncertaine; but to place our whole affi­ance in the Lord, who will neuer faile them in time of need, who rest and relie themselues vpon his prouidence.

Fiftly, we may heere obserue, that all those, who doe not Those are v­surpers of hold the benefits which they enioy, as from the Lord, but [Page 223] ascribe them to their friends, their owne wit, labour, and in­dustrie, Gods gifts, who do not acknowledge that they hold them frō him. they are vniustly possessed of them, because they hold them by an vnlawfull tenure, and therefore may at the will of the grand-Lord of heauen and earth, be iustly euery minute dispossessed of them. And though he suffer them for a time to hold them in their custodie, yet they are not to be esteemed true owners, but vsurpers and intruders into that which belongeth not vnto them; and therefore in the great day of assises they shall answere for it, &c.

ANd so much concerning the first punishment here de­nounced. Vers. 10 The second followeth, vers. 10. And now will I discouer her leaudnes in the sight of her louers, and no man shall deliuer her out of mine hand. In which words the Lord The exposi­tion. meeteth with a corrupt conceit, and wicked hope of the Is­raelites, namely, that though the Lord should oppose against them, yet they might bee releeued and deliuered out of his hands by their louers, that is, their false goods; shewing that their ioyning with them, should not hinder the course of his iudgements: for so far was he from fearing their succouring of them, that hee wuld inflict these his punishments vpon them, euen in the presence of their idols, neither should they be able to releeue or deliuer them out of his hands. So that still he alludeth to the practise of insolent and impudent a­dulteresses, who when their husbands threaten, that for their whoredomes, they will strip them of all the gifts which they haue bestowed on them, they are readie to deterre them from such seuere courses, by telling them that they haue friends in store, who wil reuenge their wrongs, and not suffer them to be so euill intreated; vnto whom their husbands being men of spirit and courage, will returne answere, that they are so farre from fearing their louers, that they will not sticke thus to vse them euen in their presence.

But let vs come to the words themselues: in which is ex­pressed, first the time, when he would inflict his punishmēts: And now will I, &c. where he sheweth, that because his pati­ence and long-suffering had made her insolent and secure, [Page 224] he would no longer make delayes, but presently execute his iudgements vpon her: and this hee doth to make her rouse vp her spirits, and speedily to turne vnto him by true re­pentance. Eccles. 8. 11. Eccles. 8. 11.

Secondly, hee setteth downe the punishment it selfe, to wit, that he would discouer her leaudnesse, &c. The word here vsed signifieth, either foolishnes, or filthines: in the first sense it is taken, 1. Sam. 25. 25. Psal. 14. 1. Deut. 32. 6. in the latter, Gen. 34. 7. Deut. 22. 21. If we vnderstand it in the former sig­nification, 1. Sam. 25. 25. Psal. 14. 1. Deut. 32. 6. Gen. 34. 7. Deut. 22. 21. the meaning is, that by stripping her of all his be­nefits, he would shew, that she had done foolishly, in ascri­bing them to her louers, seeing they were his gifts; and in forsaking him, a God most gratious and almightie, that she might follow after her louers, who had neither will nor abi­litie to releeue her wants. But the coherence with the former words is better, if we vnderstand it in the latter signification, for in the former verse, the Lord threatneth, that he would strip her of his benefits, and namely, of her clothes, which he had giuen her to couer her nakednes: and here hee sheweth that he would not strip her in a corner, but euen in the sight of her louers, that they might also behold, and detest her a­bominable filthinesse. And this interpretation I rather em­brace, then the other, because it agreeth with the like places of Scripture, as Ezech. 16. 37. Ier. 4. 30. Ezech. 16. 37. Jer. 4 30.

Now this her punishment is aggrauated, in that he saith, he would strip her in the sight of her louers; for as men are impatient of all disgraces, so especially of those, which are of­fered them in the presence of their most respected friends: but they grow altogether intolerable, when as their friends in whom they most trusted, shall to their shame and reproch see their wretchednes, and vncleane filthines, and not be a­ble to make any apologie for them, or to defend them against the accuser. But this the Lord threatneth, should be the con­dition of the Church of Israel, namely, that hee would strip her of all his benefits, and discouer her naturall filthines and vncleannes, her pouertie, miserie, sinne and grosse corrupti­ons, and that in the sight of her louers; that is, when she de­pended [Page 225] vpon her idols, and most assuredly hoped, that they were present to helpe and releeue her.

Lastly, because while they conceiued any hope of helpe in their idols, they would easily neglect and contemne Gods threatnings, hee taketh away from them this vaine confi­dence, in these words: And no man shall be able te deliuer her out of my hands: as though he should say, It may be she will hope, when I haue taken from her my benefits, that the sun, starres, planets, and her other idols will supplie her wants; it may be she may thinke, that when I haue discouered her fil­thines, her louers wil relieue her miseries: but all in vaine; for who amōgst the gods is able to help, whē I who am almigh­tie take in hād to punish her? Wel may they behold her abo­minable filthines, to her further griefe and disgrace; but they shal only look vpō her, & not be able to afford her any relief.

And this is the meaning of these words. Out of which we Punishments deferred, shall be inflicted, vnlesse wee preuent them by repētance. may first learne, that howsoeuer the Lord in his mercie, doth long deferre our iustly deserued punishments, as he did the Israelites, of whom the Prophet speaketh here: yet if his pa­tience and long-suffering doe not moue vs to repentance, the time will come that the Lord will say, as he doth in this place; And now I will discouer your leaudnesse, &c. For as there is a time for mercie, so there is a time for iustice, and though the Lord be slow to anger and vengeance, and swift in the course of his grace and goodnes, yet he goeth forward as surely and certainly in the way of iustice, as in the way of mercie, if wee doe not meet him in the way, and turne his course by turning vnto him by vnfained repentance. Exam­ples hereof we haue in the old world, in the Sodomites, Ca­nanites, Israelites, &c. And therefore let vs seeke the Lord whi­lest he may be found, &c. Isay 55. 6. let vs take hold of the ac­ceptable Esay 55. 6. time, and day of saluation, and whilest it is called to day, let vs hearken vnto his voice, and not harden our hearts, Psal. 95. 7. 8. For though the Lord now hide our sinnes vnder the vaile of his mercie, blessings and benefits, yet the time Psal. 95. 7. 8. will come, vnlesse we repent, when as hee will strip vs, and discouer our filthines, &c.

Secondly, we may obserue, y^e the Lord oftentimes punish­eth our vaine confidence in worldly things, by making them God punish­eth vaine con­fidēce in crea­tures, by ma­king them in­sufficient to helpe. vneffectuall, and insufficient to satisfie our desires, in those things for which we most trusted in them, & that when they most abound, and seeme to promise vs most assured helpe. So heere hee strippeth the Israelites in the presence of their idols, in whom they trusted for deliuerance, and discouereth their filthines euen in their sight, when as they seemed in re­gard of their presence, to giue them the greatest hope of their assistance. Thus he ouerthrew Pharaoh, Senacherib, Ben­hadad, in the middest of their great armies; Nebuchadnezer in his greatest pride and power. Thus he destroyeth idola­ters in the presence of their idols: thus he maketh the coue­tous to feel the smart of his punishing hand, when as their ri­ches wherin they trusted, cannot yeeld vnto them any com­fort, &c.

Thirdly, we may obserue, that howsoeuer our sins in mans Sinne maketh vs vgly in Gods sight. carnall iudgement, do exceedingly grace and adorne vs, as beautifull ornaments; yet in truth they defile both our bo­dies and soules, and make them filthie and vgly in Gods sight, yea and in our owne too, when as we come to a true view and sensible feeling of them. As for example, ruffinlie oathes, scurrilous iests, which are but the scumme and ex­crements of the wit, pride, gorgeous attire vnfitting our cal­lings, painting the face, and discouering the breasts, luxuri­ous nicenesse and excesse in diet, furious thirsting after re­uenge vpon the least shew of a disgrace offered, and such like sinnes, which are vsed of worldlings, as ornaments to com­mend them, but in Gods sight, they make them to appeare deformed, filthie and abominable.

Fourthly, we may obserue, how prone we are to trust in Our prone­nes to trust in worldly meanes. worldly meanes, and in regard of our vaine confidence, how apt we are to shrowde our selues vnder these vaine shields, imaging that by them we shall be secured from Gods iudge­ments threatned against vs: so the Israelites here trusted for deliuerance from all euils which were denounced against them, by the helpe of their Idols. And therefore the Lord to [Page 227] beate them from this vaine confidence, telleth them, that he will inflict his iudgements vpon them, though their louers looked on, neither should they be able to deliuer them out of his hands. Thus the Israelites trusted to the outward pre­sence of the visible Arke, 1. Sam. 4. 3. 4. to the helpe of the E­gyptians, 1. Sam. 4. 3. 4. Esay 31. 1. 3. Hos. 10. 13. Ierem. 49. 16. Esai. 31. 1. 3. to the visible Temple, Ier. 7. 5. to their multitude of strong men, Hos. 10. 13. Thus the Idomeans trusted to the strength of their seat, Ier. 49. 16. And thus in our times, men in dearth trust to their owne prouision, in warre to their strength, in sicknesse to their flight, preserua­tions and medicines; and when the thundering threatnings of Gods iudgements sound in their eares, they hide them­selues from them vnder the shadow of those outward titles, the Gospell, the Church, and profession of Gods true religi­on. But the Lord will inflict his iudgements, euen in the sight of our louers, and those things wherein wee trusted, shall not be able to deliuer vs in the day of his visitation.

ANd so much concerning the second punishment. The Vers. 11 third followeth. Vers. 11. And I will also cause all her mirth to cease, her feast daies, her new moones, and her Sabbaths, and all her solemne feasts. Although the people of Israel wor­shipped The expo­sition. God not according to his word, but according to their owne inuentions, not in spirit and truth, but after an idolatrous manner in their idols, not in the place which hee had appointed, to wit, his Temple, but in Dan and Bethel; yet they exceedingly pleased themselues in their outward worship and externall shew of their new deuised religion, as though they had done vnto God that seruice which he required, imagining it could not go ill with them, so long as they obserued some outward ceremonies of the law, not­withstāding they declined in substance frō Gods true religi­on reuealed in his word. And therfore the Lord here threat­neth, that he would plucke away from thē the visard of their outward profession, & stop the current of their superstitious deuotions, by taking from them their corrupted ceremoniall worship, wherein now they so much delighted and gloried: [Page 228] that so they might the better see their miserable estate when as there remained vnto them not so much as an outward shew of religion, nor an externall manner of worshipping God; and hauing nothing to rest vpon, might at length bee moued to forsake all their superstitions, and to worship the Lord according to his reuealed will.

But let vs come to the words themselues. And I will also cause all her mirth to cease. Where the Lord threatneth that he would take away all ioy and recioycing which they took in their ceremoniall worship, and the outward pompe of their religion, especially in their feasts and solemne assem­blies. Yea but this mirth & reioycing in their solemne feasts was commanded by God: Deut. 16. 14. Thou shalt reioyce in thy feast, &c. And therefore the day of their feasting was cal­led Deut. 16. 14. Num. 10. 10. a day of gladnesse, Numb. 10. 10. why therefore doth the Lord threaten to take this mirth from them which himselfe enioyned? I answere, because they did not reioyce in him but in their Idols, neither did they reioyce with a spirituall ioy, with thankfull hearts lauding and praising God, which the Lord, vnder the type of their externall mirth, especially required, and therefore their outward worship which was al­so idolatrous, being seuered from the inward worship of the Spirit, was odious in Gods sight: as appeareth by the like places, Esa. 1. 13. 14. Amos 5. 23. 8. 10. Her feast daies] As Esa. 1. 13. 14. Amos 5. 23. 8. 10. the feast of blowing Trumpets, which was celebrated in the first day of the seuenth moneth, as appeareth Leuit. 23. 24. The feast of Expiation in the 10. day of the seuenth moneth, as we may see, Numb. 29. 7. Leuit. 16. 30. Her new Moones] Leuit. 23. 24. Numb. 29. 7. Leuit. 16. 30. Numb. 28. 11. Leuit. 23. 24. & 25. 4. Which were in the first day of euery moneth, Numb. 28. 11. Leuit. 23. 24. Her Sabbaths] Which were either the seuenth day from the creation, or euery seuenth yeere, Leuit. 25. 4. And all her solemne feasts] Which were principally three: 1. The feast of the Passeouer, or of vnleauened bread, Leuit. 23. 5. The feast of Pentecost, or of weekes, Leuit. 23. 15. 16. Leuit. 23. 5. 34. 35. The feast of Tabernacles, of which reade, verse 34 35. &c.

Now by these particulars he vnderstandeth all their cere­moniall worship, and externall seruice, in which they gloried [Page 229] and reioyced; of all which, together with the ioy which they tooke thérein, the Lord depriued them when as hee caused them to be led captiue by the Assyrians.

And so much for the meaning of the words. Out of which Hypocrites may reioyce in the out­ward seruice of God. we may obserue, that men not truly religious, may in the hy­pocrisie of their hearts, or the ignorance of their mindes, re­ioyce and delight themselues in some external seruice, which they performe vnto God, seuered from his pure worship in spirit and truth; as appeareth in the example of the Israelites in this place, who reioyced with great mirth in their Sab­baths, new Moones, and solemne feasts appointed by God; as also in the parable of the seede falling into the stonie ground, Luk. 8. 13. In the Papists, who exceedingly delight Luke 8. 13. in their outward and pompous religion, in their sweete mu­sicke, odoriferous perfumes and masking showes; and in worldly men, who content themselues with their outward worship in hearing the word, calling vpon God, and recei­uing the Sacraments. But all those who would be truly reli­gious must goe further, and ioyne with the ceremonies the substance, with the outward worship of the bodie, the in­ward worshippe of the soule: for if wee rest in the outward action and deed done, God will esteeme no better of vs then of hypocrites, & our seruice of him though it neuer so much please our selues, 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 imbrace some part of his worship only.

Secondly, wee may obserue, that it is not acceptable in Gods sight to performe some part of his worship and ser­uice, vnlesse we embrace the whole, and that in such manner as he hath reuealed in his word. The Israelites, as we may see in this place, retained some parts of Gods worship, but be­cause they neglected others, and in stead thereof did offer a seruice vnto God, according to their owne inuentions, there­fore the Lord threatneth that hee would take from thē those relikes which remained. The same may bee obserued in the Church of Rome at this day, &c. and therefore though in ma­ny points concerning Gods worship they agree with vs, yet we may not ioyne with them, nor listen to any pacification [Page 230] or reconcilement of our religions, vnlesse they would alto­gether forsake the abominations of the whore of Babylon, and their owne wil-worship, and wholly conforme their ser­uice of God in respect of the substantiall parts therof, accor­ding to his will reuealed in his word.

ANd so much concerning the third punishment. The fourth is expressed in these words: Vers. 12. And I will Vers. 12 destroy her vines, and her figge trees, whereof she hath said, These are my rewards that my louers haue giuen mee, and I will make them as a forrest, and the wilde beasts shall eate them. In which words is set down their punishment, together with the cause thereof: their punishment was, that hee would strip them of The exposi­tion. his temporall and corporall benefits, and bring their land to vtter desolation. For whereas he saith that he would destroy her vines, and figge trees; vnder these specials he doth by a Synecdoche generally vnderstand, that hee would vtterly spoile their pleasant gardens, and fruitful orchards and vine­yards, yea and all their fertile countrie, with all the encrease thereof. So that heere hee denounceth a farre more heauie iudgement, then that contained in the ninth verse, namely, that hee would take away their corne and wine, that is, the fruites of the earth: for though there had been a dearth of them through one yeeres scarcitie, yet their gardens, or­chards, fields and vineyards remaining vntouched of Gods punishing hand, the fruitfulnes of the following yeere might haue supplied the want and defect of his foreruiner: but whē they also were wasted and destroied, there remained no hope of any reliefe. And this he threatneth, because as they ascri­bed the fruites of the earth to their Idols, so also euen their fields, orchards, trees, and vines themselues according to the custome of the Heathen. The which their sinne was the more vnexcusable, because the Lord had taught them, not only by continuall experience, but also by his written word, that all these were his blessings and benefits, and therefore the praise of them was due vnto him alone: Deut. 8. 7. 8. Deut. 8. 7. 8.

But notwithstanding all this, they in the blindnes of their [Page 231] superstition, thought, and with great impudencie did not sticke to speake and professe it, that al these were the rewards which their louers had giuen them. The word here vsed sig­nifieth the hire which the harlot receiueth, for prostituting her selfe to the adulterer, whereby is signified, that they had, after the manner of impudent harlots, committed spirituall adulterie with their Idols, and afterwards boasted that they had receiued all these benefits of their false gods, for that idolatrous worship which they had performed vnto them.

And therefore because they robbed God of that glorie and thankfulnesse, which was due vnto him for his own gifts, the Lord threatneth to take them away, that so by their want of them, they might learne to acknowledge the Lord to bee the author of them.

Moreouer he saith, that he would make them, namely their vines and figge trees, their orchards, gardens and vineyards, waste and desert, like vnto a forrest which is barren & fruit­lesse: in which words he threatneth, that such should be the desolation of the land, that their fruitfull orchards and vineyards should bee turned into a vast and desert wilder­nesse.

And lastly he saith, that the wilde beasts should eate them: the which words may bee vnderstood either literally thus, that their countrie should by their enemies be so dispeo­pled, and al husbandry intermitted, that wilde beasts should make their dennes, and feed in their vineyards and orchards; or allegorically, that their enemies the Assyrians, should like wilde beasts make spoyle and hauocke of all, not only eating their fruites, but also destroying their orchards and vine­yards. Whereby their vtter subuersion and desolation is im­plied: for when the enemie spareth the trees and gardens, he doth not intend the destruction of a countrie, but the en­larging of his owne Empire and dominions, as wee may see Esa. 36. 16. but when he destroyeth these, and maketh hauock Esa. 36. 16. of all, then hee intendeth the vtter subuersion and ruine of that state and people.

And this is the meaning of those words. Out of which we [Page 232] may obserue how the Lord threatneth one punishment after The Do∣ctrines. another, and causeth his Prophet to denounce great varietie of iudgements, that so hee might fit himselfe to euery ones That God fit­teth his cha­stisements for the cōuersion of al the elect. disposition, and draw all vnto God by true repentance. One is touched with the lighter chastisements, others not moued vnlesse they heare of more heauie iudgements; one is affe­cted with one kind of punishment, another with such an one as is of a diuers qualitie; some with pouertie, some with shame, some with spirituall, some with corporall afflictions: and some are not moued at all vnlesse they heare of vtter de­solation and destruction; and therefore according to the va­rietie of mens mindes the Lord varieth his threatnings, as appeareth in this place. Whereby we may learne, how impe­nitent and hard hearted wee are, seeing the Lord is faine to vse so many meanes, and to trie (as it were) so many conclu­sions for our conuersion: and also wee may heere obserue Gods infinite goodnesse and mercie, which hee sheweth not only in his promises, but also in his threatnings. For whereas he might iustly when we sinne vtterly destroy vs, he giueth vs warning by his threatnings, that being moued thereby to repent, wee may escape his punishments; yea and that not some few times, for he threatneth often, but seldome puni­sheth, he denounceth many kindes of iudgements before he inflicteth any one of them: whereby it manifestly appea­reth, that in his threatnings he aimeth at our conuersion, and not at our subuersion and destruction; and that he is not wil­ling to punish in his owne nature, vnlesse we force him there­unto by our stubborne impenitencie.

Secondly, wee here learne, not to trust in the fruitfulnesse We must not trust in the fruitfulnesse of our coun­trie for our su­stenance. of our countrie for our prouision and sustenance, notwith­standing wee continually prouoke the Lord vnto anger by our sinnes; for though it abound with vines and figge trees, with corne and wine, with pleasant orchards and fruitfull fields, yet the Lord can easily finde meanes, either by laying his curse vpon the land, or by giuing vs ouer to the spoyle of our enemies, to make the most fruitfull places a desert wil­dernesse. And therefore let vs so liue as his children and ser­uants, [Page 233] performing obedience vnto his will, and then we may rest boldly and securely vpon his neuer failing prouidence: otherwise our best meanes will not preserue vs, when with our sins and wickednes we prouoke his anger, and moue him in his iust displeasure to strip vs of all his benefits; as ap­peareth in this place, in the example of Sodom and Gomor­rah: so Ioel. 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 wicked­nesse of them that dwell therein.

Thirdly, we may obserue, that howsoeuer these idolaters Idolaters vsu­ally pleade their merits. do ascribe vnto their idols, all the benefits which they enioy­ed, yet not as their free and vndeserued gifts, but as rewards and hire, which they had bestowed vpon them for that ido­latrous worship & seruice, which they had done vnto 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 enioy, imagining indeed, that they haue bestow­ed them vpon them, but for their deserts and merits. And as the Heathen idolaters dealt with their idols, so after the same manner at this day, deale the Papists with God himselfe, sharing with him in his glorie, by ascribing part of the praise vnto him, and part vnto their owne workes and merits.

Lastly, we may heere obserue, that howsoeuer the Lord Affliction en­deth in destru­ction, without repentance. threatneth before he punisheth, and when he beginneth to correct, proceedeth by degrees, from lighter to heauier pu­nishments, that his mercy, goodnes, and long-suffering, may appeare in his so long sparing vs; yet is neither his threat­nings, nor more easie corrections will reclaime vs, nor mol­lifie our stonie hearts with true contrition, his iudgements will end in our vtter destruction and desolation. When his vineyard is fruitlesse, first he vseth the pruning knife of affli­ction, he diggeth and dungeth it, and then expecteth fruit; but if still it be barren and vnprofitable, he taketh away the hedge, and breaketh downe 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 fruitfull, by pruning the branches, he will lay the axe to the root, and cut it downe, Mat. 3. 10. Luk. 13. 6. 9. Matth. 3. 10. Luk. 13. 6. 9. [Page 234] If his husbandmen, with their much labouring in the vine­yard, cannot make it to yeeld her grapes, the Lord will let the wilde boore out of the wood destroy it, and the wilde beasts of the field to eat it vp: as it is, Psal. 80. 13. So in this Psal. 80. 13. place, &c. And this appeareth in the example of Pharaoh, and the Egyptians, and of the Iewes, Matth. 23. 38. Luk. 19. Matth. 23. 38. Luk. 19. 43. 44. 43. 44.

ANd so much concerning the punishments, which par­ticularly are threatned against the Israelites. In the last place he concludeth the former part of the chapter, with a re­petition of their sinne of idolatrie, & the punishment which he would inflict vpon them for it; Vers. 13. And I will visite Vers. 13 vpon her the daies of Baalim, wherein she burnt incense to them, and she decked her selfe with her earings, and her iewels, and she followed her louers, and forgate mee, saith the Lood. In which words he repeateth their sinne and punishment, that hereby The expo­sition. he might the more aggrauate their sinnes, and confirme the certaintie of their punishments, that by hearing the often re­petition of both, they might be the rather moued to serious repentance.

The denunciation of their punishment is expressed in these words: I will visite. Where the Lord sheweth, that he would no longer defere his punishments, nor seeme to wincke at their sins: but now he would begin to inflict his iudgements on them, which their wickednes deserued; yet not rashly, but aduisedly, and vpon mature deliberation, as hee noteth by the word visite, of which I haue more largely spoken, when I handled the fourth verse of the first chapter.

Their sinne is first generally signified in these words, The daies of Baalim. By which we are to vnderstand the daies of their idolatrie, or all the time wherein they had worshipped idols, since the Lord had made his couenant with them, and had maried them vnto himselfe, which was soone after their comming out of Egypt. So that heere he threatneth to visite vpon them, not only the idolatrie which in their owne time was committed, but the idolatrie of their fore-fathers, of [Page 235] which we may reade, Exod. 32. 1. & vers. 34. Numb. 25. 1. 3. Exod. 32. 1. 34. Numb. 25. 1. 3. Jud. 10. 6. Iud. 10. 6. &c. because they did not forsake their sinnes, but approued, liked, and liued in them. According to that in the second Commandement, For I am the Lord thy God, a iealous God, visiting the iniquitie of the fathers vpon the children &c.

Secondly, he setteth downe their progresse in the parti­cular kinds of their idolatrie: first, that they burnt incense, that is, performed vnto them idolatrous seruice, in offering vnto them sacrifices and oblations: secondly, that they were so bewitched with that pleasure and delight, which they tooke in their idolatrie, that they thought no pompe, cost, decking with precious ornaments, sufficient to set forth their idolatrie, in these words, And shee decked her selfe with her earings, and her iewels: where he still alludeth to the manner of harlots; for as they being to come into the companie of their louers, do vse all their art and skill in setting themselues foorth, by putting on their richest ornaments, that by these baits, they may more forciblie allure them to commit vn­cleannesse with them: so these idolaters, when as they were to celebrate their solemne festiuals, in the seruice of their idols, placed a great part of their superstitious deuotion, in decking and adorning both themselues, and their idol gods, that so they might take greater pleasure in their idolatrie; and with these pompous shewes intice others to ioyne with them, in committing this spirituall whoredome. And here we are further to obserue, that hee calleth them her iewels, and her earings, to note vnto them, that they had not recei­ued this whorish and idolatrous maner of worship from the Lord, but that it was their owne, not enioyned by God, but hammered out in the forge of their owne inuentions, and cast in the mould of their owne braine.

Thirdly, he saith, that she followed her louers: whereby is signified their obstinate persistance in this their sin; for they did not once or twice fall into this sin, through errour or in­firmitie, but they followed their idols,, and went on in the course of their superstitions, walking in their idolatries, as in [Page 236] their vsual path, and common high way. So vers. 6.

Fourthly, he saith, that their hearts were so wholly set vp­on their idols, and that they followed them with such great earnestnes and intention of minde, that they forgate the Lord; like vnto harlots, who are so bewitched, and wholly transported with a furie of blind loue, or rather lust towards their louers, that they altogether forget their lawfull hus­bands, and all the benefits which they haue receiued from them. So that heere he aggrauateth the impious folly, and more then brutish blockishnes of this people, who were so blinded, and euen drunken in their idolatrous superstitions, that neither Gods word, nor his works, neither his blessings and benefits, nor his iudgements and punishments, would put them in minde of God, and of those duties which they owed vnto him. But how could the Israelites be said to haue forgotten God, seeing still they professed themselues his people, and performed some kind of seruice vnto him? I an­swere, they are said to forget him, because they did not remē ­ber him to be such a God, as he had reuealed himselfe 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 heauen, and the heauen of heauens can­not containe; and because they forgat to performe vnto him that pure worship, which he had enioyned vnto them in his word, and in stead thereof, offered vnto him their owne wil­worship, and the idolatrous inuentions of their owne braine: and thus one is said to forget another, when they forget to performe those things, which the one required, and the o­ther promised.

And these are the degrees of their sinne of idolatrie. Now in the last place the Prophet concludeth all the former re­prehensions of their sins, & denunciations of punishmēts, by telling them, that all he had spoken, was not of or from him­selfe, but the word of Iehouah: and this hee doth to gaine authoritie vnto the former prophecie, to confirme the vn­doubted certaintie thereof, and to moue the people to re­ceiue [Page 237] it with reuerence, and to lay it more neerely to their hearts, that thereby they might be moued to turne vnto God by true repentance.

And so much concerning the meaning of these words. The Do∣ctrines. The doctrines which arise out of them are these. First, wee may obserue, that the Lord in the ministrie of the word cau­seth The Lord causeth his messengers to repeate the same repre­hensions. his messengers and Ministers to repeate againe & againe the same reprehensions of sin, & the same punishmēts which are due vnto them; and this he doth partly in respect of our incredulitie, whereby at first wee giue no credit to his word, and therefore to confirme the truth thereof the better in our hearts, he causeth the same things to be againe repeated, and the same speeches to bee as it were with greater vehemencie redoubled; and partly in regard of our negligence, securitie, and forgetfulnesse, whereby wee either doe not attentiuely marke, or conscionably applie, or fruitfully remember his word at the first hearing. And therefore when wee heare the same reprehensions and threatnings deliuered oftē by Gods ambassadours, let not these repetitions cloy vs with sacietie, but rather sharpen our attention, perswading our selues, that the Lord causeth vs to heare the same things repeated, either because through our negligence wee haue not learned, or through our securitie and forgetfulnesse haue not applied nor made profitable vse of them at the first hearing; or fi­nally that hee meeteth with our incredulitie by confirming his word with a second repetition.

Secondly, we may obserue, that the same things which the The estate of the Church of Rome like the Church of Is­rael. Prophet heere condemneth in the Israelites, are at this day practised by the Church of Rome. For first they haue their Baalims, their pettie gods and patrons, whom they religi­ously serue & worship; they offer vnto them incense, vowes, oblations; they decke and adorne not onely their Idols, but also themselues, when they solemnize their feasts, and ap­proch into their presence, placing a great part of their holi­nesse and deuotion, in their outward pompe and brauerie, which are not prescribed by God, but inuented by them­selues, and therefore may fitly be called their own. All which [Page 238] decking and adorning of themselues, and their Idols, they like impudent harlots vse, that with these baites of outward pompe and beautie they may allure others to goe a whoring with them after their Idols: they haue also a long time liued in their spirituall adulteries, with great impudencie and ob­stinacie, boasting and glorying in their sinne; and finally they haue so set their hearts vpon their louers, and are so in­tent & earnest in their seruice, that they may be truly said to haue forgotten the Lord, because they do not so remember him as he hath reuealed himselfe in his word; because they haue forgotten to worship him in spirit and truth, and in stead thereof offer vnto him their owne inuentions; and also because they vse much more care and diligence, and spend much more time and labour, in the seruice of the Virgin Mary, Saints, Angels, Images, and other Idols, then in the seruice of the true and euerliuing God. From whence wee may assuredly gather, that the Lord will visite vpon them the daies of Baalim, though for a time to shew his own patience, and to make them the more vnexcusable, hee deferre their iustly deserued punishments. And therefore let al 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 pompe.

Thirdly, we may hence learne, to auoid the foolish super­stition of idolaters, who place their religion in outward pompe and sumptuous shewes, and to worship the Lord in spirit & truth according to the prescript forme of his word. Wherein many amongst our selues may iustly be reproued, who thinke they haue done God good seruice, if on his Sab­baths they come to the Church in their best apparell, out­wardly decked and adorned, when in the meane time they come with their workaday soules, full of worldly distra­ctions and cogitations, and altogether vnprepared and vn­garnished, without all care or conscience, zeale or deuotion. But such are to know, that the Lord will not be pleased with the worship of an Idoll, for little regardeth he the outward habite, if the heart and soule bee defiled, beggarly and na­ked.

Fourthly, we may, out of the order which the Prophet here The idolaters progresse. obserueth in setting down their idolatrie, note the progresse which idolaters make in their sinne, ascending from one de­gree to another till they come to the highest. First hee saith, that through the naturall inclination which is in euery man, they are drawne to worship and serue their Idols. Secondly, more and more doting in their fond loue toward them, they decke and adorne both their statues and images and them­selues, being to performe worship vnto them, with gold, sil­uer, iewels and pretious ornaments, that hereby they may themselues performe seruice vnto them with greater plea­sure, and also allure others to ioyne with them in their idola­trie. Thirdly, hauing thus bewitched themselues with their owne sorceries, they goe forward in their idolatrie with great pertinacie and wilfull obstinacie. And lastly, they so inebriate themselues with drinking in this golden cup of fornications, and are so wholly intent and deuoted vnto their blinde su­perstitions, that they quite forget the Lord and his true wor­ship. All which are noted in this place in the idolatrous Is­raelites by the Prophet, and may be obserued in the practise of the Papists in our owne daies. The consideration whereof should moue vs to flee y^e first allurements vnto idolatrie, and the beginnings and first degrees of this sinne, for one steppe will bring vs to another till we come to the highest, namely, forgetfulnesse of God and vtter neglect and contempt of his pure religion.

Fiftly, we may obserue, that the worship of the true God, The worship of God and idols will not stād together. and the seruice of Idols will not possibly stand together: for assoone as we begin to offer incense vnto Baal, we forget Ie­houah; when we loue Idols, we cease to loue the Lord; when we depend vpon them, we distrust God: and this is that our Sauiour teacheth vs, Matth. 6. 24. No man can serue two ma­sters, &c. and the Apostle telleth vs, that we cannot drinke of Matth. 6. 24. the cup of the Lord and the cup of diuels, &c. 1. Cor. 10. 21. That 1. Cor. 10. 21. there is no concord betweene Christ and Belial, and no agree­ment betweene the temple of God and idols, 2. Cor. 6. 15. 16. The 2. Cor. 6. 15. 16. 1. Sam. 5. 2. ark of God & Dagon cannot stand together, 1. Sa. 5. 2. There [Page 240] is no halting betweene God and Baal: but if God be God, serue him; if Baal be god, serue him, 1. King. 18. 21. And therefore 1. King. 18. 21. let vs not hearken vnto those who would reconcile together Christ and Antichrist, Michael the Archangell and the Dra­gon, the whore of Babylon and the spouse of Christ, Gods true religion and popish superstition, and so make a hotch potch of religion, like vnto the religion of the Samaritanes, condemned by God, 2. King. 17. 33. 41. Let vs take heed that 2. King. 17. 33. 41. we doe not to make peace on earth, proclaime warre against heauen, and ioyne in league with men, to fight against God and his truth; assuring our selues that light and darknesse, righteousnesse and vnrighteousnesse, God and Belial, may as well be reconciled together, as Christs true religion with the superstitious idolatries of the Romish Babylon.

Sixtly, wee here learne, that not to remember the Lord to They forget the Lord who doe not re­member him according to his word. be such an one as he hath reuealed himselfe in his word, is al­together to forget him; as appeareth in the example of the Israelites, of whom the Lord complaineth, that they had for­gotten him, notwithstanding they still outwardly professed that hee was their God and they his people, because they re­membred and worshipped him in their Idols. So they who forget any of Gods attributes, whereby in his word he hath made himselfe knowne vnto vs, forget God himselfe, for his attributes are his essence; as the wisedome of God is the wise God, the infinitenes of God is the infinite God, the loue of God is the louing God, &c. And therefore, that God which they remember is not the true Iehouah, but an idoll of their owne making. If then we only remember, that God is mer­cifull, and doe not remember that hee is also iust (as it is the custome of carnall secure men) wee make an idoll vnto our selues, but forget the true God; and so in like manner wee forget the Lord, if with desperate sinners wee remember his iustice, and forget his mercie. And the like may be said of his omnipotence, omnipresence, al-sufficiencie, prouidence, and the rest of his attributes.

Lastly, we may here obserue that the Prophet concludeth The authority of Gods word countenāceth his Ministers in their em­bassage. all his reprehensions of their sins and threatning of punish­ment, [Page 241] by telling them that whatsoeuer he had deliuered, was not his owne, but the word of the Lord; whereby he confir­meth his former denunciations of iudgements, and certain­ly assureth them, that how vnlikely soeuer they thought them, yet they should most vndoubtedly come to passe, see­ing it was the word which truth it self had spoken: and ther­fore if they would escape them, there was no dallying nor delaying of the time, but speedily they must preuent them, by turning vnto God by true repentance. And secondly, hereby hee auerteth all their malice and displeasure from himselfe, seeing these heauie tidings were not the deuices of his owne braine, but the word of the Lord, of which onely he was the Embassadour: and therefore if they would with­out taking any exceptions, patiently heare an Embassadour sent from an earthly King, denouncing warre against them, because iniury or violence offered to an Embassadour is con­demned by the law of nations; how much more should they heare him without all malice or preiudice, seeing he only de­liuered the embassage, which the Lord of hosts had put in­to his mouth?

From which example Gods Ministers may learne to deli­uer nothing to the people, but the pure word of the Lord, which they are boldly to vtter, though it seeme neuer so im­probable to flesh and blood; for as much as hee who hath spoken it will most surely accomplish it; otherwise they shall commit the sinne of Ionas, who when the word of the Lord was put into his mouth, durst not deliuer it, but being sent to Niniue, fled to Tarshish, and in this respect make lesse conscience of their calling, then Balaam, as appeareth Numb. 24. 13. Numb. 24. 13.

And so likewise the people may here learne with patience to heare Gods Ministers, though they denounce Gods hea­uie iudgements against their sinnes, if they deliuer nothing but that which they haue warrant for out of Gods written word, seeing they are bound in conscience of their calling to deliuer their embassage, and seeing in resisting them, they rebell against God himselfe; neither is it possible that any [Page 242] should be obedient vnto God, who maligne his messengers for his message sake.

And secondly, when Gods iudgements are denounced out of his Word against them for their sinnes, they are not to neglect them, but to lay them to heart, that therby they may be moued to vnfained repentance, notwithstanding they see no appearance of danger, or any likely meanes wherby such punishments may bee deriued vnto them, seeing the Lord, whose Word it is which we heare, is able to effect it, though to vs it seeme impossible.

ANd so much concerning the first part of this Chapter, containing in it legall threatnings, denounced against the people of Israel, for their sinnes. Now we are to speake of the second part, containing in it Gods gratious promises of diuers excellent benefits, which hee would bestow vpon his Church and people, the true Israel of God in the time of the Gospell. The first whereof, is their effectuall calling and conuersion vnto God, wherby they are freed out of the spiri­tuall captiuitie of Satan, chosen out of the world, and made Gods Church and peculiar people. The second is true con­solation, wrought in their hearts by the glad tidings of the Gospell, made effectuall by the inward working of his holy Spirit. Both which are contained, Vers. 14. in these words: Vers. 14 Therefore behold, I will allure her, and bring her into the wilder­nesse, and speake friendly (or confortablie) vnto her. Where the The expo­sition. Lord sheweth, that howsoeuer being prouoked vnto wrath by their sinnes, he would execute vpon them all those pu­nishments before threatned, yet he would not retaine his an­ger for euer, but in the end, when he had laid vpon them such afflictions as were sufficient, measuring their proportion by the rule of his fatherly loue, and not according to the hai­nousnes of their sins, he would turne all their chastisements to their good, and gathering them into his Church, multi­plie his mercies vpon them.

But let vs come to the words themselues; wherein we are to consider first the context, and secondly the benefits pro­mised: [Page 243] the context in these words, Therefore behold. This may seeme a strange kind of consequence; for in the former verse he had set downe their obstinacie in their grosse idola­trie, and that they were so wholly deuoted to their Idols, that they had quite forgotten the true God,: and now hee presently inferreth hereupon, that therefore he would al­lure her, and speake comfortablie vnto her. But howsoeuer this may seeme but a bad inference, if we regard their sinnes, vpon the recitall whereof it should rather haue followed, that therefore they should haue such punishments inflicted vpon them as their sinnes had deserued; yet it hath good de­pendance, if we respect Gods infinite mercie, and his eternall purpose, whereby he hath of his free grace and vndeserued goodnes, ordained to call them, who belong to his election, out of their sinnes, that being conuerted they may also bee saued. As though he should haue said, Seeing they follow their idols with delightfull obstinacie, and haue altogether forgotten me: and seeing their hearts are so blind and ob­durate, that all my punishments will not reclaime them: and finally, seeing it is not my purpose to giue them ouer to de­struction, and to suffer them to run headlong to condemna­tion; therefore I will not let them go forward in their owne courses, nor be ruled by their owne obstinate wils, for then they would neuer returne vnto me, but I wil work vpon their hard harts, by my Word and Spirit, alluring and perswading them to leaue their idols and false worship, and to returne vnto me, that they may worship me according to my reuea­led will, and submit themselues vnto me in all holy obedi­ence.

And because this is a wonderfull mercie of God, farre a­boue all humane conceite, and therfore not lightly and neg­ligently to be passed ouer, hence it is that the note of atten­tion is added, Therefore behold, that we might more careful­ly obserue, and obseruing praise and magnifie this vnspeak­able goodnes of God, who by our sinnes is moued rather to pitie, then to punish vs.

And so much for the context. The first benefit here promi­sed, [Page 244] is their effectuall calling, whereby working vpon their hearts with his Word and Spirit, hee would allure and per­swade them to forsake their idolatrie, and to come out of the seruice of sin and Satan, that they might become true mem­bers of his Church, and liue in holy obedience vnto his will, as his true subiects and seruants. All which is contained in these words, I wil allure her, and bring her into the wildernesse: where he alludeth to their first deliuerie out of the captiuitie, and from the blind idolatrie of Egypt, when as first he allu­red and perswaded them, by his seruants Moses and Aaron, to desire earnestly to come out of that bondage, that they Exod. 4. 30. 31. might become his seruants and people; and hauing so incli­ned their hearts, hee brought them out with a strong arme, and led them into the wildernesse, where he made his coue­nant with them, and afterwards brought them into the land of promise, where he multiplied vpon them his manifold benefits, as it followeth in the next verse.

So the Lord by his seruants and Ministers doth worke in the ignorant minds and stubborne hearts of those that be­long to his election, a desire to come out of the thraldome of the spirituall Pharaoh, Satan; and hauing thus inclined and allured them by his powerfull Spirit, applying vnto them the benefits of Christs death and obedience, hee deliuereth them out of this miserable bondage: notwithstanding, hee doth not presently bring them from Egypt to the heauenly Canaan, but causeth thē to passe first thorow the wildernesse of this wicked world; where, howsoeuer hee prouideth for them, and causeth their safetie by his almightie protection, so that they are now in far better estate, then whilest they li­ued in the spirituall captiuitie of sinne and Satan, yet they are there afflicted with many miseries, hunger, thirst, heate, cold, sicknesse and diseases, with inward mutinies and sedition a­mongst themselues, and with the outward malice and vio­lence of the spirituall Cananites, their worldly and wicked e­nemies; with which hauing a while exercised and humbled them, and withall wrought in their hearts an earnest desire to come into their heauenly countrey in the end he bring­eth [Page 245] them into the spirituall and new Ierusalem. The like allu­sion the Prophet Esay hath, speaking of this spirituall deli­uerance through Christ: Esa. 11. 15. 16. Esa. 11. 15. 16.

Whereas then hee saith, I will allure her; the meaning is, that by his word and holy Spirit, he will bring them to true repentance, effectually perswading them to leaue the bon­dage of sinne and Satan, and to adioyne themselues to his Church and familie; and more specially that he will incline them and change their obstinate resolution in following their idols, and make them pliable to holy obedience, that forsaking their false gods and idolatrous worship, they may worship the only Iehouah in spirit and truth. Where still hee continueth the allegorie of mariage, as though hee would say, Her louers, that is, her idols haue inticed her, with many baits to commit spirituall whoredome with them; but they shall no longer seduce and abuse her, for I her louing hus­band, offering vnto her innumerable benefits, and eternall happinesse, will allure and perswade her, to forsake her lo­uers and to returne vnto me. And whereas hee saith that hee will bring her into the wildernesse; the meaning is, that they shall not passe presently out of their miserable seruitude of sinne and Satan into the heauenly Canaan, but shal for a time make their abode in the wildernes of this world, where they shall be tried with many calamities and afflictions, where­with being throughly humbled, they shall enter into their heauenly countrie, according to that, Act. 14. 22. Wee must Act. 14. 22. thorow many afflictions enter into the kingdome of God.

Others translate these words thus; I will allure her after I haue led her into the wildernesse: as though the time were here­in implied, when the Lord would perswade and conuert his people, namely, after he had first brought them into the wil­dernesse of affliction, and thereby throughly humbled them. But howsoeuer this exposition may be thought not repug­nant to any thing in the text, yet I rather embrace the other, as being more plaine and simple, without the changing of any word from his owne signification, and also because it more fitly answereth to the deliuerance of the people of Is­rael, [Page 246] vnto 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 vsed. Ezeth. 20. 34. 35.

And this is the first benefit. The second is expressed in these words; and I will speake friendly, or comfortably vnto her. The originall hath it thus; and I will speake vnto her heart: by which is signified that he would speak vnto her such plea­sant and acceptable words, as should replenish her hart with true ioy and comfort, though they were in the middest of the wildernesse of affliction. And thus this phrase is vsed, Esa. 40. Esa. 40. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. Ioh. 11. 19. 1. Thess. 2. 11. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. And so in the new Te­stament, whereas it is in the Greeke, they comforted any, the Syriacke hath it, they spoke with their hearts. So Ioh. 11. 19. 1. Thess. 2. 11.

The meaning therefore is, that as when hee had brought his people into the wildernesse, he spake vnto them, deliue­ring his law, vnto which were annexed manifold promises of his great benefits, by which the people for the present were somewhat comforted in the middest of the afflictions which they suffered in the wildernesse; so hee would in the time of the Gospell, after hee had deliuered his people out of the thraldome of sin and Satan, speake comfortably vnto them whilest they were vexed and molested with manifold affli­ctions in the wildernesse of the world, that so being filled with consolation, they might patiently and cheerefully through the middest of these miseries march towards their heauenly countrie. Now this speech of comfort of which he here speaketh, is nothing else but the glad tidings of the Gospell, wherein we are assured of our deliuerance out of our spirituall thraldome vnto sinne and Satan, of the free pardon and remission of all our sinnes, of our peace and reconcilia­tion with God, and of euerlasting happinesse which Christ by his death and merits hath purchased for vs. The which speech of the Gospell is much more effectuall for our com­fort and consolation, then the speech of the Law. For then the Lord spake to the eare, but now hee speaketh to the heart; that comfort was but for the present, because being groun­ded [Page 247] vpon the condition of their obedience to the law, that prouing impossible their comfort was changed into horror and despaire; but this is eternall, hauing his foundation not in our owne workes and worthinesse, but vpon the free mer­cie of God, and merits of Christ, apprehended by a liuely faith. And lastly, because the Gospell offereth vnto vs farre greater benefits, then we are promised in the Law, and ther­fore 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 Sauiour Christ is the principall cause, and ther­fore he is called the consolation of Israel: Luk. 2. 25.

And so much for the meaning of the words. The doctrines The Do∣ctrines. which from hence arise are these. First, we may obserue, that howsoeuer the Lord being prouoked to iust displeasure by The Lord doth not re­taine his anger for euer. the sinnes of the people, doth not onely threaten his iudge­ments, but also inflicteth deserued punishments, yet he doth not retaine his anger for euer, nor yet delighteth in the af­flictions of his Church; but hauing with his fatherly cha­stisements humbled them and brough them vnto vnfained repentance, hee turneth his frownes into smiles, his threat­nings into promises, his iudgements into mercie, and with­drawing their afflictions and punishments, hee multiplieth vpon them his gratious benefits: For hee is slow to anger, but abundant in goodnesse and truth, Exod. 34. 6. 7. He will not al­waies Exod. 34. 6. 7. Psal. 103. 8. 9. chide, neither keepeth he his anger for euer, Psal. 103. 8. 9. And though he afflict vs, yet he dealeth not with vs after our sinnes, nor rewardeth vs according to our iniquities, as it is verse 10. neither retaineth he his anger for euer, because mercie plea­seth him, as it is Mic. 7. 18. An example wherof we haue in this Micha 7. 18. place, where after his sharpe threatnings he adioyneth gra­tious promises: likewise in the Israelites in y^e time of the Iud­ges; in the Iewes lead captiue into Babylon, and afterwards restored: but there needs but few examples to confirme that, of which we our selues haue so manifold experience, &c.

Secondly, out of the connexion of this with the former The mercie of God infinitely exceedeth the mercie of mā. verse, wee may obserue how infinitly the mercie of God ex­ceedeth the mercie of man: for whereas man being offended [Page 248] maketh this conclusion, because hee hath iniured me, there­fore I will reuenge my selfe vpon him, the Lord contrariwise in this place concludeth, that because the people had grie­uously prouoked his anger by their obstinacie in their idola­trie, and forgetfulnesse of him, therefore hee would allure them to repentance by his benefits and speake comfortably vnto them; as though he should say, Though they be so pee­uishly obstinate, that they care not wilfully and desperately to go on in their sins to their vtter destructiō, yet I wil not set my wisedome against their follie, nor suffer their stubborne willes to crosse my will and eternall counsell, but I will now begin to take care of them, seeing they will take no care of themselues; and because they haue nothing profited by all my threatnings and punishments, I will mollifie their hard hearts, and incline their stubborne and rebellious willes with my gratious promises and mercifull benefits. So that the Lord behaueth himselfe like a tender hearted father, and we demeane our selues like stubborne children; though our stiffe harts relent not vnder his corrections, yet his heart yearneth at our paine, and he is sooner wearie of punishing, then we of suffering punishment; and when his chastisements will not ouercome our malitiousnesse, hee laboureth to ouercome vs with his goodnesse and kindnesse: and as the carefull and louing Physition is not moued by the desperate wilfulnesse of his impatient patient, both refusing that which is good for him, and eagerly seeking that which is hurtfull and per­nicious, to giue him ouer to himselfe, but vseth the grea­ter care and diligence, by how much the lesse hee seeth that hee careth for himselfe; and when he heareth for all his loue and labour nothing but distempered and railing speeches from his patient, is rather thereby mooued to pitie then reuenge: so dealeth the Lorde with vs who are sicke in sinne, &c.

The vse which we are to make hereof is, that we not onely praise the Lord for this his mercie and goodnesse, but also that wee striue to follow his example, not seeking reuenge when wee are iniured, but striuing to ouercome euill with [Page 249] goodnes, as the Apostle exhorteth, Rom. 12. 19. 21. and so Rom. 12. 19. 21. shall wee indeed approue our selues to bee the children of our heauenly father, as our Sauiour teacheth vs, Matth. 5. Mat. 5. 44. 45. 44. 45.

Thirdly, we may heere learne, that neither Gods terrible The Lord on­ly leadeth to repentance. threatnings, nor sharpe afflictions, are auaileable to worke in our hearts true repentance, vnlesse the Lord allure and in­cline our harts with the inward operation of his holy Spirit, for the more God punisheth, the more naturally we repine and murmure; and our steely hearts like the anuill, with more blowes do waxe the harder, and sooner will we breake then bow, vnlesse the Lord incline vs: as appeareth in the example of Pharaoh, Saul, the Israelites, Esay 1. 5. and in our owne experience. Esay 1. 5.

Fourthly, we here learne, that the Lord is the principal and The Lord is the sole cause of our conuer­sion. sole cause of our conuersion, for vntill he incline and allure our hearts to leaue our sinnes, and to returne vnto him, nei­ther his promises nor his threatnings, neither his benefits nor his punishments will worke in our hearts vnfained re­pentance. And as this is manifest in this place, so also in di­uers other places of Scripture. Ieremie telleth vs, that the Black-moore may as well change his skinne, or the Leopard his spots, as we can do good, that are accustomed to euill, Ier. 13. Jer. 13. 23. 23. And therefore the Lord when he would conuert his peo­ple, saith, that he will giue them a new spirit, and taking the sto­heart out of their bodies, will giue them a heart of flesh, Ezech. Ezech. 11. 19. 36. 26. 11. 19. so Ezech. 36. 26. And our Sauiour Christ teacheth vs, that no man can come vnto him, except the Father draw him, Ioh. 6. 44. the Apostle likewise saith, that before our conuer­sion, Iohn 6. 44. we are not only sick, but euen dead in our sins, and ther­fore no more able to raise vp our selues from the death of sin, to the life of righteousnes, then a dead man to rise out of his graue, Ephes. 2. 1. Ephes. 2. 1.

But it may be demaunded, that if this be so, to what pur­pose serueth the ministerie of the Word, and exhortations to repentance, seeing he speaketh in vaine, that perswadeth a [Page 250] dead man to rise to life? I answere, that the ministerie of the Word, is the meanes of our conuersion, which the Lord by the inward operation of his holy Spirit, maketh effectuall for this purpose, in the hearts of all his elect. These exhorta­tions therefore vnto repentance are not in vaine, seeing the Lord worketh not vpon men, as vpon stocks and stones, but as vpon reasonable creatures, whom he exhorteth to repen­tance, and withall working vpon their hearts, by his holy Spirit, inclineth them to performe that vnto which hee 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 Sauiour saith, that the words which he spake were Spirit and life, Ioh. 6. 63. because Ioh. 6. 63. they were not like the law, which only commanded, and did not enable to yeeld obedience, but being made effectuall by the Spirit, which gaue life vnto them, they both enioyned and wrought in vs true obedience.

And this the Prophet implieth, when as he saith, that the Lord will allure or perswade them to turne vnto him; so that his word is the instrument, whereby he doth not only moue vs, but throughly perswade vs 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 vse which we are to make hereof is, that we yeeld vn­to him the whole praise of our conuersion, and not with the Papists share with him, ascribing part of the glorie vnto him, and part to our selues.

Secondly, seeing it is the work of God alone, we must not rest in our owne power and strength, for the effecting of this great worke, but we must call vpon God for this grace, say­ing with the Church, Lament. 5. 21. Conuert vs O Lord, and Lament. 5. 21. we shall be conuerted: much lesse are we to deferre our con­uersion from day to day, as though it were a matter which we can easilie performe at our owne pleasure, but conside­ring it is the Lords free gift, let vs receiue it when he offereth it, and turne vnto him, when he allureth and perswadeth vs to repentance.

And so likewise because it is the Lord alone, who allureth and turneth the heart, it behooueth al those who would con­uert others, not to rest too much in the force of their owne eloquence, or the strength of their owne reasons, but to ioyne with their earnest labour and endeauour, humble and hartie prayers vnto almightie God, desiring the assistance of his holy Spirit, by which alone their perswasions are made effectuall to perswade.

Fifthly, we here learne, not to expect presently vpon our We must not expect secure peace after our conuersiō. conuersion vnto God, and adioyning to the Church, secure peace and flourishing prosperitie: for after the Lord hath allured and perswaded vs to turne vnto him, he leadeth vs in­to the wildernesse of affliction, before he bringeth vs to rest in our heauenly Canaan. The world that hated our head Christ, will also hate vs which are his members, as our Saui­our hath told vs, Ioh. 16. 18. 19. Satan continually assayleth Ioh. 16. 18. 19. vs, labouring to regaine vs into his thraldome: and though we had no outward molestation, yet our inbred enemie the flesh will not let vs want combersome trouble and vexati­on. And therefore let vs not look for a paradise in this world, which was appointed for our pilgrimage, nor expect victo­rie and triumph, before wee haue vndertaken and finished our warfare, neither let vs imagine that we shall be confor­mable vnto Christ in glorie, before we haue been conforma­ble vnto him in his afflictions, or that we shall raigne with Rom. 8. 17. 18. him, before we haue suffered with him; or finally, that wee can passe into the kingdome of heauen, but by many afflicti­ons and tribulations. Examples hereof we haue in Adam, Act. 14. 22. Abel, Abraham, Isaac, Iacob, Dauid, and in the Apostles, yea in our Sauiour Christ himselfe, who first suffered, and so en­tred into glory. And this is that which our Sauiour hath fore­warned Luk. 24. 26. vs of in many places, Mat. 10. 17. & 26. 38. 16. 24. 24. 9. Iohn 15. 20. & 16. 20. 1. Thess. 3. 3. 4. 2. Tim. 3. 12. And therefore before we giue our names vnto Christ, and make profession of his Gospell, but let vs, as he counselleth vs, sit downe, and with the wise builder count the cost, lest hauing begun this great worke, and not being able or wil­ling [Page 252] to finish it, we expose our selues to derision. Let vs with Luk. 14. 28. 2. Cor. 6. 8. the Apostle resolue to go forward in our Christian course, by honor and dishonor, euill report and good report, and make full account, if we will be followers of Christ, to waite vpon him with our crosse on our backes: otherwise, if we embrace Christ and his Gospell for worldly respects, we will be ready to forsake him when we see our hopes frustrate, with Iudas, Simon Magus, and Demas. And though for a time we heare the Word with gladnes, and bring forth the blade of a glo­rious profession, yet when the sunne of affliction ariseth, it will wither, 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 obserue out The Lord is the sole au­thor of all true comfort and only giueth it to the conuer­ted. 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 obserued.

First, we here learne, that the Lord is the author of all true comfort, which hee imparteth onely vnto those, whom hee hath first allured and perswaded, 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 conuerted, and reconciled vnto God, according to that, Esa. 57. 21. Howsoeuer therfore worldlings may laugh Esay 57. 21. from the teeth outward, yet they haue no sound comfort, till the Lord conuert them, and speake comfortablie vnto their hearts, their mirth being continually checked with the pangs of an euil conscience, which continually summoneth them to appeare before Gods iudgement seate. No Traitour being condemned, can hartely reioyce, till he haue his par­don, &c.

The vse which we are to make hereof, is, that wee doe not seek for ioy & consolation in worldly vanities, in the meane time being destitute of the comfort of Gods Spirit; but first let vs labour for assurance of our true conuersion, and then being at peace with God, wee shall be replenished with the ioy of the holy Ghost. And secondly, seeing there is no true [Page 253] comfort till God the author of consolation speake vnto our hearts, let vs not seeke it elsewhere, but with the Apostle beg it at Gods hand by prayer: 2. Thess. 2. 16. 17. 2. Thess. 2. 16. 17. God afflicteth his, but doth not ouer­whelme them with miseries.

Secondly, wee heere learne, that howsoeuer the people of God after their conuersion are lead into the wildernesse of affliction, yet they are not left desolate to be ouerwhelmed with their miseries: for though all other helps faile, the Lord himselfe will speake comfortably vnto them, and keep them from fainting or sinking vnder the heauiest waight of affli­ction. Neither in truth is there any miserie so intolerable, but it may be borne with patience and ioyfulnesse of them, vnto whom the Lord hath spoken by his word and Spirit, assuring them that they are reconciled vnto him, and in his loue and fauour, that they haue their sinnes pardoned, and haue escaped condemnation, that all things shall worke to­gether for the best; and that these momentanie and light af­flictions 2. Cor. 4. 17. shall cause vnto them a superexcellent and eternall weight of glorie. Examples hereof we haue in Abraham, Ia­cob, Dauid, Elias, in the Apostles, Act. 5. 11. in the Thessalo­nians, Act. 5. 11. 1. Thess. 1. 6. who receiued the word with much affliction, and with ioy of the holy Ghost, 1. Thess. 1. 6. And finally in all the faithfull, who being iustified through faith, and being at peace with God, doe not onely reioyce vnder the hope of the glorie of God, but also in tribulation, Rom. 5. 1. 2. 3. Rom. 5. 1. 2. 3.

And therefore when we heare of, or feele sharpe affliction for the profession of the Gospell, let vs not bee daunted or discouraged, for the Lord when he hath brought vs into this wildernesse will speake comfortably vnto vs, he will not suf­fer vs to be tempted aboue our power, but will giue a good issue to all our trials, and will so arme vs with inward com­fort, 1. Cor. 10. 13. that we shall easily indure all outward afflictions. So that when we are brought into the wildernesse of affliction, so far are we to be from doubting of Gods loue and fauour, and of the comfort of his Spirit, that then aboue all other times wee are surely to expect them.

Thirdly, we are to obserue the meanes whereby this com­fort The meanes whereby God comforteth vs. is deriued vnto vs, namely, by Gods speaking vnto vs; [Page 254] the which speech is twofold, the outward speech of the Gos­pell, containing the glad tidings of our reconciliation with God, and all the gratious promises of life and saluation in Christ; and the inward speech of the Spirit, crying in our hearts, Abba, Father, and testifying vnto our spirits that we are Rom. 8. 15. 16. the sonnes of God. And hence it is that the Spirit is called the Comforter, Ioh. 16. 7. and our spirituall comfort the consola­tion Ioh. 16. 7. of the Spirit, Act. 9. 31. If then we would haue this inward Act. 9. 31. ioy and comfort, let vs with al diligence and attention, hear­ken vnto the glad tidings of the Gospell, and earnestly desire the Lord, that with the speech of his word he will ioyne the speech of the Spirit, and with them both replenish our hearts with this sweete consolation.

Fourthly, we may obserue, when the Lord speaketh com­fortably God doth not speake com­fortably vnto vs till we be humbled. vnto vs, namely, not whilest we liue in impenitencie and carnall securitie, but after that hee hath brought vs into the wildernesse, that is, after that wee are by manifold affli­ctions thorowly humbled; when hee hath brought vs to a true sight and sense of our sinnes, so that wee grone vnder them as vnder a heauie but then; and when he hath lead vs as it were into a desert of desperation, by causing vs to appre­hend his anger, and the manifold punishments which are due vnto vs, &c. Where Gods Ministers haue an example for their imitation, not to speake the comfortable and glad ti­dings of the Gospels to those who sit by the flesh pots of E­gypt, liuing in their carnall delights, with all sensuall securi­tie, vntill first they be brought into the wildernesse of affli­ction, and be humbled in the sight and sense of their sins.

Lastly, wee may learne that it is the dutie of Gods Mini­sters, Gods Mini­sters must speake com­fort to the heart, and not to the eare alone. 1. Cor. 2. 4. 5. when they would replenish any with sound comfort, not so much to speake to the eare with wittie conceits, hu­mane eloquence, and in the inticing speech of mans wise­dome, but they must speake to the heart in the plaine eui­dence of the spirit, and of power; otherwise their comforts will be but like Dauids musicke to Saul: for as whilest Da­uid plaied Saul was eased, but when hee ceased, the wicked spirit returned and vexed Saul: so whilest one afflicted in [Page 255] conscience heareth their sweete tunes of consolation, which rather delight the eare, 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 returne, and vexe them no lesse then in former times.

ANd so much concerning the second benefit, which is the consolation of Gods Spirit. Now in the third place he promiseth that hee will not onely be reconciled vnto her, receiuing her into his loue and fauour, and giuing vnto her the inward comfort and peace of conscience, but that he will also giue further assurance of his fauour and her reconcilia­tion, by multiplying his temporall benefits vpon her, the which shall not only in their owne vse be comfortable, but much more in respect that they are offered by God, and re­ceiued by the Church, as pledges of Gods eternall loue, and earnest-penies of her heauenly happinesse in Gods king­dome; with all which she shall be so replenished with ioy and true thankfulnesse, that she shall with all cheerefulnesse sing the praises of God, the author of all her welfare and fe­licitie. All which is contained, vers. 15. in these words: And I Vers. 15 will giue her her vineyards from thence, and the valley of Achor for the doore of hope, and she shall sing there as in the daies 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 Churches thankful­nesse, which she returneth vnto God for it. In the benefit pro­mised is set down: first, the benefit it selfe: secondly, the time when God bestoweth it: and thirdly, the end why it is giuen and receiued. The benefit it selfe is expressed in these words, I will giue her her vineyards, and the valley of Achor. Where the, Lord opposeth his benefits here promised to the punish­ments before denounted, vers. 12. for there he threatneth to take away her vines and figge trees, and here he promiseth to restore them againe, and that with aduantage, as is signified by the change of the word: for there hee threatneth to take [Page 256] away her vines, and here he promiseth to giue her vineyards, which consist of manie vines; the which also is expressed in the plurall number, to intimate their multitude and abun­dance.

Now vnder this one kind synecdochically are to be vnder­stood all other corporall benefits, of which before hee had threatned to strip them, and all other of like nature, as before I haue shewed: and much more by these types and shadowes we are allegorically to vnderstand Gods spirituall gifts and graces, which vnder them are vsually signified, the Lord ap­plying himselfe to the rudenesse & ignorance of the Church in the time of her infancie, who could not conceiue of Gods spirituall benefits, vnlesse they were after a palpable manner described and shadowed vnto them.

And amongst many particulars hee especially promiseth vineyards, the better to expresse Gods large bountie and the Churches great plentie: for bread and foode are necessarie for the preseruation of life, but wine aboundeth, the vse whereof seruing not only for sustentation, but also for com­fort and delight; as the Psalmist sheweth, Psal. 104. 14. 15. there he saith, that God giueth hearbes and bread for the vse Psal. 104. 14. 15 of man▪ and wine to make glad his heart. Whereas therefore he promiseth to giue them vineyards, the meaning is, that hee would measure out his benefits with a large and plentifull hand, so as they should haue abundance, and that not only for the relieuing their necessitie, but also for delight and comfort.

He saith further, that he will giue her the valley of Achor. Where he still continueth the former Allegorie, alluding to the deliuerance of the people of Israel out of Egypt, who af­ter that they had been tried a long time in the wildernesse, they were at last brought into the borders of Canaan, and ouercame the citie Iericho, where Achan stealing the ex­communicate thing, was by Iosua and the people brought into a valley neere adioyning, where he and his familie were stoned; which valley afterwards Iosua named the valley of Achor, because the people of Israel being ouerthrowne by [Page 257] the men of Ai, were exceedingly troubled, so that their harts melted like water, as appeareth, Ios. 7. 5. the which reason of Ios. 7. 5. 25. 26. the name, Iosua himselfe giueth, vers. 25. 26. as it also signi­fieth, being deriued from [...], turbauit.

But howsoeuer this valley of Achor, was to the people of Israel for a time a valley of trouble, yet afterwards it was vn­to them a place of great ioy and comfort, both because they obtained victorie against their enemies, the men of [...], and also because they enioyed this valley, which was exceeding fertill and fruitfull, especially of vines and fruitfull trees.

Wheras then the Lord promiseth to giue vnto his Church the valley of Achor, the meaning is, that as the people of Is­rael, after they had wandered in the wildernesse 40. years, de­stitute of corne, wine, oyle, and all other benefits, sauing those which the Lord miraculously bestowed; and in this respect, howsoeuer they were preserued by God, yet had they stil the image of death before them, and after they had been tried, and humbled by many afflictions, were in Gods appointed time brought into the confines of the land of Canaan, the countrie of Iericho, and the valley of Achor, where they en­ioyed all these blessings with great comfort and contentati­on; so that in respect of the great and sudden alteration they seemed newly transported from death to life: So the Church in the time of the Gospell, after she is reconciled vnto God, and hath passed thorow a wildernesse of affliction, for her triall and humiliation, is not only sustained in the middest of all her troubles, with the inward comfort of Gods Spirit, but also is further assured of Gods loue, by the outward testimo­nie of his manifold benefits, wherewith she is replenished with such ioy and consolation, that shee seemeth vnto her selfe restored from the death of sorrow and miserie, to the life of comfort and happines.

But yet whilest she remaineth in the valley of Achor, and but in the borders of the heauenly Canaan; howsoeuer shee hath great cause of ioy and contentment, in regard of the manifold benefits which God bestoweth vpon her, yet is her ioy often intermixed with sorrow and trouble, through that [Page 258] cursed Achan the flesh, which eagerly coueting the pleasures of sinne, and the golden baites of wickednes, is thereby al­lured to sinne, and to prouoke Gods wrath, by seasing vpon vnlawfull pleasures and profits accursed by God: by which inward rebell shee is betrayed vnto her outward enemies, those cursed Cananites, the world and the diuell, so that for a time they preuaile against her. But yet in the end she hath an happie issue out of all her afflictions: for as when Achan was stoned, Israel hauing hereby appeased Gods wrath, obtai­ned a famous victory against the men of Ai, so when the flesh is mortified which betrayed vs, we obtaine a glorious victo­rie ouer the world and the diuell, and so enter into a full pos­session of the heauenly Canaan.

And thus appeareth the great similitude, which is be­tweene the passage of the children of Israel out of Egypt, in­to the land of promise, and our passage out of the spirituall Egypt, the kingdome of sinne and Satan, into the heauenly Canaan, the true countrie and inheritance of all the Saints, which moued the Lord allegorically to allude vnto it in this place, as also Esay 65. 10. Esay 65. 10.

And this is the benefit here promised. The second thing specified, is the time when the Lord would bestow it, in this phrase, from thence, which in the Scriptures is sometimes re­ferred to the time, and sometime to the place, and accor­dingly here it is diuersly interpreted, by some, of the place, referring it to the desert; namely, that as soone as they came out of the wildernesse of affliction, they should enter into this valley of pleasure: by others, of the time, vnderstanding it thus; from thence forward, or as soone as I haue brought her thorow the wildernesse, and haue replenished her with the inward comfort of my Spirit, I will giue her a reall assu­rance of my loue, and not only speake comfortablie vnto her heart, by my word and Spirit, but also in effect and deed, as­sure her further of my loue and fauour, by multiplying vpon her my mercies and manifold benefits. The which interpre­tation is not much different from the other, but the rather to be embraced, because it hath better dependancie with the [Page 259] former benefit: for as soone as the Lord hath inwardly com­forted his people by his word and Spirit, then presently hee giueth them a true sense of his loue and fauour, by bestowing vpon them innumerable benefits, spirituall and temporall.

The third thing heere expressed, is the end why God gi­ueth, and the Church receiueth these his gifts and graces, not onely that shee may haue by them ioy and comfort in their present vse, but that they may serue as pledges and earnest penies, to confirme their hope and assurance of the possessi­on of eternall happines, the which is signified by this phrase, For the doore of hope. For that is said to be the doore of hope, which giueth entrance vnto hope, by offering some assu­rance that we shall obtaine the thing hoped for. As therefore the Lord gaue to the people of Israel the valley of Achor, that it should be vnto them a doore of hope, because the possession of the borders was a pledge vnto them, that they should enioy the whole land of promise: so the manifold benefits which the Lord bestoweth vpon the faithfull, whi­lest they be in the borders of Canaan, the Church militant, are vnto them a doore of hope, being assured pledges, that after we haue a while fought with our spirituall enemies, wee shall haue full possession of the heauenly Canaan, and the new Ierusalem.

And these are the benefits which are here allegorically promised. Now the reason why the Lord speaking of the spi­rituall deliuerance and happines of his people, alludeth to their temporall deliuerance out of Egypt, and entrance into the land of Canaan; was first, that hereby he might streng­then their faith in the full assurance of his promises, seeing they had alreadie experience of his truth, power, mercy, and goodnes in their former deliuerance, when as the grieuous sins, and great vnworthines of their forefathers, could not moue him to change his purpose, nor frustrate his word, be­cause his couenant was grounded, not vpon their deserts, but vpon his owne vndeserued loue, and meere good will. And secondly, in promising new benefits, he doth by this allusion put them in minde of the old, that by the remembrance of [Page 260] these, and hope of the other, they might be moued to true thankfulnes and obedience.

The second thing to bee considered in this verse, is the Churches ioy and thankfulnesse, in the present fruition of Gods gifts, and future hope of greater benefits, signified in these words, And she shal sing there as in the daies of her youth, and as in the day when as she came vp out of the land of Egypt. In which words is expressed the Churches ioy and thankfulnes, together with the place or time thereof; their ioy and thank­fulnes is signified by their singing of praises vnto God, the author of all these benefits, which continuing in the former allegorie and allusion, he compareth to that reioycing, and praising God, which the Israelites vsed after their deliue­rance out of Egypt, when as they saw Pharaoh and his ar­mie drowned in the red sea, of which we may reade, Exod. 15. vnder which speciall we are generally to vnderstand all Exod. 15. their reioycing and songs of praises, for all Gods benefits, especially when they were in the valley of Achor, and had entred into the possession of the land of promise.

Whereas then he saith, that she shall sing as in the daies of her youth and childhood: we are hereby to vnderstand the time of her comming out of the Egyptian seruitude, which is fitly compared to the birth and infancie of the Church, as before I haue shewed 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 therfore of these words is this, y^t as the peo­ple of Israel after their deliuerance out of the Egyptian bon­dage, and after that they enioyed Gods manifold blessings in the valley of Achor, did reioyce before the Lord, and ex­pressed their ioy by singing his praises: so the true Israel of God, in the time of the Gospell, after they are deliuered out of the spirituall bondage of sin and Satan, and are made par­takers of all Gods manifold blessings, both spirituall and temporall, being filled, not onely with ioy, but also with [Page 261] thankfulnes, hauing nothing else to returne to the Lord for all his benefits, they burst foorth into praises and thanksgi­uings.

The time or place when the Church shall performe this dutie, is expressed in this word, there: whereby is signified, that they shall thus reioyce and praise God in the valley of Achor, whilest they were in the vineyards, which God had giuen them. Where hee alludeth to the custome of grape-gathers in ancient time, who whilest they gathered their grapes and trode in the Wine-presse, sang praises vnto God; vnto which custome the Prophet alludeth, Esa. 16. 10. wher­by Esa. 16. 10. is signified, that great should be the Churches alacritie in praising God, so as she should not defer this dutie, or sloth­fully goe about it, but euen in the fruition of Gods benefits she shall be so filled with ioy and comfort, that not being able to containe her selfe, she shall presently burst foorth in­to his praises; and that not after a vulgar manner, as those who haue receiued ordinarie benefits, but like vnto those who are raised from death to life, from sorrow and miserie to all ioy and happinesse.

And so much for the meaning of the words. The doctrines The Do∣ctrines. hence to be obserued are these. First, here wee learne, that af­ter the Lord hath allured vs and spoken vnto our hearts by We must la­bour after true conuersion, if we would en­ioy Gods be­nefits. his word and Spirit, that is, after that he hath conuerted and brought vs to repentance, and giuen vnto vs inward com­fort, peace of conscience, and ioy in the holy Ghost, then doth hee giue vnto vs further assurance of his loue, and our reconciliation, by multiplying vpon vs not only corporall but also spirituall benefits.

Whence we learne, first, that if wee desire to be made par­takers of Gods temporall benefits, we doe aboue all things labour after true conuersion, and to feele the kingdome of Iesus Christ erected in our hearts, and the inward ioy and comfort of Gods Spirit, and then will the Lord also giue vs vineyards and the valley of Achor, that is, abundance of his benefits, not only sufficient for our necessarie sustenance, but also for our honest delight: according to that, Matth. 6. 33. Matth. 6. 33. [Page 262] Yea but the faithfull sometimes want these things. I answer, if the Lord withdraw temporall benefits, in stead of them he bestoweth more excellent gifts, euen his spirituall graces, faith, hope, patience, &c. as appeareth in the example of Iob. And though they haue no superfluitie, yet they haue suffici­encie, which they enioy with great comfort and contenta­tion: for either the Lord fitteth their state to their mindes, or their mindes to their state; as appeareth in the example of the people of God, fed daily with Manna, and water spring­ing out of the rocke, of Elias fed with Rauens, of the poore widow sustained by her cruise of oyle and handfull of meale. Yea and how little soeuer the faithfull haue, yet are they bet­ter prouided for then the wicked in the middest of all their abundance: for this may faile, bee spent, or taken away, but Gods prouidence will neuer faile in prouiding for his, nei­ther will the fountaine of his bountie bee euer drie, although it doe not at all times flow alike plentifully and with a full streame: Psal. 37. 16. 17. Psal. 37. 16. 17 Our graces no cause of our conuersiō.

Againe, whereas vnder these vineyards and valley of A­chor, are promised not only corporall benefits, but also spiri­tual graces; hence we learne, that we are first allured and con­uerted before these gifts of Gods Spirit are bestowed vpon vs; and therefore our inward graces and vertues are no cau­ses mouing the Lord to conuert and call vs, but effects of our vocation; neither doth the Lord allure and call vs because we are furnished with these graces, but he therefore furnisheth vs with them, because he hath called vs: Rom. 8. 30. Rom 8. 30.

And lastly, from hence we learne, not to expect full assu­rance of Gods loue and our reconciliation all at once, but Full assurance of Gods loue not to be ex­pected all at once. by one degree after another: for first God allureth vs, and then speaketh comfortably vnto vs by his word and Spirit, assuring vs that wee are his children, the which assurance is more and more confirmed when he giueth vnto vs the por­tion of his children his spirituall graces and temporall be­nefits.

Secondly, we may here obserue, that howsoeuer the Lord God mingleth benefits with crosses. giueth vnto the faithfull plentie of vineyards, & the valley of [Page 263] Achor, that is, innumerable benefits both spirituall and tem­porall, yet not without the mixture of many crosses and ca­lamities. For as long as wee are in this life, our prosperitie is mingled with affliction, our ioy with sorrow; and so long as we are but in the borders of our heauenly Canaan, this valley of pleasure shall be vnto vs also Achor, that is, the valley of trouble; partly in regard of our treacherous flesh, which be­ing allured with vnlawfull pleasures and profits doth moue vs to offend God, whereby we are hindred in our iourney to­wards our heauenly countrie; and wanting the feeling of our assurance of attaining to our eternall rest, wee are turmoyled with feare and doubting, and afflicted with much sorrow and heauinesse of spirit: and partly in respect of those cruell as­saults which the cursed Cananites, the world and the diuell make against vs, wherewith we are sometimes foiled, and al­waies troubled. But yet wee are not hereby to be discoura­ged, for the Lord will giue a good issue to all our trials, and in the end will grant vnto vs a glorious victorie ouer all our enemies; and changing this valley of trouble into a valley of triumph, will so bring vs into full possession of our hea­uenly Canaan, where wee shall obtaine comfort, without mixture of affliction, ioy without sorrow, and eternall rest from the assaults of all our enemies.

When as then wee are in any affliction, let vs remember, that though the Lord for a time seeme to frowne vpon vs, yet in the end he will turne vnto vs his gratious countenance, and whilest wee are in the confines of Gods kingdome the Church militant, let vs patiently beare our crosse, remem­bring that ere long wee shall haue full possession of our hea­uenly Canaan, where we shall enioy a perpetuall rest from all troubles, and be fully replenished with all ioy and happi­nesse.

Thirdly, we here learne, that the Lord bestoweth his tem­porall Gods tempo­rall benefits are to y^e faith­ful earnest pe­nies of those which are e­ternall. benefits corporall and spiritual, vpon the faithfull, not only for their present vse and comfort, but also for the con­firming and increasing of their faith and hope, in the assu­rance of farre more excellent gifts, euen the vnualuable trea­sures [Page 264] of his eternall kingdome; for hee giueth the valley of Achor for the doore of hope, that is, the benefits of this life, that they may be pledges and earnest penies, to assure vs of all his benefits belonging to the life to come. The which as it may be vnderstood of all Gods gifts bestowed vpon the faithfull, so especially of the inward graces of Gods sanctify­ing Spirit, namely, charitie, zeale, patience, humilitie, loue to the Gospell, sanctification of life, and the rest: so that who­soeuer finde themselues indued therewith, they may be assu­red that they haue so many pledges and earnest penies of their eternall happinesse, and that it is not possible that their hope should become void and frustrate, which the Lord hath confirmed with so many seales. The consideration whereof should make vs to labour aboue all things for these spiritual gifts and graces, whereby this doore of hope may be opened vnto vs, and wee confirmed in the assurance of our election and saluation: vnto which dutie the Apostle exhorteth vs, 2. Pet. 1. 10. especially let vs by all meanes seeke to obtaine 2. Pet. 1. 10. the gift of Gods Spirit, which giueth vnto vs an assured testi­monie that wee are his children and heires of eternall life, Rom. 8. 16. 17. sealeth vp this assurance in our harts and con­sciences, Rom. 8. 16. 17. Eph. 1. 13. Eph. 1. 13. and also is the pledge and earnest penie of our heauenly inheritance, 2. Cor. 1. 22. 2. Cor. 1. 22. We must me­ditate vpon Gods bles­sings new and old, to in­crease our thankfulnes.

Fourthly, whereas the Lord making new promises, doth shadow them out vnder the allegorie of ancient benefits, to the end that our assurance of future blessings, by experience of his former goodnesse and truth, may be ratified and con­firmed, and that in remembrance of pasted benefits, in the fruition of his present blessings, and in assured hope of his future goodnesse wee may be stirred vp to true thankfulnesse and obedience: let vs learne hereby, seeing we stand in need of all these helpes, to make this profitable vse of them, that is, first let vs call to minde Gods mercies of old, of which our selues haue had experience, as also his goodnesse, truth, and power, which he hath shewed towards others, in preseruing, sustaining and defending them, and so shall we with greater affiance and confidence depend vpon his neuer failing pro­mises, [Page 265] and all ruling prouidence in the middest of all extre­mities. And secondly, let vs not only thinke vpon those be­nefits, which we presently enioy, but let them serue also to call to our remembrance Gods former goodnes towards vs, as also those more excellent blessings and rich treasures of his heauenly kingdome, wherof all these are but pledges and earnest penies, that so this threefold cable of Gods gratious benefits, being as it were twisted together in our memories, may more strongly draw vs to true thankfulnes and obedi­ence, and that this infinite flame of his loue towards vs, may at least kindle in our hearts some sparks of loue towards him againe.

And these are the doctrines to be obserued out of the be­nefits Whosoeuer haue part in spirituall bles­sings, are fil­led also with ioy, gladnesse and thankful­nesse. here promised. Now out of the Churches dutie, wee may further obserue, that whosoeuer are made partakers of the former benefits, they are also hereby filled with ioy and gladnes, the which they expresse by singing Gods praises, not only with the voice, but also with the heart, and by glo­rifying Gods name, not only with verball thankfulnes, but also with the fruits of holy obedience, in the whole course of their liues: for as certainly as God promiseth our reconcilia­tion, conuersion, and all other his benefits; so doth hee likewise promise, that those that are possessed of them, shall laud and magnifie his name. And therefore whosoeuer haue not this inward ioy & gladnes in their harts, nor expresse the same by lauding and magnifying Gods name, it is certaine they haue no true taste of Gods spirituall benefits. For this inward fire of ioy and thankfulnes will not be smothered in the heart, but the flame thereof wil burst out into praises and thanksgiuing. Now because euery one may say, that he is fil­led with inward ioy, and may faine and straine out a verball thankfulnes, therefore we must labour to approue them by our outward actions, and a continuall course of holy obedi­ence, to be true and sincere, and so they will giue vs assurance that we haue indeed our part in al the former benefits; which otherwise we cannot haue, seeing the Lord giueth the one as well as the other, and to this end bestoweth his benefits, that [Page 266] we may glorifie his name by thankfulnes and obedience, as appeareth, 1. Pet. 2. 9. 1. Cor. 6. 20. 1. Pet. 2. 9. 1. Cor. 6. 20. We must not deferre our thankfulnesse.

Secondly, we may obserue, that this our thankfulnesse is not to be deferred, but presently to be expressed, euen whi­lest we are in the vineyards, that is, whilest our hearts are re­plenished with ioy, in regard of the comfortable vse of Gods present benefits, and our assured hope of those grea­ter mercies in the time to come; for negligent delaies cause forgetfulnes, which is also the mother of the grossest kinde of vnthankfulnes. But contrariwise, then will our praises and thanksgiuings be most zealous and feruent, when they issue from a hart presently inflamed with the ioyful sense of Gods benefits. An example hereof we haue in Dauid, 2. Sam. 7. 18. 2 Sam. 7. 8. Exod. 15. 1. Luk. 1. 46. in the Israelites, Exod. 15. 1. in the Virgin Marie, Luk. 1. 46.

Thirdly, we may here obserue, that as the ioy, so the prai­ses The praises of the faithfull must not be slight, but great and fer­uent. Esay 9. 3. and thanksgiuings of Gods people are not slight and or­dinarie, but exceeding great and feruent, not only like vnto the ioy in haruest, that is, in the fruition of Gods common benefits; but like the ioy wherewith men reioyce after some famous victory obtained against their enemies, yea and such enemies as haue in former times held them in most seruile and slauish seruitude: for this was the ioy of the Israelites, vnto which the Prophet compareth here the ioy and thank­fulnesse of the faithfull. Yea in truth, so much our ioy and thankfulnesse should exceed theirs, as the greatnes of the be­nefit of our spirituall deliuerance, out of the miserable cap­tiuitie of sin and Satan, exceedeth the deliuerance of the Is­raelites out of the bondage of Egypt. We must then reioyce and be as thankfull as those ought to bee, who haue passed from death to life, from the greatest miserie to the highest happines, and are exalted from being the firebrands of hell, to be the sonnes of God and heires of heauen.

ANd so much cōcerning the second benefit. In the third place the Lord promiseth, that he will giue grace to his Church and people, that they shall embrace his pure wor­ship [Page 267] and seruice, and abolish all idolatrie and superstition, in these words, Vers. 16. And at that day, saith the Lord, you Vers. 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 remembred by their names. In which words the Lord The exposi­tion. promiseth two things, first, that hee will restore his sincere worship: secondly, that he will roote out all idolatrie. The former, in these words, And at that day, saith the Lord, shall you call me Ishi. Where is set downe, first, the time when the Church should performe this dutie: and secondly, the dutie it selfe. The time in these words, And at that day; that is, when the Lord hath effectually called her, spoken comforta­blie vnto her, and multiplied his benefits vpon her, then should she in loue and thankfulnes, shew her selfe zealous in offering vnto God his pure worship, and in abolishing all reliques of idolatrie.

The dutie which the Lord promiseth she shall performe, is, that she shall call him Ishi, that is, my husband: where the Lord alludeth to the couenant which is made betweene 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 performe all duties of a wife vnto him. As though he should say, Howsoeuer in former times thou hast run after thy louers, yet when I haue called and conuerted thee, thou shalt remember the coue­nant of mariage betweene vs made, and so forsaking thy idols, thou shalt acknowledge and professe, that I alone am thy husband. Now whereas he saith, that she shall call him Ishi, we are first hereby to vnderstand, that the Church mind­full of her couenant, shall embrace him as her only husband, not verbally alone, or with an idle shew, but in deed and truth behauing her selfe towards him, as it becommeth the Lords spouse, that is, first in generall, she shall worship and serue him purely and sincerely, according to his will; more specially, that she shall obserue coniugall fidelitie, loue him aboue all, depend vpon him alone, with a true affiance for all blessings, and call vpon his name: the which dutie is im­plied [Page 268] in the text, for it is not said, she shall call me husband, but Ishi, O my husband, namely, inuocating his name by prayer.

Secondly, he sheweth 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, shee shall call him husband, and not onely acknowledge him so to bee in her heart and mind.

And this is the first dutie which the Lord promiseth that the Church shall performe. The other is, that as she should be carefull to aduance his pure worship, so she should shew the like zeale in abolishing all reliques of idolatrie; signified in these words, And thou shalt call me no more Baali, or, O my Baal; that is, As I would not haue thee to ioine idols with me in my worship, so I would not haue thee to worship and call vpon me in an idol, or after an idolatrous maner, but in spirit and truth, purely & sincerely. Where the Lord sheweth, 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 idoll Baal, as appeareth in this place, but shall come vnto him immediat­ly, and not by a substitute or inferiour patron, and call vpon 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 vpon by the name of Baal, seeing it signi­fieth a god, lord, or patron, and sometime also a husband, as well as Ish? I answere, the Lord would be called Ish, rather then Baal, first, because Baal being a name of empire and do­minion, brought with it some seruile feare; the other name Ish signifying properly a husband, offereth nothing to our consideration but loue, fidelitie, grace and protection; and therefore the Lord refuseth the former name, in the time of the Gospell, as being too austere, sauouring only of authori­tie and Lordship, and will be called by the amiable name of [Page 269] Ish, or husband, to shew that he hath renewed his couenant, is reconciled to his Church, and is now become most louing and gratious vnto her.

The second cause, which I take to be the more principall, is, that he might hereby shew his detestation of idolatrie, in that hee would not endure to bee called by the name of an idoll, though otherwise good in it owne signification. And this his detestation he further sheweth, when as he saith, that they should bee so farre 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, &c. Vers. 17. Where is set downe, who it is that thus purgeth the Church from all the relikes of idolatrie, namely, the Lord himselfe, I will take away. Secondly, the manner or degree, how it must be purged, to wit, from all the relikes of idolatrie and super­stition, so that it shall not be lawfull for the people of God so much as to name an idoll, vnlesse it bee as they name the diuell with hatred and detestation. The like places vnto this we haue, 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 vtterly destroy all the places wherein the nations which ye shall possesse, serued their gods vpon the high mountaines, &c. 3. Ye shall hew downe the grauen images of their gods, and abo­lish their names out of that place. An example whereof wee haue in Dauid, 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, hee expresseth the end why hee would not haue them so much as name idols, to wit, that they may no more be remembred by their names, that is, that hauing nothing to doe with idols, neither in deede nor word, the memorie of them may perish, and men may be freed from all danger of falling into idolatrie; which being preserued, there remai­neth a continuall baite to intice vs, which in regard of our corruption and pronenesse to idolatrie, we are apt to swal­low, to our perdition.

And this is the meaning of these words. The doctrines The Do∣ctrines. which arise out of them are these. First, out of the 16. verse [Page 270] we may obserue, that as soone as we are conuerted and assu­red Assurance of Gods loue makes vs zea­lous in his seruice. of Gods loue by the inward testimonie of his Spirit, con­firmed by innumerable his gratious benefits, which are so many earnest penies and pledges of his fauour and our re­conciliation, then doth the Lord also giue vs this grace to shew our selues forward in the duties of his worship and ser­uice, and in rooting out all superstition and idolatrie. If ther­fore wee be truly conuerted and indued with Gods Spirit, and with the graces thereof, then will we also be zealous and deuout in performing seruice vnto God, in hearing his word, calling vpon his name, receiuing the Sacraments, &c. as also in purging our selues from idolatrie and superstition, and in remouing all false meanes of his worship: but if this care and zeale be wanting, it is manifest, that as yet wee are not conuerted, nor haue tasted of the comfort of Gods Spi­rit, and the graces thereof: for when God hath bestowed these, then at that day also he stirreth vs vp to loue and serue him, as our Lord and husband, forsaking all idols and idoll worship, as appeareth in this place.

Secondly, we may obserue, that those who are truly con­uerted Those who are truly con­uerted, openly professe their conuersion. and indued with Gods Spirit, they doe not onely in­wardly serue the Lord as their onely husband, but also out­wardly make a confession hereof to the glorie of God and edification of others: for it is not said here that the Church and members thereof should onely in heart acknowledge, but also by voice professe, that God was her husband, and forsake and disclaime with the like open plainnesse idols and idolatrous worship. And surely this is a singular fruite of our saith and vnfained repentance, when as we doe not only serue the Lord, and embrace his true religion in our hearts and soules, but also make an outward profession hereof to all the world, though thereby wee expose our selues to the scoffes and contempt, obloquie and slander, malice and vio­lence Matth. 5. 16. 1. Pet. 2. 12. and 3. 13. Rom. 10. 10. Psal. 22. 22. Ioh. 9. Act. 5. of prophane and wicked men. Which holy dutie is commended to Gods seruants in many places: Matth. 5. 16. 1. Pet. 2. 12. 3. 15. Rom. 10. 10. An example whereof we haue in Dauid, Psal. 22. 22. in the blind man, Ioh. 9. in the Apostles, [Page 271] Act. 5. in Paul, Act. 24. 14. With which holy profession who­soeuer Act. 24. 14. glorifieth God, the Lord will giue glorie vnto him, by professing and acknowledging him for his sonne and heire of heauen: Matth. 10. 32. Matth. 10. 32.

Thirdly, wee may obserue, that the Prophet speaking of Our spirituall mariage com­priseth al con­iugall duties. those duties which the Church being conuerted and recon­ciled vnto God should performe vnto him, comprehendeth them all vnder this one, that she should call him husband, because indeede it containeth all the rest, as being the foun­taine from which they spring. For if wee embrace the Lord as our husband, then haue we giuen him both our heart and hand, then haue we plighted vnto him our faith, and then do we also loue him aboue all, feare his displeasure, depend vp­on his prouidence, and shew our selues zealous in perfor­ming all good duties vnto him. Of which inward graces and outward obedience, whosoeuer are destitute, they are not espoused vnto God, &c.

Fourthly, wee heere learne, that it is not only vnlawfull to It is vnlawfull 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 idoll they worshipped the true Iehoua: for hee doth not heere forbid them to worshippe Baal, the god of the Sidonians, but that they should call him any more Baal, that is, call vpon and worship him in the image. So that the Papists excuse, vnder which they maske their idolatrie, is vaine and friuolous: for they say that they worshippe not the images, before which they fall, but God in them: and likewise when they worship Saints departed, they affirme that they worship God in and by them. The which their assertion is false, as appeareth by their falling downe before them, their making of vowes, of­fering oblations, and their going on pilgrimage vnto them: and though it were true, that they did not worship them, but God in them, yet hereby they are not cleered, seeing they commit the same idolatrie which God here condemneth in the Israelites.

Lastly, wee here obserue, that the Lord is now no more to [Page 272] be esteemed of the Church a seuere Lord or fearefull Iudge, The Lord is a gratious hus­band of the Church. but as a gratious and louing husband. The consideration whereof serueth, first to replenish our hearts with all ioy and comfort, in that we who were enemies and strangers, are ad­mitted into so neere league of friendship, and into so inuio­lable a bond of loue and amitie with God, as is betweene a most louing husband, and his beloued spouse. Secondly, it serueth notably for the confirming our saith and affiance in God, in the middest of all wants, dangers and extremities, in that we haue a husband who is most able and readie to pro­tect and prouide for vs. Thirdly, it serueth to confute the do­ctrine and practise of the Papists, who dare not goe directly vnto God by prayer, but by the mediation of Saints: for if Christ be espoused vnto vs, to whom may wee preferre our suites with greater boldnesse and confidence, then vnto our gratious husband? or who is more neere vnto vs, then Christ, or more deare vnto Christ then we, his beloued spouse, that we should make choice of, to be out Mediatour betweene vs and him? And lastly, here we learne how we should performe our obedience vnto God, not seruilely for feare, as vnto a ter­rible and straight master, but with loue and reuerence, as vn­to a gratious husband, whose will wee performe, rather to a­uoid thereby his displeasure, then for any hope of gaine, or feare of punishment.

And these are the doctrines to be obserued out of the 16. The Lord purgeth his Church from all idolatrie and supersti­tion. verse. Out of the 17. verse wee may further obserue, who it is that purgeth the Church from all idolatrie and superstition, and restoreth Gods true and sincere worshippe and seruice, namely, the Lord himselfe, I will take away; So that it is not in the will and purpose, nor in the power and policie of man, to worke this great alteration and reformation first and prin­cipally; for man in his owne nature is prone to idolatrie and superstition, and when he is once entred into it, in stead of re­turning out of this puddle, he is readie, being ouer y^e shooes, to plunge himselfe ouer head and eares; but it is the Lord himselfe, who illuminateth our eyes with the knowledge of his truth, and inableth vs to discerne the sottishnes of super­stition, [Page 273] and the filthines of our spirituall whoredomes, and moueth our harts to loath and detest them, & to embrace his true religion and sincere worship. And therfore, when as we would haue the house of God clearely purged from all re­liques of superstitiō, we must not only euery man in his place and calling, further as much as in vs lieth this good worke, but principally wee are all in generall to ioyne together in prayer vnto God, desiring his assistance for the effecting of it, for he is the chiefe cause thereof, and the greatest Potentates of the earth are in this worke but his instruments and depu­ties, whom he can easilie incline to effect it, when so it plea­seth him: Prou. 21. 1. Prou. 21. 1.

Secondly, we may obserue, that there cannot too great There cannot too great dili­gence be vsed in purging the Church from idolatrie. precisenesse, care and diligence bee vsed, in purging the Church from all reliques of idolatrie and superstition, and in restoring the puritie 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 owne signification, because it had been abused to idolatrie, and enioyneth his people not so much as to mention the name of an idoll. The like places are those before quoted, Exod. 23. 13. Deut. 12. 2. 3. Psal. 16. 4. 5. to which we may adde Zach. 13. 2. I wil cut off the names Zach. 13. 2. of the Idols out of the land, and they shall no more be remembred: and Esay 30. 22. Yee shall pollute the couering of the images of Esay 30. 22. siluer, and the rich ornament of the images of gold, and cast them away as a menstruous cloth, and you shall say vnto it, get thee hence.

This rule then is to be obserued of all, who reforme the Idolatrie must be rooted out, both head and taile. Church, that they root out idolatrie and superstition, both head and taile, in substance and ceremonie, and not suffer an idolatrous or superstitious name to remaine: yea they are not only to remoue things out of the Church, which are ido­latrous and superstitious in their owne nature, but also such indifferent things, as being lawfull in themselues are abused to idolatrie; because through the corruption of our nature, [Page 274] all meanes and occasions, to put vs in mind of idolatrie, are so many traps to catch vs, and so many baites to allure vs to fall into this sin againe. So heere the Lord will not haue his people to name Baalims, because he would not haue them so much as remembred. But lest it might be obiected, that these idolatrous names are originally euill, wee shall also finde, Ier. 23. 36. that the Lord forbiddeth to call his Word, Jerem. 23. 36. the burthen of the Lord, notwithstanding that it was his owne phrase by the mouth of his Prophets, because it was now growne amongst the people into obloquie and con­tempt. And Ezechias is commended for breaking the bra­sen serpent, which was made by Gods appointment, be­cause the people abused it to idolatrie, 2. King. 18. 4. Yea but 2. King. 18. 4. Princes and supreme Ma­gistrates must reforme the Church. who hath this authoritie to purge the Church from all re­liques of idolatrie? I answere, chiefe Gouernours, Princes, and supreme Magistrates, who are appointed by God to be the nursing fathers of the Church; neither may priuate men intermeddle with publike reformation, but only the Gouer­nours of the Church, as we may see it confirmed by innume­rable presidents in Gods word. And they, as I said, are to root out idolatrie and all reliques thereof; for this is a singu­lar dutie belonging vnto them, which is so much commen­ded in those godly Magistrates and Kings, Moses, Dauid, E­zechias, Iosias, and the rest: the neglect whereof, wee shall find condemned in other Kings, though vertuous and reli­gious, who restoring Gods true religion, yet suffered the groues and high places to remaine.

But if this dutie be neglected by Magistrates, how are pri­uate Priuate men must not in­termeddle with publike reformation. men to behaue themselues? I answere, they must con­taine their courses within the compasse of their calling, and in the first place they must seeke to reforme themselues, and those vnder their priuate charge, purging & preseruing them as from all other sinnes, so especially from all manner of ido­latrie and superstition; and for the publike reformation they are to further it, as priuate men, by petition, the helpe of their friends, and best meanes, especially they are to commend [Page 275] Gods cause into his owne hands, by feruent and continuall praier, who is able to bring it to passe, by iust and lawfull courses.

But may they ioyne themselues to such Churches as are Ceremoniall imperfections of the Church must not cause a separation. spotted with imperfections? I answere, there are some cor­ruptions which are substantiall and vndermine the founda­tion of religion, and these may iustly cause a separation: but there are others in ceremonies and circumstances onely, the substance and parts of religion and Gods worship remai­ning sound and vnshaken; and these are not causes sufficient to make a rent from the Church, seeing there was neuer 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 ad­ministred according to Christs institution) there we may bee built vp in Christ, and attaine vnto eternall saluation.

And as the people are not for these wants and imperfecti­ons to leaue the publike seruice of God, so neither (as I take it) are Gods Ministers to forsake their ministrie, without the helpe whereof, the people cannot publikely worship God, nor be built vp in Christ, and edified in their holy faith, ra­ther then they will vndergoe some rites and ceremonies, though very inconuenient, if it cannot be proued that they are in their vse simplie euill and vnlawfull: Neither do I thinke any inconuenience so great, as the neglect of prea­ching Christ crucified, &c. 1. Cor. 9. 16. 1. Cor. 9. 16. The prophane practise of Po­ets condem­ned.

Thirdly, whereas God saith, that his people shall not so much as name idols, vnlesse it be with hatred and detestati­on, here is condemned the prophane practise of our Poets, who thinke their poems are not artificiall, and in the right poeticall vaine, vnlesse they bee stuffed with the names of Heathen idols, as Iupiter, Apollo, Pallas, Venus, Cupid, and such like; sometime also in a prophane deuotion, inuocating their helpe, for the perfecting of their poesie: but accursed be that vaine, wit, or eloquence which sacrilegiously robbeth God of his honor, & bestoweth it vpon idols, whether it be done in iest or earnest. So likewise here is condemned their pra­ctise, [Page 276] who sweare by the idoll of the Masse, by the Rhood, and such like idols; for what is this but to renue their credit by an honorable remembrance of them, and after an idola­trous manner to seate them in Gods 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, tranquillitie, and immunitie from dangers. Vers. 18. And in that day will I make a couenant for them, with Vers. 18 the wilde beasts, and with the fowles of the heauen, and with that that creepeth vpon the earth; and I will breake the bow, and the sword, and the battell, out of the earth, and will make them to sleepe safely. In which words the Lord promiseth, that he wil The expo­sition. so watch ouer his Church and people with his prouidence, that they shall haue securitie and peaceable rest, though they be compassed about with dangers and manifold euils; and amongst others he maketh choice of two, to signifie all the rest, namely, that he would deliuer them: first, from the bru­tish rage and violence of vnreasonable 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 couenāt for them with the wilde beasts. Where the Lord sheweth, that when his people were conuerted and re­conciled vnto him, he would not only bestow vpon them his benefits both spirituall and corporall, but also defend them from dangers, so that no euill should come vnto them: and particularly, he promiseth to protect them from vnreasona­ble creatures, which are all referred to three sorts: first beasts, as Beares, Lions, Tigres, Wolues, &c. secondly, the fowles of heauen, by which hee vnderstandeth all rauenous and harmefull birds; thirdly creeping things, as serpents, canker wormes, locusts, caterpillers, and such like.

All which creatures before the fall were by Gods ap­pointment vnder mans lordship and dominion, yeelding vn­to him voluntarie and free obedience, but after by his sinne [Page 277] and rebellion, man had made God his enemie, he lost his so­ueraigntie, the creatures rebelling against him, who was a re­bell to their great Lord and Creator, and pulling their necks out of the yoke of their subiection; and whereas before they peaceably obeyed him, now they were willing to bee the Lords readie instruments to inflict deserued punishments, and bring man to destruction; the water to drowne him, as it did the whole world; the fire to burne him, as it did Sodome; the aire to poyson and infect him, as in the time of the pestilence; the earth to swallow him, as it did Dathan and his followers; the beares to deuoure 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 Samaritanes; Serpents to sting him, as they did the Israelites; yea euen the basest creatures haue both will & power enough when God giueth signe of battel, as frogs, caterpillers, lice, as we may see in the plagues of Egypt, and in the example of Herod deuoured by lice. Act. 12.

And therefore when the Lord mustereth and marshalleth vp together his armie of iudgements, wherewith he punish­eth the rebellion and sin of man, cruell and noisome beasts are one choice band wherewith he assaulteth him, as appea­reth Leuit. 26. 22. Ezech. 14. 15. But when as man in Christ is Leuit. 26. 27. Ezech. 14▪ 15. reconciled vnto God, then also the Lord beginneth to re­store vnto him his dominion ouer the creatures, and maketh a couenant with them for man, that is, causeth them to be­come harmelesse, 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 feare him, Psal. 91. 13. Ezech. Psal. 91. 13. Ezech. 34. 25. 34. 25. So also Eliphaz speaketh notably to this purpose, Iob 5. 22. 23. Howsoeuer therefore Gods children are com­passed Iob. 5. 22. 23. about with dangers, yet they shall be safe vnder the shadow of his wings, Psal. 91. 1. 4. And in the middest of tur­moyles Psal. 91. 1. 4. and molestations, their soule shall dwell at ease, as it is Psal. 25. 13. Psal. 25. 13.

But it may be demanded how this promise is accompli­shed, How y^e faith­ful haue peace with the brute creatures. seeing the godly man hath these beasts in subiection no more then the wicked, and oftentimes they are alike hurtfull [Page 278] and pernitious vnto both. I answere, first, that the Lord doth performe this promise as hee doth all other concerning worldly and temporall benefits and deliuerances, namely, not absolutely, but conditionally, so farre foorth as they will stand with his glorie and the good and saluation of his chil­dren: and if at any time it fall out otherwise, then though he inflicteth vpon them the contrarie afflictions, troubles and dangers, yet hee sanctifieth them for the accomplishing of these maine ends, the furthering of his owne glorie and their saluation, so as they are not hurtful, but exceeding good and profitable vnto them. And thus the Lord performeth his promise of preseruing his children from bruite beasts and such like dangers, so that either they may be assured of deli­uerance from them, which vsually the Lord granteth, as wee may see in the example of Daniel in the lions denne, and Dan. 6. Act. 28. 5. Paul whom the viper could not hurt; or otherwise if they be ouertaken of these dangers it is for their good, seeing all things, euen afflictions themselues, worke together for the best to Gods elect, Rom. 8. 28. Rom. 8. 28.

Secondly, wee are to know, that the Lord doth vsually in the old Testament, vnder the promises of temporall benefits and deliuerances, with which the people were best acquain­ted, shadow out vnto them his spirituall grace and prote­ction; and so here particularly he promiseth protection and deliuerance from brute and sauage beasts, with which the Israelites were much vexed and indangered, that by this be­nefit which they could feelingly apprehend, he might leade them as it were by the hand, and bring them to a full assu­rance of his protection and carefull prouidence, alwaies watching ouer them for their deliuerance out of all dangers, especially from the furie and malice of our spirituall ene­mies, sinne, Satan, and the world, who neuer cease assaulting of Gods elect. 1. Pet. 5. 8. 1. Pet. 5. 8.

Thirdly, this couenant of peace and harmelesnesse may be said to be made betweene all creatures and Gods chil­dren, because after they are reconciled vnto God, and be­come his sonnes by adoption and grace, then is their ancient [Page 279] title and right of dominion and rule ouer all the creatures re­nued, which was lost by the fall; into the possessiō of which right they enter in this life, but enioy it not in full perfection vntill y^e life to come; for the subiection of the creatures vnto vs dependeth vpon our subiection and obedience to God, and therefore because this is but begun and imperfect in this life, theirs also to vs is imperfect and but in part.

And this is the first part of our peace and securitie, which respecteth the brute creatures. Now because there is no grea­ter enemie to man then man, according to the prouerbe, Ho­mo homini lupus, therefore the Lord likewise promiseth his Church peace and securitie, in respect of those manifold dan­gers which men might cause vnto them; And I will breake the bow and the sword, &c. Where vnder these instruments of warre, the sword and bow, we are to vnderstand warre it selfe; as though hee should say, I will not onely make peace be­tweene my Church and the brute creatures, but also between men themselues, so that all warre, hatred and contention shal cease, and florishing peace and tranquillitie shall be esta­blished vpon the earth. The like places vnto this wee haue, 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 couenant of peace vnto the Church.

Yea but the Church is not freed from warres, nay rather as soone as we professe our selues Gods seruants, we are sure to haue the world to bee our enemie, who bendeth all her force against Gods Saints, and laboureth both by secret trea­son and by open force to bring them to destruction. And a­gaine, our Sauiour hath taught vs, that he came not to bring Matth. 10. 34. peace but warre, euen betweene neerest friends; and that in these latter times we are especially to expect warres, vprores, and cōtentions; how therfore is this promise accomplished? I answere, it is performed either in respect of an outward and worldly, or an inward and spirituall peace. If wee vnderstand it in the first sense, then this promise of a worldly peace (be­ing a temporarie benefit) is to be vnderstood with the con­dition and limitation before prefixed, namely, of Gods glo­rie and our spirituall good.

Secondly, God thus performeth his promise, not by free­ing [Page 280] them altogether from warres, but by defending and de­liuering them in the day of battaile, so as the force and furie of their enemies shall not hurt them: and this is signified by the phrase here vsed, for hee doth not say that hee will take cleane away the bow, sword, and battaile, but that hee will breake them, that is, weaken, abate, and ouerrule their force and power, so as they who depend vpon him shall not bee destroyed by them.

Thirdly, this promise is accomplished among the faithfull themselues, which howsoeuer before their conuersion they are one to another as cruel and hurtful as lions, tigers, beares, yet after they ioyne themselues to Gods Church, they lay aside their malice and brutish nature, and performe all mu­tuall duties of loue & Christian amitie, as appeareth Esa. 11. 6. Esa. 11. 6. The spirituall peace of the faithfull. But especially vnder the type of this outward peace, wee are to vnderstand that Euangelicall and spirituall peace, which is inwardly seated in the heart and conscience, after that we are assured of our reconciliation with God through Iesus Christ, which the Angel first proclaimed, Luk. 2. 14. and our Sauiour afterwards promised to all the faithfull, who are truly hum­bled, Luk. 2. 14. and haue subiected themselues to beare 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 vnto whom hee writeth. And this peace is twofold, peace with God, and the fruite thereof peace of conscience, with which whosoeuer are endued, they haue tranquillitie and Christian securitie in the midst of their worldly enemies, who though they rage neuer so furiously against them, yet they cannot disturbe this peace, much lesse take it from them, but in the middest of all garboyles and fierie afflictions, they may ioy­fully 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 vs? &c. So that this spirituall peace may well stand with our worldly troubles and persecutions, of which our Sauiour hath forewarned vs, and therefore he ioy­neth them together: Ioh. 16. 33. In me yee shall haue peace, in the world yee shall haue affliction. So Ioh. 14. 27. Peace I leaue Ioh. 16. 33. Ioh. 14. 27. [Page 281] with you, my peace I giue vnto you, not as the world giueth, giue I vnto you, &c. And the Prophet Dauid sheweth, that howso­euer the bodies of those that feare the Lord are tossed and turmoiled, yet their soules 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 securitie of the faithful. our gifts and graces are, which we haue receiued, and shal be fully perfected in the life to come. Now in the last place, hee setteth downe 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 wil cause them to sleep safe­ly or securely. Whereby we are not to vnderstand, that the faithfull in the time of the Gospell, shal be slothful and care­lesse, as though they were exempted from all danger; but that in the middest of all troubles and dangers, they shall be so comforted with the feeling of their inward peace, and so assured of Gods protection and prouidence watching ouer them, that they shall be freed from that terror and desperate feare, which wholly possesseth the wicked in the time of dan­ger: and howsoeuer they carefully watch and ward, and di­ligently prepare themselues to endure the assaults of their e­nemies, in regard of their owne frailtie, and their great power and malice; yet not with any distempered and tumultuous passion, but so as in the middest of their feare they quietly sleepe, and peaceablie rest vnder the shadow of Gods pro­tection. An example whereof we haue in Dauid, Psalm. 4. 8. Psalm. 4. 8. I will lay me downe, and also sleepe in peace, because thou Lord only makest me dwell in safetie. So Peter, though hee were in prison, loaded with chaines, watched with souldiers, and de­stinated euē the next day to the slaughter, yet in the middest of all these imminent dangers, resting vpon Gods proui­dence, he also tooke his naturall rest and sleepe, so that the Angell that was sent to deliuer him, was faine 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 haue slept, yet they rested quietly and peaceablie vpon [Page 282] Gods prouidence, spending the night not in mourning and weake lamentation, but in prayer, reioycing, and singing of Psalmes, Act. 16. 25. Act. 16. 25.

And this is the meaning of these words. The instrustions The Do∣ctrines. which arise out of them for our owne vse, are these. First, we may obserue, what is the cause which hath depriued vs of the Sin depriued vs of the do­minion and vse of the creatures. dominion, vse and benefit, which we had by creation, ouer and by all the creatures; namely our sins; for this priuiledge was granted vnto man, vpon the condition of his obedience vnto God, which because he obserued not, therefore he lost his rule and dominion, right and interest he had vnto them; so that what rule he hath ouer them, and vse of them, whilest he continueth in the state of disobedience, he enioyeth it not by any lawfull right, but by tyrannicall vsurpation, vnder which thraldome the creatures grone, earnestly desiring to be deliuered from it, Rom. 8. 22. So that howsoeuer in the Rom. 8. 22. creation, all the creatures were made for man, subiected vn­to his gouernment, and appointed for his vse, and man only was made for God and his seruice; yet after man by his fall had disabled himself, so as he neither could nor would serue his Creator, the creatures were freed from the subiection and slauish vse of man; and in stead of seruing and obeying him, they are readie euery one in their place, to be the execu­tioners of Gods iust iudgements, inflicted for his sinne and rebellion: like seruants who set themselues against their ma­ster, when he traiterously setteth himselfe against his Prince, who is the chiefe Lord and Soueraigne ouer them all. When as therefore we heare of losses and spoiles by fire or water, of the hurt or death of men by the brute beasts, and serpents, of dearth and scarcitie caused by too much raine or drought, cankers, caterpillers and such like, all and euery of these are so many remembrancers to put vs in mind of our sinnes and rebellion against God, and so many monitors to warne vs, that we forsake our wicked courses, and turne to the Lord by vnfained repentance.

Secondly, wee heere learne, when man is restored to his When our do­minion ouer the creatures is restored. right of ruling, and vsing the creatures, without sin in respect [Page 283] of God, and tyrannie in respect of them, namely, when he is reconciled vnto God in Christ, & being adopted for his son in him, becommeth heire and lawfull owner of all the crea­tures; for when the Lord hath renued his couenant with vs, then doth he also renue the couenant betweene vs and the creatures, which is set downe, Gen. 1. 28 29. The considera­tion Gen. 1. 28. 29. whereof should moue vs earnestly to labour after the assurance of our reconciliation with God, and our adopti­on; for vntill then we haue no right vnto any of Gods crea­tures, but theeuishly and tyrannically vsurpe vpon that which belongeth not vnto vs: and for this cause the blood of y^e creatures, which for our vse is spilled, the clothes which which we put on, the bread which we eat, yea and the verie Habac. 2. 11. stones and timber of our buildings crie loude in Gods eares for vengeance, and shall be sufficient matter (though we had no other sinnes) of inditements for our theft, at the great as­sisses. Againe, vntill the Lord haue renued this couenant be­tweene the creatures and vs, they are all our enemies, which are euer readie when God suffereth them, to reuenge the dishonor which by our sins we haue done to their Creator, and the iniurie and oppression which we haue offered vnto them; if we be at home, the fire threatneth vs, if abroad, the beasts, if God permit them, are readie to assault vs, the water is readie to drowne vs, the earth to swallow vs, the aire to in­fect vs, yea as we walke in the streete, the tyles vpon the hou­ses are readie to braine vs, in our gardens, snakes and ad­ders are readie to sting vs, and at our tables, euery crumbe of bread is readie to choake vs: all which Gods creatures are readie to serue vs, and to offer vnto vs a safe and comfortable vse of them, when vpon our reconciliation with God, they are also reconciled vnto vs.

Thirdly, wee may here learne, what is the best meanes to The best meanes of ob­taining a well grounded peace with men. obtaine and enioy a sound and well grounded peace with men, or at least entertaine a iust and safe warre, namely, by turning from our sinnes, and seeking earnestly reconciliati­on with God in Christ; for the cause of inward rebellions, and outward inuasions, is our sins, which prouoke the Lord [Page 284] to iust displeasure, and moue him to raise vp against vs, ene­mies at home and broad, to the end they may execute his iust iudgements against vs. The way therfore to settle peace, and preuent warre, 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 giue vs peace with men, or at least a prosperous warre, wherin he will assist and protect vs against our enemies. Whereby it appeareth, that that peace which is grounded vpon worldly policies, and hath not this peace with God for the foundation thereof, howsoeuer it may last for a time, yet in the end it will proue rotten and vnsound. For example, some thinke it the best course to settle a peace by tolerating Poperie and idolatrie, some by vtter forsaking Gods true religion, and by conforming our selues to the world, both in profession and life; some by ioyning in neere leagues with neighbour Princes, and by many such other deuices: but seeing the Word plainly teacheth vs, that the only sure foundation of our peace, is our reconciliation with God, and holy obedience to his Commandements; how can wee hope to obtaine it by taking such courses, as will cause the Lord to be our enemie, and by transgressing his Com­mandements, the breach whereof the Lord threatneth in so many places to punish with warre, and those innumerable miseries which do accompanie it? So Leuit. 26. 25. Deut. 28. Leuit. 26. 25. Deut. 28 49. 1. King. 8. 33. Jer. 5. 15. 19. 49. 50. 1. King. 8. 33. Ier. 5. 15. 19.

The vse which we are to make hereof, is, that when wee heare of our enemies preparations, we do in the first place consider, that our sinnes is the cause of this warre intended against vs; and therefore before we resolue vpon any other course for our defence, let vs repent of our sinnes, and labour to be at peace with God, and so he will change their minds, or vse their malice for their owne destruction.

Fourthly, we may here obserue, what is the chiefe cause of The Lord is the chiefe au­thor of our peace. our peace and tranquillitie, namely, not our owne power and policie, or strength of neere adioyning friends, but the Lord himselfe; and therefore when we do enioy it, as wee haue done for many yeares, let vs ascribe the whole praise [Page 285] and glorie vnto God who is the author thereof: and let vs Esa. 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie, with more diligence to doe God seruice both priuately at home and publikely in the congregation, which is the chiefe end why the Lord hath giuen this peace vnto vs.

Lastly, we may here obserue a notable marke of those that Christian se­curitie a true note of our conuersion. are truly conuerted vnto God, & reconciled in Christ, name­ly, when as with a Christian securitie we can rest vpon Gods prouidence and protection, after we haue attained vnto some assurance of the pardon of our sinnes, not onely when the world promiseth safetie, but also in the middest of troubles and dangers: for there is no such peace to the wicked, who Esa. 57. 21. howsoeuer they are bold and confident in their prosperitie, yet when they are ouertaken with any vnexpected danger, faint with feare, and are perplexed with a guiltie astonish­ment; whereas they who are at peace with God haue the in­ward peace of a good conscience, which maketh them (as the Wise man saith) confident as a lion, knowing that Gods Prou. 28. 1. prouidence watcheth ouer them, which will either deliuer them from danger and euill, or turne them to their euerla­sting good.

ANd so much concerning the fourth benefit. The fifth followeth, which is that neere and inseparable vnion that is betweene Iesus Christ and his Church, expressed in these words: Vers. 19. And I will marrie thee vnto me for euer, yea and I will marrie thee vnto mee, in righteousnesse, and in Vers. 19. 20. iudgement, and in mercie, and in compassion. 20. I will euen mar­rie thee vnto me in faith, and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie, compareth The exposi­tion. The vnion betweene Christ and his Church re­sembled to mariage. Psal. 45. the vnion which is betweene Christ and his Church vnto mariage, because no other similitude doth more liuely and fully expresse it, whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs, vnder this type of mariage, wherein Christ Iesus is the husband and his Church the spouse. So Psal. 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage [Page 286] with Pharaohs daughter, the whole booke of Canticles con­taineth nothing else but the doctrine of this spirituall ma­riage. The Prophet Esay speaketh of it, chap. 54. 5. For he that made thee is thine husband, whose name is the Lord of hosts, &c. Esa. [...]4 5. 6. & 62. 5. Ezech. 16. 8. v. 6. ch. 62. 5. The Prophet Ezechiel likewise, chap. 16. 8. &c. And our Sauiour Christ in the new Testament calleth him­selfe the Bridegroome of the Church, Matth. 9. 15. And chap. Matth. 9. 15. & 22. 2. 22. 2. God the Father is compared to a King who married his sonne, that is, Iesus Christ with the Church. The Apostles al­so vse the same similitude, to signifie this vnion: So Paul, 2. Cor. 11. 2. I haue prepared you for one husband, to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. & 21. 2. 9. as a pure virgin to Christ. And Eph. 5 23. 25. 32. And the A­postle Iohn, Apoc. 19. 7. Let vs be glad and reioyce and giue glo­rie to him, for the mariage of the Lambe is come, and his wife hath made her selfe readie. So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen, pre­pared as a Bride trimmed for her husband: and vers. 9.

Seeing therefore this vnion betweene Christ and vs, is in The great si­militude be­tweene our spiritual vnion with Christ and mariage. so many places resembled to mariage, let vs in the next place consider the great similitude which is betwixt them, that so wee may the more plainly conceiue of this excellent mysterie, which is the ground and foundation of al our good and happinesse.

First, as vnto euery lawfull mariage, there is required that the parties married be of the same kinde and nature, so it is in this spirituall mariage; for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh, that so he might be a fit husband of the Church; and the Church is regenerate and purged from her sinnes and cor­ruptions Ioh. 1. 1. of nature, that so being made like Christ in holines and vnblame ablenesse, she might become a fit spouse for Christ: as the Apostle speaketh, Ephes. 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly, neither God the Father, nor God the ho­lie Ghost is the husband of the Church, but God the Sonne, who alone tooke vpon him our nature, and became like vn­to vs: and therfore both this and all the like places of Scrip­ture, which speake of the mariage between the Lord and the [Page 287] Church, are to be vnderstood properly of God the Sonne.

And as these persons being of the same nature ought to be of a different sex male and female: so in this spirituall ma­riage Christ is the man or husband, the Church is the wo­man or spouse; who was taken out of the side of Christ in his deadly sleepe, as Eua out of Adams, and therefore may bee said to be bone of his bone, and flesh of his flesh, of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe.

Secondly, as in mariages there ought to be only two ioy­ned together, one man with one woman, according to that Matth. 19. 5. And they two shall be one flesh: so in this spirituall Matth. 19. 5. marriage there are but two, one husband, Christ, and one spouse, the Church: for although the faithfull are many in number, yet they make but one intire bodie, seeing they are conioyned and quickned by the same Spirit, as diuers mem­bers make but one bodie, being quickened by the same soule.

And as in our ordinarie mariages speciall regard is to bee had, that we be not vnequally yoked, the godly with the wic­ked, the beleeuer with the infidell, as the Apostle chargeth vs, 2. Cor. 6. 14. So in this spirituall mariage, Christ the hus­band, most iust & holie, hath had a speciall care not to chuse, 2. Cor. 6. 14. but to make his spouse, being chosen, glorious, and without any spot or wrinkle, holie and vnblameable, by washing a­way Eph. 5. 26. 27. her sinnes and corruptions with his blood, and that first in her iustification, whereby her sinnes are pardoned, and hid out of Gods sight, with the rich robe of Christs righteous­nesse: and secondly by sanctification, whereby she is freed from the power, dominion, and corruption of sinne it selfe, and made pure and holy; the which worke is begun in this life, and finished in the life to come.

Seeing therefore all who are married vnto Christ are also iustified and sanctified, hence it followeth, that those in whō sinne not only liueth but also raigneth, are not espoused vn­to Christ: for hee who requireth at our hands that wee be [Page 288] not vnequally yoked, will much lesse match himselfe thus vnequally.

Thirdly, as in all mariages there is required a double con­sent, first of the parents, and secondly of the parties them­selues: so in this spirituall mariage, there is first the consent of God the Father, who hath giuen the Church to Christ, that he might redeeme and saue it; and Christ likewise vnto the Church, that he might be the head and husband thereof: the which his consent and free good will, in this mutuall dona­tion he hath made knowne vnto vs in the Gospell, and doth more and more confirme vs in the assurance thereof by the Sacraments of Baptisme, and the Lords Supper. So likewise there is a mutuall consent betweene the parties: for first our Sauiour Christ took our nature vpon him, and was made like vnto vs in all things, sinne only excepted, that hee might be­come our husband, head and Sauiour: and this his inesti­mable good will hee hath made knowne vnto his spouse, in that he was content for her sake not only to abase himselfe, by taking vpon him the forme of a seruant, but also therein to suffer so many miseries, ignominie, reproch, whippings, buffetings, reuilings, crowning with thornes, and death it selfe, yea the cursed death of the crosse, and the anger of God more bitter then all the rest, that hereby he might purge his Church from all her sinnes, adorne her with his righteous­nesse, and so make her a fit spoule for such an husband.

So the Church also giues her consent to this spirituall ma­riage, when as she acknowledgeth Christ alone for her Lord and husband, and resteth & relieth vpon him only, by a true and liuely faith for her prouision of al necessaries, protection from all dangers, and for eternall happinesse and saluation; and when also she endeuoureth to approoue her selfe the spouse of Christ by her holy obedience and subiection vnto his will.

Fourthly, as in mariage there is not only a verball or ima­ginarie coniunction, but also a reall and substantiall vnion, not of the bodie alone, but also of their hearts and mindes, so [Page 289] as they are no more two but one flesh: so in the mariage of Christ and his Church, the vnion betweene them is reall and substantiall, and that in respect of their whole person, bodie with bodie, and soule with soule; neither is the Church vni­ted vnto Christs humanitie alone, but to the whole person God and man, for such is the inseparable vnion betweene the two natures of Christ, that they who are conioyned with the one, are knit to the other likewise. So Ioh. 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 vnion beginneth betweene the Church and Christs humane nature, and then by meanes hereof, it is vnited to the diuine nature likewise; for seeing there was no proportion betweene vs and God, because he was infinite, and we finite, therefore there could be no vnion, but by our mediator Iesus Christ God and man; but being vnited vnto the manhood of Christ, wee are hereby also vnited to his Godhead: neither can distance of place hinder this reall and substantiall vnion, seeing it is spirituall, the chiefe bond of this vnion being the holy Ghost, who filleth all places; and seeing in an earthly mariage, distance of place cannot fru­strate or take away the vnion which is betweene man and wife, much lesse can it breake off this heauenly and spirituall vnion betweene Christ and his Church.

Fifthly, as there are diuers speciall ends of the mariage be­tweene The ends of our spirituall 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 auoiding of forni­cation: 3. For generation of children: So likewise our spiri­tuall mariage with Christ hath the same ends. For it is institu­ted by God: first, for their mutuall good, namely, for the good of Christ, because it is good for the husband to bee with his spouse, it is profitable for the head to bee ioyned with the members, it is for the glorie of a King to bee neere his subiects, it tendeth to the perfection of the foundation, to be ioyned with the rest of the building: it is good also for the Church to be ioyned in mariage with Christ, because in him she hath all her good, the pardon of her sinnes, reconci­liation [Page 290] with God, sanctification, and eternall life and happi­nesse.

Secondly, for the auoiding of spirituall whoredome, whe­ther we vnderstand it specially of idolatrie, or generally of all other sinnes, wherewith we defile both bodie and soule; the which end respecteth not Christ our husband, who is pure and free from all sinne, but the spouse, who being na­turally inclined co commit spirituall whoredome with sinne and Satan, is restrained by vertue of this spirituall vnion with Christ; whereby being made partaker of Gods Spirit, these her lusts and concupiscences, are mortified and subdued, and she contrariwise is inclined to keepe her selfe vnspotted and vndefiled, and to performe holy obedience to Christ her husband.

Thirdly, this spirituall mariage was instituted, that Christ of the Church might beget a holy seed, by his word and Spi­rit, euen euery faithfull man, and all the particular members of this bodie. For these in diuers respects, may be called both the spouse and children of Christ: his spouse as they are ioy­ned vnto him by a liuely faith in mariage; his children as they are begotten vnto him of the Church, by his word and Spirit.

Sixthly, as betweene maried persons, many duties are mu­tually Duties to be performed in our spirituall marriage. to be performed, some wherof are commune to both, and some proper to either partie; so the like duties are per­formed by Christ and his Church. The commune duties are principally coniugall loue, faithfulnes, cohabitation, com­munication of persons and goods; all which on Christs part are performed in the highest degree of perfection: for first, he hath sufficiently manifested his loue to his Church, in that he was content to giue his life for her redemption, Ephes. 5. 25. Secondly, he is so faithfull in keeping his couenant with Ephes. 5. 25. her, that her vnfaithfulnes and infidelitie cannot make his promise vaine, and his faith of none effect, Rom. 3. 3. 4. Third­ly, he dwelleth with her euen 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. Ioh. 14. 16. Fourthly, he communicateth Matth. 28. 20. Joh. 14. 16. [Page 291] his person with vs, and all his goods and benefits; so that he is now become ours, and all that belongeth vnto him: his merits are our merits, his satisfaction our satisfaction, his o­bedience our obedience, his righteousnes our righteousnes, his holines our holines, his wisdome our wisdome, his king­dome our kingdome. And so likewise these commune du­ties are performed by his spouse the Church, in her measure and proportion; for she loueth her husband Christ, and set­teth her heart and affections vpon him, so as she can be con­tent for his sake to forsake the world, yea euen her own selfe. She desireth to keepe her mariage faith, abhorring all spiri­tuall whoredome, and labouring to reserue her selfe for her husband holy and vndefiled; shee dwelleth with him, and rangeth not abroad into the world, but keepeth her selfe within her bounds and limits; she communicateth her selfe, and what she hath vnto him, and hauing nothing else worth the gift, she giueth him her heart, praising and rendring vn­to him all possible laud and thankes for all his benefits, and offering vnto him with a sincere heart his pure worship and seruice, by whose treasures alone she is inriched.

The same similitude is betweene their speciall duties, be­longing Special duties betweene Christ and his Church. 1. Pet. 3. 7. peculiarly to either partie: for as the husband being the head, is to rule and gouerne his wife, to instruct her as a man of knowledge, to direct and counsell her, to protect and defend her, to cherish her as his owne flesh; to prouide ac­cording to his power all things necessarie for her, and to to­lerate and beare with her infirmities, as being the weaker vessell; So doth Christ Iesus behaue himselfe to his spouse the Church: for he gouerneth, instructeth, counselleth, and ru­leth her by his word and Spirit; he protecteth her by his al­mightie power from all dangers, and the furie and malice of all her enemies; he prouideth for her by his alsufficient pro­uidence, he cherisheth and nourisheth her as his owne flesh, yea with his owne flesh and precious blood vnto euerlasting Ephes. 5. 25. life: and though she be full of infirmities and imperfections, he beareth with her as being the weaker vessell: for as the Psalmist saith, He knoweth whereof shee is made, and remem­breth [Page 292] that shee is but dust, Psalm. 103. 14. Psal. 103. 14.

And so likewise as the wife subiecteth her selfe to her hus­band, as to her head and gouernour, obeying him in all things which are honest and lawfull, as shee regardeth him with reuerent respect, and ingenuously feareth his displea­sure; and in a word, as shee demeaneth her selfe in all her words and actions, modestly, soberly, humblie and quietly, so as she may be most amiable to her husbād: So the Church submitteth her selfe vnto Christ, as vnto her only Lord and husband, she performeth vnto him absolute obedience, she reuerenceth him with awfull loue, and feareth his displeasure aboue all worldly losse; and to conclude, in all her carriage and conuersation, she demeaneth her selfe humblie and du­tifully, desiring nothing more then to appeare louely and a­miable in Christs sight.

But yet in the degree and measure of performing these mutuall duties, there is to be obserued 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 triumphat, 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 weaknesse and imperfection, for wher­as she is partly regenerate, and partly vnregenerate, the spi­rituall part laboureth to performe all good duties vnto 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. minde, which oftentimes leadeth her captiue to the law of sinne, whereby it commeth to passe that all the duties which she performeth, are so mingled with corruptions, and stai­ned with imperfections, that were not her husband Christ infinite in mercie and compassion, they would rather deserue his hatred then his loue, and punishment rather then re­ward: but such is his abundant goodnes towards his spouse, [Page 293] that her imperfect obedience is accepted of him as perfect, he respecteth not her deede but her will, and regardeth not her actions but her affection, and so that she earnestly desire and painfully endeuour in the integritie and vprightnesse of her heart to performe all duties of loue and obedience vnto him, hee pardoneth her infirmities, and washeth away the staines and spots of her corruptions and imperfections with his owne most pretious blood.

And this is the mariage betweene Christ and his Church of which the Prophet here speaketh. Now let vs more spe­cially intreate of the words themselues, and of those points concerning this spirituall mariage contained in them. And I will marrie thee vnto me for euer, &c. Wherein are contained two principall points: first, the espousals of the Church vn­to The author of our spirituall mariage. Christ: and secondly, the adiuncts or properties appertai­ning to this happie contract. In the first is expressed, first, the author of this mariage: secondly, the act of espousing: third­ly, the parties contracted. The author of this mariage is God himselfe, and if we speak properly God the Father, who ioy­neth his Son in mariage with the Church by his holy Spirit, so y^t this is not a match of our owne seeking, or making, for in our owne natures wee are alienated and estranged from God, but God loueth vs first before we loue him, and our Sa­uiour 1. Ioh. 4. 19. Christ wooeth the Church, and with his gratious pro­mises of innumerable blessings and benefits he winneth her heart, and moueth her to affect him: Ezech. 16. 8. Ezech. 16. 8.

Now the instrumentall cause or meanes whereby God maketh this mariage, are his Prophets, Apostles, and faithfull Ministers, who are Gods ambassadours, whom he sendeth to perswade and effect it, as the Apostle sheweth, 2. Cor. 5. 20. 2. Cor. 5. 20. Now then are wee ambassadours for Christ, &c. 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 cōtained in these words: The act of espousing. I will espouse thee. Whereby it appeareth, that howsoeuer the Prophet vttereth these words vnto the idolatrous Church of Israel, yet his meaning was not, that God would make this [Page 294] new couenant of mariage with them, but with the whole Church in the time of the Gospell, consisting of all the faith­full both Iewes and Gentiles: for seeing they had been of old married vnto God, and were diuorced and cast off for their spirituall whoredoms, it could not be fitly said of them, that the Lord would espouse or contract them to himselfe, seeing they only are properly said to be espoused, who neuer before were taken to wife, but rather he should haue said of them, that he would againe be reconciled to her, and receiue her to grace.

So that hereby wee are not to vnderstand, that the Lord The proper­ties of our spi­ritual mariage. 1. it is not tē ­porarie but perpetuall. would renue or confirme the old couenant of workes, be­tweene himselfe and the Church of Israel, for that was made frustrate by their spirituall whoredomes and rebellion, for which they were diuorced and reiected, but that hee would make a new couenant betweene himselfe and all the faith­full in the time of the Gospell, receiuing them into this neere bond of mariage as pure and vndefiled virgins, the which is inuiolably to continue for euer and euer.

Thirdly, the parties contracted are Christ and his Church, signified in these words, I will marrie thee vnto me. Where by (thee) wee are not to vnderstand the people of Israel accor­ding to the flesh, but according to the spirit, that is, all the faithfull both Iewes and Gentiles; and by (me) wee are to vnderstand Iesus Christ, who in this spirituall mariage is vni­ted to his spouse the Church, essentially and substantially, bo­die with bodie, and spirit with spirit, as before I haue shewed.

And so much for the contract it selfe. The adiuncts hereof are, first the perpetuall continuance of this mariage: and se­condly the conditions thereof, which are as it were the ma­riage bands, wherewith it is held inuiolable. The perpetuall continuance is noted in these words, for euer: where the Lord maketh a secret opposition between the couenant of works, made betweene him and the Israelites, and the couenant of grace, made betweene him and all the faithfull; for that for­mer mariage was not perpetual, but temporarie, and of short continuance, because the Church of Israel perfidiously vio­lated [Page 295] her mariage faith, and persisted not in her loue and o­bedience towards the Lord her husband, but forsaking him prostituted her selfe to commit spirituall whoredome with false gods, and therefore was iustly diuorced from him, as be­fore we haue shewed; but the new couenant of this spirituall mariage betweene Christ and the faithfull, shall be perpe­tuall and inuiolable, because he will write the lawes and con­ditions thereof, not in tables of stone, but in the fleshie tables of their hearts, and will so rule and ouerrule them by his gra­tious Spirit dwelling in them, that they shall neuer breake their couenant, nor depart from the Lord their husband. The like places of Scripture, which may serue for an exposition of this, wee haue Esa. 54. 8. With euerlasting mercie haue I had Esa. 54. 8. 9. 10 compassion on thee, saith the Lord thy redeemer. vers. 9. For this is vnto me as the waters of Noah, for as I haue sworne, &c. vers. 10. For the mountaines shall remoue, and the hilles shall fall downe, but my mercie shall not depart from thee, neither shall the couenant of my peace fall away, saith the Lord that hath com­passion on thee. Ierem. 31. 31. Behold, the daies come, saith the Jere. 31. 31. 32 Lord, that I will make a new couenant with the house of Israel, and with the house of Iacob. 32. Not according to the couenant I made with their fathers, when I took them hand, by the hand, to bring them out of the land of Egypt, the which couenant they brake, al­though I was an husband vnto them, saith the Lord. 33. But this shall be the couenant that I will make with the house of Israel, After those daies, 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, &c. So chap. 33. 20. 21. 22. 25. 26. Iere. 33. 20. 21. Ezech. 16. 59. Iere. 32. 38. 39. Ezech. 16. 59. I will confirme vnto thee an euerlasting couenant: Ierem. 32. 38. 39. 40.

By all which places it is cleere and manifest, that the coue­nant betweene the Lord and the faithfull is permanent and perpetuall, and that both in respect of God and of the faith­full; and not only on Gods part, as the Papists would haue it, who affirme, that we may haue certaine assurance of the con­tinuance of this couenant, in respect of God, because hee for his part will most certainly performe the conditions there­of, Iere. 31. 32. [Page 296] howbeit there is cause of doubting, that it will be viola­ted and made frustrate by the faithfull, 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 betweene the old couenant of works, and the new couenant of grace, in respect of the perpetuitie thereof, for that also on Gods part was most firme and permanent, seeing there was not one tittle of his promises which was not accomplished; neuerthelesse on the part of the Israelites, it was made voide and frustrate, because they performed not the condition of faith and obedience. Whereas the Lord promiseth that his couenant with the faithfull, should be perpetuall and euerla­sting, not onely on his part, but also on the faithfuls, because hee would by the finger of his Spirit write his lawes in their hearts, Iere. 31. 33. and because hee would also put his feare Iere. 31. 33. & 32. 40. into their hearts, so as they should not depart from him: as it is Iere. 32. 40.

And so much for the perpetuitie of this spirituall mariage. The meanes whereby the couenant of our spirituall mariage is made perpe­tuall. In the next place he setteth downe the manner how, and the meanes whereby hee would make his couenant perpetuall and euerlasting; namely, by remouing all causes and meanes whereby it might be violated; and by tying the faithfull vnto himselfe by such inuiolable bands, as it should not bee pos­sible for any thing whatsoeuer to cause a diuorce and sepa­ration. All which is signified in these words; I will marrie 1. The church is maried in righteousnes. thee vnto me in righteousnesse, and in iudgement, &c. Where the Lord sheweth first, that whereas sinne and vnrighteousnesse might be a sufficient cause to make a diuorce, and breake off the perpetuitie of the Churches mariage with him; for what communion hath light with darknesse, righteousnesse with 2. Cor. 6. 14. vnrighteousnesse? he would therefore marrie the Church vn­to him in righteousnes, that is, he would make her righteous, first by washing away her sinnes with his own most pretious blood, and imputing vnto her his righteousnesse, full satisfa­ction, and perfect obedience. Of which the Apostle speaketh, Esa. 54. 14. Rom. 5. 17. 19. And secondly, by working in her inherent righteousnesse, that is sanctification, integritie, sinceritie, and Rom. 5. 17. 19. [Page 297] vprightnes of heart, whereby it should come to passe, that howsoeuer she might fall through infirmitie, yet she should neuer fall away; though she may offend her husband, by her corruptions and imperfections, yet she should neuer forsake him, nor desist in her faith and holy obedience. So that nei­ther her sins past, nor her sins to come, should be able to se­parate her from the Lord her husband: not her sins past, be­cause they should be blotted out of remembrance, and wa­shed away by Christs blood, nor her sinnes to come, for as much as shee should be endued with such sinceritie and in­dignitie of heart, that she should neuer sin with full consent of will, nor euer leaue the Lord to commit spirituall adulte­rie with sinne and Satan. Neither should want of righteous­nes cause her to be reiected, seeing shee should bee adorned with the glorious robe of Christs righteousnes imputed vn­to her; and also by vertue of Gods Spirit dwelling in her, she should be enabled to walke before the Lord in the integritie and vprightnes of her heart, indeauouring to performe all duties of holines and righteousnes vnto him.

Secondly, whereas error and blindnesse of iudgement, is a 2 The Church is married vn­to Christ in iudgement. cause of diuorce and separation, seeing thereby the wife is moued to preferre an adulterer before her lawfull husband; therfore that this may not be a cause of separation betweene him and his Church, the Lord promiseth that he will endue her with a cleare and wise iudgement, whereby she shall bee able to discerne betweene good and euill, right and wrong: and how much more profitable will it be for her to embrace the Lord, as her only husband, louing, reuerencing, and o­beying him in all things, than to forsake him, and to follow after her adulterous louers, that is, idols, the world, Satan, and the pleasures of sinne, which last but for a season, and in the end bring euerlasting destruction; and how much better it is to embrace his pure worship reuealed in his word, then to follow humane traditions and her owne inuentions?

Thirdly, the wife is moued to breake her coniugall fideli­tie, 3. The Church is maried to Christ in mer­cie and bene­ficence. and to leaue her husband, and follow her louers, when as she is brought into doubt of his loue and good will, in re­spect [Page 298] of his illiberall cariage towards her, and when as by his niggardly restraining her of necessaries, she is brought into extremitie and want; for then being hopelesse at home, she rangeth abroad, and seeketh help of strangers, when her hus­band neglecteth her. Whereas contrariwise, when shee hath assured testimonie of his loue, by his readines to supplie all her necessities to the vttermost of his power, it is a notable meanes to work in her loue towards him, and to preserue her faith inuiolable. And thus it fareth in this spirituall mariage, when we doubt of Gods loue and fauour, and are brought into extreame exigents, through our spirituall or corporall wants, then our corrupt nature inclineth vs to leaue trusting and depending vpon the Lord, and to follow Idols, Saints, Angels and Images, looking for by them a supplie of that wherein we thinke that the Lord is defectiue. And therefore he heere promiseth, that he will also marrie her vnto himselfe in mercie, or as the word may more fitly in this place signi­fie, in benignitie and beneficence, that is, that he will so mul­tiplie vpon her mercies and benefits, as thereby shee shall haue full assurance of his loue and prouidence watching ouer her, and shall by his bountie be so furnished with all neces­saries, that she shall not need to depend vpon any other. The which promise is accomplished, both in respect of corporal and spirituall benefits; for if the first be wanting, the Lord giueth the other in such plentie and abundance, that in the middest of worldly wants, she shal haue little cause to doubt of Gods loue and liberalitie, seeing he doth bestow vpon her these rich treasures, and gifts of greatest value. And thus haue we this prophecie expounded, Ier. 32. 40. I will make an e­uerlasting couenant with them, that I will neuer turne away Jer. 32. 40. 41. from them to do them good, &c. 41. Yea I will delite in them to do them good, &c.

Fourthly, because when the husband is of an austere, rigo­rous, and impacable nature, so as he will not beare with his 4. The Church is married to Christs com­passion. wiues infirmities, but punisheth euery fault in all bitternesse and extremitie, it is a notable meanes to worke in her aliena­tion of minde, and to moue her to affect others more then [Page 299] him: and contrariwise, compassion and readines to pardon faults, and passe by infirmities, is a singular meanes to nou­rish loue and fidelitie; therefore the Lord promiseth in the next place, that he wil marrie the Church in mercy and com­passion; so that though through frailtie she fall, and by her sinnes offend him, yet this shall bee no sufficient cause to moue her desperately to forsake and flee from him, seeing he is so full of mercie and compassion, that she can be no more readie to repent, then he to forgiue, nor to aske pardon, then he to grant it. And that not only for light and veniall sinnes, nor for offences seldome committed, but for all her sinnes most grieuous and innumerable: and this is implied in that he here vseth the plurall number, saying, that he will marrie her in mercies, to note the multitude of his mercies, whereby he is readie to forgiue a multitude of sinnes. The like place vnto this we haue, Ier. 31. 34. For I will forgiue their iniquitie, Jer 31. 34. Esay 54. 10. and remember their sinnes no more. So Esay 54. 10. The moun­taines shall remoue, and the hilles shall fall downe, but my mercy shall not depart from thee, &c.

Fifthly, because all loue and benefits cannot restraine an 5. The Lord marrieth his Church in faithfulnes. inconstant woman, who is naturally addicted to lust and vn­cleannesse, but that vpon euery occasion she is apt to forsake her husband, and follow her louers: therefore in the next place the Lord saith, that he will marrie his Church in faith­fulnes; wherby we are to vnderstand, that not only the Lord himselfe will continue faithfull and constant in his loue to the Church, but that also he will by his holy Spirit, where­with his Church and he are ioyned in marriage, so rule her affections, mortifie her naturall lightnesse, and pronenesse to spirituall adulterie, and confirme and strengthen her in con­stancie and fidelitie, that shee shall euer keepe her mariage faith inuiolable, and reserue her selfe for him alone pure and vndefiled.

Where we may further note, that he doth the third time repeate these words, I will marrie thee vnto me, to this end, that we might by this his redoubling of his speech, bee the more vndoubtedly assured of the certaintie of this holy and [Page 300] heauenly contract, of which we are easily moued to make some question, in respect of Gods glorious Maiestie, and in­comprehensible greatnesse, and in respect of our owne base vilenesse and vnworthinesse.

Lastly, the wiues ignorance of her husbands perfections, 6. The Lord marrieth his Church in knowledge. whereby shee neither knoweth nor acknowledgeth his ex­cellencies and good parts, and whereby as she is often ready to vnderualue his worthinesse; so also with an ouerweening conceit, to ouerprize the gifts and qualities of strangers, is a notable meanes to alienate her mind from her husband, as being vnworthie of her loue, and to moue her to affect o­thers: so the ignorance of the spouse, the Church, of Gods excellencie, mercie, goodnes, and all perfections, is a chiefe cause that moueth her to leaue the Lord, and to follow her louers; for if she did but know the Lord, she should need no other arguments to rauish her heart with his loue, nor any further inducement to moue 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 mariage betweene him and his Church, by illuminating her mind with a true knowledge of him; whereupon it must ne­cessarily follow, that shee will preferre him aboue all idols and false gods, seeing she clearely perceiueth that he infinit­ly excelleth them all, in goodnesse, perfection, and all true worthinesse.

The like promise we haue, Esay 54. 13. And all thy chil­dren shall be taught of the Lord, Ier. 31. 34. And they shal teach Esay 54. 13. Jer. 31. 34. no more euery man his neighbour and euery 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 Ioel. 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 himselfe, namely, most infinite, most mightie, most wise, &c. but especially what he is vnto vs, to wit, a carefull head, and a most louing husband, who hath not only created vs, but also redeemed vs with his precious blood shead, and hereby obtained for vs the pardon of our [Page 301] sinnes, reconciliation, sanctification, and eternall saluation, who giueth vnto vs also all benefits spirituall and temporal, and protecteth vs frō all dangers. With which sauing know­ledge whosoeuer are indued, it is impossible they should for­sake Christ their husband, or preferre a strange loue before the loue of him, who hath so dearely loued them.

And thus haue I shewed the meaning of the words and The Do∣ctrines. the chiefe points contained in them. In the next place wee are to consider of those doctrines which arise out of them, both for our instruction and consolation. And first out of Gods coue­nant is groun­ded vpon his vndeserued grace & good­nesse. this contract of mariage wee may obserue, that the couenant of grace betweene God and his Church, is grounded vpon Gods free mercie and vndeserued goodnesse, without any condition of our owne workes and worthinesse. Neither is it here said, that hee would marrie the Church if she were iust, holy, faithfull, and worthie his loue; but hee absolutely pro­miseth, without all conditions that hee will marrie her, and being married, will endow her with righteousnesse, iudge­ment, pardon of her sinnes, faithfulnesse; so that these are not the causes mouing the Lord to espouse the Church, but be­cause in his free loue he hath married her, therefore hee will prosecute her with his loue, and bestow all these graces and benefits vpon her. But this most cleerely appeareth, whereas hee saith hee will marrie her in benignitie and mercie, for be­nignitie presupposeth the Churches want and pouertie, and mercie presupposeth her miserie, neither if she were rich in her selfe should she neede the Lords beneficence, nor if she were in happie estate should she neede mercie and compas­sion.

Secondly, wee may obserue that the Lord alone is the au­thor of this spirituall mariage: for when wee neither seeke nor desire it, hee wooes vs, and also inclines vs to grant his suite. And therefore let the Lord haue the whole glorie of his owne worke, and let not vs rob him of any part thereof by ascribing it to our owne free will, merits, or worthinesse.

Thirdly, we here leanre what is the great dignitie and ex­cellencie The dignitie of the faith­full. of the Church, and of euery faithfull man: for how­soeuer they are basely esteemed of in the world, and accoun­ted [Page 032] the very ofscouring of al things, yet in truth there is none equall with them in honour and worthinesse, seeing it hath pleased the Lord of Lords, and King of Kings to espouse them vnto himselfe. When Saul offered Dauid his daughter in mariage, hee thought it such an high degree of honour, as he was altogether vnworthie of; so that in sight of his owne meannesse he crieth out, What am I, and what is my life, or the 1. Sam. 18. 18. familie of my father in Israel, that I should be sonne in law to the King? how much more then may we filled with rauishing, wonder, exclaime, what are we dust and ashes, miserable and wretched men, that wee should be aduanced to this royall dignitie, as to be the spouse of the glorious King of heauen and earth.

The vse which we are to make hereof is, that if we are not We must de­sire the spiri­tuall honour of the faithful. as yet inuested with this honour, we labour to attaine vnto it; for if we doe (as it is the nature of all men) desire honour and preferment, why doe wee follow a shadow and neglect the substance? why doe we like children runne after the bubble of vaine and momentanie glorie, and in the meane time ne­uer seeke after that superexcellent and eternall glorie of be­ing espoused vnto God? especially considering that worldly honour is vncertaine, both in getting and in the keeping; and seeing if wee labour after this honour of being married vnto God, wee shall most surely attaine vnto it; for the Lord him­selfe publisheth and offereth this contract, and there can no impediment hinder it, vnlesse we our selues forbid the banes. And secondly, those that are aduanced alreadie vnto this height of honour, must neuer forget to be truly thankfull vn­to him, who is the author of their aduancement, when they deserued by their sinner ignominie and disgrace.

Fourthly, wee may heere learne, that the poorest faithfull The poorest faithfull man richer then the wealthiest worldling. man is in better estate, and possessed of more rich treasures, then the wealthiest Mammonist in the world; for they haue Christ himselfe, and all his benefits; they are true owners of the treasures of his righteousnesse and obedience; yea and by vertue of this spirituall mariage, they haue right and interest not only to all the temporall benefits of this life, but they al­so haue the ioynter of Gods kingdome assured vnto them.

Fiftly, being espoused to God, let vs euer remembring this We ought to behaue our selues as it be­commeth the spouse of Christ. honourable aduancement vnto which wee are preferred, so behaue our selues as beseemeth our high place and calling. A Prince will not seruilely drudge for day wages, nor sell his honor for a small trifle, nor set his minde vpon base obiects; no more should we, who by vertue of this royall mariage are called to higher honour, then the whole world affoordeth, spend our sweate and labour to obtaine vncertaine richer and filthie pleasures; wee should not dimme our glorie, and impeach our honour, by behauing our selues like the slaues of sinne and Satan, nor affect with the highest pitch of our desires worldly toyes, and base trifles, seeing things of farre greater excellencie are reserued for vs.

Lastly, as hereby wee may be put in minde of our honour We must per­forme coniu­gall duties vn­to Christ. and dignitie: so also of our dutie, namely, that being married vnto Christ, wee labour to performe vnto him all duties, re­quired of a good wife, seeing he is wanting in nothing which belongeth vnto a most gratious and kinde husband; that is, let vs loue him aboue all the world, and shew our loue by our readinesse to lay downe our liues for his sake, who is our lo­uing husband, seeing he hath laid down his for vs, euen whi­lest wee were his enemies. Let vs yeeld vnto him voluntarie and absolute obedience, and submit our selues to bee ruled and guided by his word and Spirit. Let vs keepe our coniu­gall fidelitie, reseruing our selues pure and vndefiled, as from all other sinnes, so especially from idolatrie and superstition. Let vs who haue communion both in Christ and all his be­nefits, not grudge to giue our selues and the best things we haue vnto him for the aduancement of his glorie, and the furthering of his worship and seruice; especially let vs giue vnto him our hearts, which he so much desireth. Let vs reue­rence him as our heauenly husband, fearing his displeasure as the greatest euill, and mourning for no losse so much as for the losse of his fauour. Let vs rest & wholly relie on his pro­uidence, for the supplie of all our wants, and for protection from all dangers. In a word, let vs labour to performe all du­ties which belong to such a husband, and to deck our selues with all graces, which may make vs appeare amiable in his [Page 304] sight; and so wee shall confirme our selues in this assurance, that we are espoused vnto Christ, and shal be made partakers not only of himselfe, but also of all his benefits.

And these are the doctrines which are to be obserued out Nothing can frustrate the couenant be­tweene God and vs. of the contract it selfe. Now follow those which arise out of the adiuncts and properties of this mariage, and first out of the perpetuitie thereof. Where first wee may obserue to our singular comfort, that it is impossible for any thing whatsoe­uer to breake off the couenant betweene God and vs, or to make a separation after hee hath once contracted vs to him­selfe in this holy mariage, nor all our spirituall enemies, Sa­tan, the world, the flesh, nor all the power of hell ioyned to­gether, no nor yet our owne sinnes past, present or to come, for the Lord hath here promised, that he will espouse vs vnto himselfe for euer. Who therefore would not labour with his whole endeuour to attaine vnto this most honourable estate, accompanied with such inestimable benefits, seeing they are infinitely more excellent in their owne nature, then all the glorie and riches of the world, and besides they are eternall and neuer to be taken from vs. 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 extreame pouertie: but who so is aduanced to this spirituall honour, of being espoused vnto God, shall neuer be depriued of it, neither in this life, nor in the life to come.

Secondly, seeing the vnion betweene Christ and vs is per­petuall, & seeing the bonds of this vnion is the Spirit of God, and a true and liuely faith; hence we learne that Gods Spirit and this faith, after we are married vnto Christ, shall neuer be taken from vs, for then the mariage bonds being broken, the mariage also should bee dissolued, which is contrarie to the promise of God in this place.

And these are the things to be obserued out of the perpe­tuitie Whosoeuer are married vnto Christ are made righ­teous. of this mariage. Out of the properties and conditions thereof, we may further note these instructions. First, where­as the Lord promiseth, that hee will espouse the Church in righteousnes: hence we learne that whosoeuer are maried vn­to Christ, they are also made righteous, that is, they are not [Page 305] only clothed with the wedding garment of Christs righte­ousnesse imputed vnto them, by which they are iustified in Gods sight, but also are made righteous by the sanctificati­on of his Spirit, dwelling in them; the which their righte­ousnes consisteth in the integritie and vprightnes of their hearts, and in their earnest and sincere desire, and endeauour to performe obedience vnto Gods Commandements; the which their obedience is in this life mingled with manifold infirmities and imperfections, but shal become perfect in the life to come.

Secondly, we learne, that though this righteousnesse bee Our righte­ousnesse con­stant and per­petuall. weake and imperfect, yet shall it be perpetuall, euen as our mariage with Christ is perpetuall and eternall. And therefore although wee must worke out our saluation with feare and trembling, and labour earnestly to haue this our righteous­nes more and more strengthned and increased; yet when we feele our slow progresse in the pathes of righteousnes, and finde it mingled with our great corruptions and imperfecti­ons, like a few graines of corne in a heape of chaffe, let vs not be vtterly discouraged, as fearing lest this little sparke of righteousnes will be altogether quenched with the floud of our corruptions, seeing the Lord hath promised, that as this his couenant of mariage with vs shall bee perpetuall, so also that it shall for euer continue in righteousnes, &c.

Thirdly, whereas the Lord promiseth, that he will marrie Our righte­ousnesse is not the cause of our vnion with Christ. his Church in righteousnes, not by chusing her being righte­ous, but by making her righteous being chosen; hence we learne, that our owne righteousnes is not the cause of this holy and happie vnion, but that this vnion is the cause of our righteousnes: for after we are vnited vnto Christ by the Spi­rit of God, then this Spirit dwelling in vs, doth applie vnto vs the vertue of Christs death, which purgeth vs from, not only the guilt and punishment of sin, but also from the cor­ruption, power, and dominion thereof; and the vertue of his resurrection, whereby wee also are raised from the death of sinne, to holines and newnes of life. And this notablie appea­reth, Ezech. 16. 8. 9. 10. 11. &c. Ezech. 16. 8. 9.

Secondly, whereas the Lord saith, that he will marrie his [Page 306] Church in iudgement: hence we learne, that whosoeuer are Those who are married vnto Christ haue a sound iudgement. espoused vnto God, they are so inlightned, and haue their iudgements so enformed by his word and Spirit, that they can discerne betweene truth and error, religion and supersti­tion, God and an idoll, and far preferre the sincere worship of God reuealed in his Word, before their owne wilworship and humane inuentions; so y^t it is not possible y^t they should be seduced and withdrawne from God and his pure seruice, to idols, and idolatrous worship, by all the slights and subtil­ties of Satan, the world, Antichrist, and all his false Prophets, as our Sauiour teacheth vs, Matth. 24. 24. because the Lord Matth. 24. 24. hath married them vnto himselfe in iudgement, wherby they are moued to prefer the excellencie of their husband Christ, and his reuealed will, before all their louers, and all their al­luring baites, with which they endeauour to draw them from him. Whence it appeareth that they who are drawne vnto idolatrie, or wedded to that cōmon strumpet the world, and the vanities therof, are not indued with this soūd iudgement, and consequently were neuer maried vnto Christ, 1. Ioh. 2. 19. 1. Joh. 2. 19.

Thirdly, whereas he promiseth, that hee will marrie his Christs bene­fits should cause vs to loue him. Church for euer in benignitie: wee learne hence, what vse wee are to make of Gods manifold benefits which hee be­stoweth vpon vs, namely, that they serue as helpes to eter­nize our mariage with Christ, by knitting our hearts vnto him in true loue and entire affection. For what wife would not dearely loue a husband so bountifull and gratious, who neuer is wearie in bestowing vpon her benefits, and in see­king by all meanes her good and happines? especially con­sidering, that he requireth nothing else at her hands, but her heart and louing affection. But alas such is our corruption, that wee cannot afford him thus much, yea rather as some wiues by their husbands benefits, do wax so wanton and in­solent, that they begin in the pride of their hearts to con­temne him, of whom they haue all their ornaments and▪ ad­uancement: so do many of vs deale with Christ, &c.

Fourthly, whereas he saith, that he will marrie his Church Our sins must be no cause to alienate our minds from Christ. in his mercies: hence we learne, that there is no cause, why our sinnes should alienate our minds from Christ, seeing so [Page 307] manifold are his mercies, that he is alwaies readie vpon our repētance to forgiue vs. It is a Machiauellian principle, put in practise by too too many in our daies, that whom they haue offended, those they will neuer forgiue, because in their self-guiltie consciences, they expect from him whom they haue iniured deserued reuenge, and therefore to such, one degree of wrong is an occasion vnto another. This hellish policie so odious in the sight, euen of a ciuill mā, our corrupt nature is inclined to vse towards Christ, for when we haue offended him, in stead of flying to him, and seeking reconciliation, we are readie to flee from him, and in guiltines of conscience to distrust of his fauour, and to seeke for helpe of Idols, Images, Saints, Angels, Popish pardons, and such like wicked meanes, therein making amends for our former sinnes, by adding o­thers vnto them much more grieuous. But little cause haue we to be thus Italianate towards Christ, seing his mercies are infinite, so that he is alwaies readie freely to forgiue, and af­ter reconciliation wil neuer beare a secret grudge, nor watch for opportunitie of reuenge.

Fiftly, whereas he saith, that he will marrie vs vnto him­selfe Our naturall vnfaithfulnes, and faithful­nes through grace. in faithfulnes: hence we learne, first, that by our natu­rall disposition we are vnfaithfull, and readie to breake the bond of marriage, by forsaking the Lord, and following idols, till the Lord giue vnto vs this singular gift of fidelitie. And secondly, being indued herewith, it is impossible there should be a diuorce and separation betweene vs, seeing the Lord for his part is most faithfull in keeping his couenant with vs, and seeing we also being indued with fidelitie, shall keepe our couenant with him, and shall neuer depart from him, as it is Ier. 32. 40. Jerem. 32 40. We are natu­rally ignorant. Luk. 1. 78. 79.

Lastly, whereas he promiseth that shee shall know him: hence we learne, that naturally we walke in the darke vale of ignorance, till God illuminate our minds with knowledge, and that wee are thus illightned by vertue of our spirituall vnion with Christ, whose Spirit dwelling in vs doth with his bright beames dispell the darknes of our minds, so as we are enabled in some measure to know God and his truth, as ap­peareth, 1. Ioh. 2. 20. 27. Ioh. 16. 13. 1. Joh. 2. 20. 27. Joh. 16. 13.

Secondly, we here learne, that all those who are truly ma­ried Those who are married vnto Christ are endued with sauing knowledge. vnto Christ, are endued with the knowledge of God, see­ing this is one of the conditions of this happie contract, and that not only with a bare and idle speculatiue knowledge, whereby they are able to discourse of the nature of God, his persons, attributes, and workes, seeing the diuels also can do this as well as they; but with a true sauing and sanctifying knowledge, whereby knowing we beleeue, and beleeuing applie vnto our selues, & make profitable vse of those things which we know, concerning God and his truth, not onely for the rectifying of our iudgements, but also for the sancti­fying of our affections, life, and conuersation; as when know­ing Gods iustice and power, we be made thereby afraide to offend him; knowing his mercie, wee are moued thereby to loue and obey him; knowing his all-seeing and all-ruling prouidence, we be moued hereby to trust and depend vpon him; knowing his omnipresence, wee alwaies walke before him, & so behaue our selues as in his presence, &c. So know­ing that Christ is a Sauiour, we also know that he is our Saui­our, and wholly and onely rest vpon him for our saluation; knowing that he hath suffered death, satisfied Gods iustice, vanquished Satan and all the power of hell, &c. we also be­leeue that hee hath done all this for our sakes: for as it hel­peth not the Physitian being sicke, that he hath skill to make soueraigne medicines, not only for curing himselfe, but also others affected with the like diseases, vnlesse he make vse of his skill, and applie his medicines to himselfe; so it will little auaile vs, though wee haue such a great measure of know­ledge, that we are able to informe our owne iudgements in the greatest difficulties, and to instruct others also who are ignorant, vnlesse we make vse of our knowledge for our own benefit; it will little profit vs, that wee haue skill enough to cure others, of their diseases of sinne, by the precious potion of Christs blood, and the soueraigne baulme of his merits, vnlesse we do apply them likewise vnto our owne soules and consciences, for the recouerie of our health, &c.

The vse hereof serueth for the refuting of a twofold error: Ignorāt ideots and carnal hy­pocrites con­futed. the first of secure worldlings, who liuing in their ignorance [Page 309] and naturall blindnesse, content themselues with their good meaning: the other of hypocrites and carnall Gospellers, who thinke it sufficient if they haue knowledge enough to discourse of religiō, though they make no vse of their know­ledge, either for the sanctifying of their affections, or the re­forming of their life and conuersation. The first sort are to know, that whosoeuer are espoused vnto Christ, they are also indued with knowledge of him, and his truth; of which be­ing vtterly ignorant, they cannot challenge Christ for their husband, and consequently can make no claime to any of his goods, blessings, and benefits. Neither can they haue any as­surance y^t they are of the Church, howsoeuer they are in the Church, seeing the Lord hath certainly promised that euery member thereof shall know him from the least to the grea­test of them, Iere. 31. 34. And the other are to remember, that Ier. 31. 34. Christ hath not onely married his Church vnto himselfe, in knowledge, but also in righteousnesse, and faithfulnesse, that he hath not only espoused vnto himselfe our tongues & lips, but also our hearts and hands: and therefore they who are vnfaithfull, destitute of righteousnesse, impure in their hearts, and prophane in their actions and conuersation, they haue no title or interest in Christ, nor in any thing which belong­eth vnto him.

ANd so much concerning the fifth benefit, which is the mariage of Christ with his Church. The sixth follow­eth, which is, that being ioyned vnto Christ in this neere bond of mariage, he will gratiously heare all her suites, grant her requests, and supplie all her wants with the riches of his benefits. Vers. 21. And in that day I will heare, saith the Lord, I Vers. 21 will euen heare the heauens, & they shall heare the earth. 22. And the earth shall heare the corne, and the wine and the oyle, and they shall heare Israel. The which words doe well depend vpon The expo­sition. the former: for as the wife by vertue of that neere vnion be­tweene her and her husband, may iustly challenge a fauou­rable hearing of her suites and requests in such things as are lawfull and conuenient, and take vpon her the rule of the familie next and immediatly vnder her husband, and the vse [Page 310] of his goods with which he hath endowed her: so Christ be­ing married vnto the Church promiseth to heare her suites; and seeing he is Lord of heauen and earth, to grant vnto her rule ouer his creatures, so as they shall become seruiceable vnto her, and be readie to supplie all her wants. So the Apo­stle speaketh, 1. Cor. 3. 22. 23. All are yours, and ye are Christs, and Christ Gods. 1. Cor. 3. 22. 23.

But let vs come to the words themselues, wherein is set downe the time when God would endow his Church with these benefits, In that day; that is, in the time of the Gospell, when he had made with her his new couenant of grace, and had knit her vnto himselfe in this neere vnion of mariage.

Secondly, the author of these gifts, namely, the Lord of hosts, vnder whose rule and conduct all the whole armie of the creatures are subiected.

Thirdly, here is expressed the benefit promised, namely, that he will make all his creatures both in heauen and earth to become his instruments and meanes to deriue his bles­sings & benefits vnto his spouse the Church; in these words, I will heare the heauens, &c. Where he alludeth to the contra­rie curse threatned against the transgressors of the law. Deut. 28. 23. And the heauen which is ouer thy head shall be brasse, and Deut. 28. 23. 24 the earth that is vnder thee iron. 24. And the Lord shall giue thee for raine of thy land, dust and ashes, &c. And sheweth that after he hath made his new couenant with his Church, and is reconciled vnto her in Christ, his curse shall be turned into a blessing. Now vnder this particular of hearing his Church in the time of dearth, he doth synecdochically promise, that he will heare and relieue her in all her wants and necessities, according to that, Ioh. 16. 23. And vnder these speciall bene­fits Joh. 16. 23. of corne, wine, and oyle, are vnderstood all temporall be­nefits necessarie for the vse and comfort of Gods Church: so Psal. 4. 7. Yea vnder them wee are typically to vnderstand all Psal. 4. 7. spirituall gifts and graces: for it was vsuall in the time of the law to prefigure the kingdome of Christ vnder the kingdom of Dauid, spirituall peace vnder worldly peace, eternall life vnder old age, the riches of heauen vnder the riches of the earth, our heauenly patrimonie and inheritance vnder the [Page 311] possession of the land of Canaan and the earthly Ierusalem.

Fourthly, here is set down the maner how and the meanes whereby he would deriue these blessings, by a notable gra­dation; I will heare the heauen, and the heauen shall heare the earth, &c. Where it is implied, that the meanes of obtaining thē shall be prayer, the which by an hyperbolical metaphor, and wonderfull loftinesse of speech, is ascribed to vnreaso­nable and vnsensible creatures, though it properly appertain vnto man, that it might after a more emphaticall manner moue the mindes of the faithfull. The like figure is vsed in many other places: as Psal. 93. 3. 98. 8. 107. 21. 27. Hab. 2. 11. Psal. 93. 3. & 98. 8. & 10 [...]. 21 Hab. 2. 11. Rom. 8. 22. Esa. 1. 2. Rom. 8. 22. Esa. 1. 2. So heere the Prophet bringeth in man calling for corne, wine and oyle; these praying to the earth, the earth to heauen, and heauen to God.

For the vnderstanding whereof we are to know, that man is said to call vpon food, when as there is dearth and scarcitie; and corne, wine and oyle are said to heare him, or as the word here vsed signifieth hearing to answere him, when as they of­fer themselues vnto him for the supplying of his wants, in great plentie and abundance: And corne, wine and oyle are said to call vpon the earth, when as the earth doth not bring them foorth, but through her barrennesse maketh a scarcitie of them: and contrariwise the earth is said to heare them, when by her vertue, strength and moisture, she affoordeth store of these blessings. And so the earth is said to pray vnto the heauens, when as wanting moisture she gapeth, and as it were earnestly desireth the first and latter raine, whereby she may become fruitfull; and the heauen is said to heare the earth, when accordingly she distilleth her seasonable and pleasant shewers, whereby the earth and the fruites thereof are refreshed. The heauen is said to pray vnto God, when as her cloudes and vapours are dried vp, or restrained, so as she cannot gratifie the earth with her moisture; and the Lord is said to heare her, when as he giueth vnto her vertue to gather cloudes and vapours, and open her windowes & floodgates, so as she may distill her sweete drops to water the earth.

The last thing here expressed, is the persons vpon whom the Lord will bestow these benefits, namely, all his elect and [Page 312] faithfull ones, whom hee hath espoused vnto himselfe, and these are comprehended vnder the name Iizreel; the signifi­cation of which word is here changed, neither is it here taken in the euill 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 vp in his garner of euerlasting happinesse. By which change of the signification the Lord would shew that his wrath was changed into mercie, and his iudgements into be­nefits in the time of the Gospell.

And that this name is so to be taken it appeareth by the verse following, where the Lord following the allegorie, saith, that he will sow her, that is, this Iizreel his holy seed: as also in that he changeth both the other names Lo-ruchamah into ruchamah, & Lo-ammi into ammi; No mercie, into Mer­cie, and Not my people, into Thou art my people.

And this is the meaning of these words. The doctrines The Do∣ctrines. which arise out of them are these. First wee may here learne, who is the author of all our blessings and benefits temporall The Lord is the author of all blessings. and spirituall, namely, the Lord himselfe; for he it is that gi­ueth vs our corne, wine and oyle; he it is who causeth plentie and maketh dearth, and out of the garners of his al-sufficient prouidence wee haue all our prouision and sustenance. The eyes of all waite vpon him, and he giueth them their meate in due season, and if he shut his hand, they all hunger and pine for want; if he open it, all things liuing are filled with plentie; as it is Psal. 145. 15. 16. Psalm. 145. 15. 16.

The consideration whereof should moue vs, rather to de­pend vpon the Lord for our plentie and prouision, then vpon the heauens, the earth, or the seasons of the yeere, seeing he is the principall cause, and these but his instruments and infe­riour meanes which he vseth for our good. Secondly, if wee abound in these blessings, let vs praise the Lord in the fruitiō of them, and be readie out of our abundance to relieue the want and penurie of our poore brethren, as the Lord hath in­ioyned vs; for all these temporall benefits, though good in themselues, are not good vnto vs, vnlesse they be receiued with thanksgiuing, and sanctified to our vse by the word and [Page 313] prayer, as it is 1. Tim. 4. 5. And if abounding with them we do 1. Tim. 4. 5. not communicate them with the poore, we commit the sinne of the Sodomites, as appeareth Ezech. 16. 49. and conse­quently Ezech. 16. 49. make our selues obnoxious to their punishments.

Secondly, we may here obserue the time, when the Lord The new Co­uenant is the fountaine of all our good. bestoweth these benefits vpon his Church, expressed in these words: And in that day, that is, in the day of her espousals, when she is married vnto Christ in righteousnes, iudgement, &c. and by Christ reconciled vnto God; for before this day we are not onely strangers, but also enemies, and so remai­ning subiect to Gods wrath, we haue all the creatures oppo­sed against vs: but when wee are married vnto Christ, and in him reconciled vnto God, then all things work together for our good, and nothing is wanting vnto vs, which is profita­ble Rom. 8. 28. for vs to receiue. From whence we learne, that this new couenant of grace betweene God and vs, and this spirituall marriage with Christ is the fountaine, from which all bles­sings and benefits spring and flow vnto vs. And therefore if we would haue no good thing wanting, which we can desire; thē let vs in the first place seek to be espoused vnto Christ in righteousnesse, iudgement, benignitie and compassion, and then the Lord will supplie all our wants, and giue vs plentie of corne, wine, and oyle, and all other his benefits. And let vs auoid the practise of worldly men, who in the first place seeke for glorie, riches, houses, lands, and pleasures, and in the meane time neuer seeke to be espoused vnto Christ, or in him to be reconciled vnto God, deferring this, as a matter of least importance, to old age, or the end of life; but rather let vs In the first place, seeke the kingdome of God and his righteous­nesse, Matth. 6. 33. and then all other things shall be cast vpon vs, as our Saui­our hath promised, Matth. 6. 33. Let vs first labour to be re­ceiued into the couenant of grace, and to be espoused vnto Christ Iesus, and then he will inrich vs with the dowrie of all his temporall and spirituall benefits.

Thirdly, we here learne, that whatsoeuer vertue & strēgth The creatures haue all their vertue from God, whereby they benefit vs. is in any of the creatures to benefit, sustaine, and nourish vs, they haue it wholly from the Lord, as appeareth by this no­table gradation, for we cannot ordinarily liue without corne [Page 314] and food, we cannot haue these vnlesse the earth bring them foorth for our vse, the earth is barren and vnfruitfull, vnlesse it be watered with the dew of heauen, the heauens haue no power to distill their fruitfull and pleasant shewers vpon the earth, vnlesse the Lord giue this vertue vnto them. So that he is the principall cause and first mouer, who setteth all inferi­our meanes on worke, and giueth them motion and strength to deriue his blessings and benefits vpon man; neither can a drop of raine fall vpon the earth, nor the earth bring foorth one graine of corne, but by Gods prouidence and appoint­ment: and therfore we may conclude with the Apostle, that In him we liue, moue, and haue our being, Act. 17. 28. Is then Act. 27. 28. the earth fruitfull? let vs ascribe the whole glorie vnto God; haue we a fertill soyle? let vs not rest vpon it, but vpon Gods prouidence, for he that hath giuen it this power and vertue, can take it away & make it barren. Is there a dearth and scar­citie Psal. 107. 34. in the land? let vs not looke so much to the heauens, clouds, and weather, as vnto God the ruler and disposer of them all, expecting and begging plentie at his hands, and so hee will heare the heauens, and the heauens the earth, the earth the fruits, and the fruits will heare vs, &c.

Fourthly, we here learne, that howsoeuer the Lord is the God bestow­eth his bles­sings by infe­riour meanes. principall cause, and chiefe author of all the benefits which we receiue; yet we are not to expect them from his hand im­mediatly, but mediatly, by inferiour causes and instruments, as appeareth by the gradation here vsed: and therefore wee are not idlie to expect food from Gods immediate proui­dence, neglecting the subordinate meanes, as obseruing the seasons, and husbanding the ground with labour and dili­gence: for though he bee bountifull in bestowing his bene­fits, yet he giueth them not to idle loyterers, but to painfull labourers, Gen. 3. 19. Genes. 3. 19.

Fiftly, we may obserue the infinite wisdome of God, who Gods wisdom an making his creatures to stand in need of one ano­thers helpe. hath lincked his creatures together in such excellent order, as they haue need of one anothers helpe, and all depend vp­on him, as vpon the first mouer. Man needeth food, food is not prouided without the helpe of the earth, the earth is not fruitfull without the dew of heauen, that heauens cannot [Page 315] send their raine without Gods blessing & appointment. Where we may note, that man who is Lord of the creatures, standeth in need of the meanest of thē, that whereas his soueraigntie might puffe him vp in pride, his necessitie which maketh him stand be­holding to the basest creature, might teach him humilitie.

Sixthly, wee may obserue, that the chiefe meanes which the Praier the chiefe meanes of obtaining all blessings. Church is enioyned to vse for obtaining of all benefits, is pray­er; as is implied by the manner of speech here vsed, And I will heare saith the Lord, &c. For howsoeuer the Lord hath determi­ned to multiplie his mercies vpon the faithfull, yet not without the meanes of prayer & inuocatiō. Because if we did not first see and feele our wants, if seeing thē, we did not earnestly desire to haue them supplied, & if to haue our desire satisfied, we had not our recourse vnto God by prayer, wee would neuer know nor acknowledge that we had receiued these gifts frō God, nor bee thankfull vnto him for them, nor for the time to come depend vpon his prouidence. And thus do earthly parents deale with their childrē; although they are willing to supply al their wants, yet first they will be intreated, that hereby their loue & affecti­on towards them may be endeared, and that they may learne obedience and reuerence, seeing their owne want of their pa­rents helpe, and their readines in granting succour and reliefe.

Seeing then praier is the meanes of obtaining all blessings We must pray continully. from God, the conduit whereby the cleare streames of graces and benefits are deriued frō God, the fountaine of all goodnes, and the hand wherewith we fill our emptie soules in the store­house of Gods rich mercie, let vs continually exercise our selues in this holy dutie; and seeing our wants are continuall, Let vs pray continually, as the Apostle exhorteth vs, 1. Thes. 5. 17. Are we 1. Thess. 5. 17. destitute of Gods blessings? praier obtaineth thē, Ioh. 16. 23. 24. Ioh. 16. 23. haue we them in abundance? prayer sanctifieth them to our vse, 1. Tim. 4. 5. doe wee employ our selues in our busines? prayer bringeth a blessing vpon 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 mer­rie, prayer seasoneth our mirth: are we sorrowfull? prayer ea­seth our griefe, Iam. 5. 13. are we in trouble? praier obtaineth Jam. 5. 13. Psal. 50. 15. & 107. 10. 13. deliuerance, Psal. 50. 15. are we in any manner of extremitie? prayer bringeth reliefe, Psal. 107. 6. 13. 19. 28.

Seuenthly, whereas he saith, not that God will heare Iizreel, Our corrupti­on in depen­ding vpon in­feriour means. but that he will heare the heauens, &c. and that the corne, wine, and oyle shall heare Iizreel, he doth here intimate our corruption and imperfection, which causeth vs in the time of our wants, in the first place to thinke vpon the inferiour meanes and secon­darie causes for the supplying our necessities, as vpon the corne, wine, and oyle, before in our cogitations we ascend vnto God, begging for helpe and reliefe at his hands: the which our infir­mitie the Lord tolerateth, if wee doe not rest in their inferiour meanes, but ascend from one to another, vntill we come to the supreme cause of all blessings, God himselfe: as when being in want & penurie, we think we must needs starue, vnlesse we haue corne & food, then we must also remember that we cānot haue thē, vnlesse y^e earth yeeld thē, nor y^e earth yeeld thē, vnlesse the heauēs make thē fruitful, nor y^t the heauēs can do this, vnlesse the Lord enable thē. And therfore finding that he is the chiefe cause & first mouer, who setteth al y^e rest on work, let vs chiefe­ly labor by our praiers, to moue him to succour vs, assuring our selues, y^t when he is inclined to help and releeue vs, there wil be no want in the inferiour meanes; & as thus we are to ascend vn­to God, that wee may call vpon him, so being possessed of his benefits, we must likewise to ascend to returne him thankes.

Lastly, we here learne, that all Gods gifts and benefits are All benefits bestowed vp­on man for the faithfuls sake. grāted vnto mankind at the suite of Iizreel, that is, for the faith­full and elects sake, and if it were not for them, the heauens would be as brasse without raine and moisture, and the earth as iron, barren and vnfruitfull. Iolatrous Laban is inriched for re­ligious Iacobs sake, and Putiphar hath a blessing vpon his whole Deut. 28. 23. house, because Ioseph is one of his familie. The murmuring Is­raelites gather Manna sent from heauen, because the faithfull Israelites should not want; the whole people fareth the better, because they haue a Moses amongst them, who in his feruent prayers commendeth their suits vnto God. And contrariwise, when the godly are seuered from the wicked, there is nothing to be expected but plagues & punishments. When Noah is en­tred into the Arke, the sloud drowneth the whole world. Whē Lot is gone out of Sodome, it is soone after consumed with fire and brimstone: When Gods people haue seuered themselues [Page 317] from Corah, the earth swalloweth vp him and his followers. And when Iosias is gathered to his fathers, then sinful Israel must ex­pect captiuitie and desolation.

Notwithstanding such is the blind pride of wicked men, and The wicked impute all their euils vn­to the faithful. their inueterate malice towards the faithfull, that they are rea­die to ascribe their prosperitie vnto themselues, & their calami­ties vnto the godly. Ahab thinketh himselfe innocent, and con­demneth Elias to be the troubler of Israel. Saul supposeth that neither he nor his posteritie could prosper, vnlesse Dauid were murthered: and the Scribes and Pharisies shame not to affirme, that if Christ were suffered all would beleeue in him, and that hereupon must needs follow their destruction and the desola­tion of their countrey: Ioh. 11. 48. Ioh. 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 Gospell: Vers. 23. And I will sow her Vers. 23 vnto me in the earth, and I will haue mercie vpon her that was not pitied, and I will say vnto them which were not my people, thou art my people: and they shall say, thou art my God. In which words is set downe, first, the multiplication of the Church: and second­ly, The expo­sition. the meanes whereby it should bee multiplied. The first in these words; And I will sow her vnto me in the earth. The which speech is allegoricall borrowed from the practise of husband­men, who desiring increase of their corne doe sow it in the ground; so the Lord promiseth that hee will sow his Church, that is, he will multiplie and exceedingly increase it, as the seed is multiplied which is sowne in the earth, so that it shall no lon­ger be contained within the narrow borders of the land of Ca­naan, but be propagated farre and wide ouer the whole face of the earth. Where he alludeth to the name Izreel, signifying the seed of God, of which hee had spoken in the former verse, al­though the word (her) being of the feminine gender hath rela­tion vnto the spouse: for whereas his meaning was that hee would sow Izreel, his seed, he saith he will sow her, because all this while he had spoken of his Church and faithfull people vn­der the name and title of a wife.

But besides the multiplying of the Church, here is also, as I take it, promised the continuall stabilitie therof, for so this word [Page 318] sowing or planting signifieth: as appeareth, Ier. 24. 6. I will plant them, and not roote them out: Psal. 92. 13. 14. Ier. 31. 27. 28. 42. 10. Iere. 24. 6. Psal. 92. 13. 14. Iere. 31. 27. & 42. 10.

Further he saith, that he will sow her vnto himselfe, where he noteth the end why he would multiplie his Church and people, namely, that they being chosen and called, might glorifie his name by seruing and obeying him; and this is the maine end not onely of our calling, but also of our creation and redemp­tion: 2. Cor. 6. 20. Ephes. 1. 4. Tit. 2. 14. 2 Cor. 6. 20. Ephes. 1. 4. Tit. 2. 14.

Againe, whereas hee saith, that hee will sow her in the earth, without any special restraint vnto any particular place, the mea­ning is, that hee would sow her thorowout the whole earth, and no longer confine her within the limits of Canaan; the which promise was accordingly accomplished, when Christ gaue commandement to his Apostles and Disciples, that they should goe teach all nations, Matth. 28. 20. the which they also performed, as appeareth in the Acts of the Apostles. Matth. 28. 20.

And this is the promise concerning the multiplying of the Church. Now the meanes whereby hee would increase it to so great a number is expressed, whereas he saith that hee will haue mercie vpon Lo-ruchamah, and will call Lo-ammi his people; wherby he vnderstandeth the calling not only of the ten tribes, but also by occasion of them the Gentiles amongst whom they were scattered; as the Apostle plainly expoundeth this pro­phecie, Rom. 9. 24. & 1. Pet. 2. 10. for of whom it might be said, Rom. 9. 24. 25. 1. Pet. 2. 10. that they were without mercie and not Gods people, of thē he promiseth that he would haue mercie, and chuse them for his people: but this might be said, not of the Israelites alone, but also of the Gentiles, as the Apostles testifie; and therefore of them also this prophecie is to be vnderstood.

And these are the meanes whereby the seed of the faithfull is multiplied. In the last place he setteth downe the disposition, af­fection and dutie of the Church being called, in these words: And they shall say, thou art my God. Where there is implied the entire loue of y^e Church towards God, in that she vseth here the vocatiue case (as the originall hath it) and by a certaine kind of hearty acclamation, crieth out, O my God: which briefe maner of speech doth most pathetically expresse the otherwise vnexpres­sable affection & passion of the heart. So Thomas rauished with Christs assured presence crieth out, My Lord and my God, Ioh. 20. Ioh. 20. 28. [Page 319] 28. and Mary, v. 16. Rabboni, Master, Rom. 8. 15. Secondly, that Rom. 8. 15. she shall not only beleeue that the Lord is her God, but also ac­knowledge and make profession hereof, for she shall not only thinke it, but also say it. Thirdly, that she shall inuocate and call vpon his name, as is signified in this phrase of speech, O my God.

And this is the meaning of these words. The doctrines which The do∣ctrines. arise out of thē are these. First, whereas y^e Lord saith, that he will sow his Church, hence we learne that y^e Lord is the sole cause of The Lord is the principall cause of multi­plying the Church. Ephes. 2. 5. the multiplying of his Church, by his word and Spirit, and not our owne inclination and free will; for we are as seed in the hand of the sower, vnlesse hee husband vs, wee will euer remaine vn­fruitfull, Eph. 2. 5. And this the Apostle affirmeth, namely, that the faithfull are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God, Ioh. 1. 13. Iohn 1. 13. God multipli­eth his church for his owne glorie. 1. Pet. 2. 10. 11. 12.

Secondly, we learne here, y^t the Lord doth sow or multiplie the Church vnto himself, that is, for his own glory, worship, and seruice, & y^t the Church being chosen to be a royall Priesthood, and holy nation, may abstaine frō fleshly lusts, & haue their cō ­uersation honest, y^t so God may be glorified euen of those that are without. And therfore seeing the Lord hath made choice of vs for this purpose, let vs labour to attaine vnto our end, other­wise we can haue no assurance that we are in the nūber of Gods people, seeing it is impossible y^t he shuld be frustrate of his end.

Thirdly, by this chāge of names; no mercy into mercy, & no Gods anger turned into loue. people into a people: we learne, that in the time of the Gospel, Gods anger is turned into loue, iudgement into mercy, punish­ment into reward, & cōdemnation into life & saluation, by ver­tue of Christs merits & mediation. The which serueth notablie for the consolation of al those, that mourne in Sion, whē as be­ing beaten downe by the apprehēsion of Gods anger, the sight of sinne, and the curse of the law, they consider that Christ hath freed them from them all, reconciled them vnto God, and pro­cured for them remission of their sinnes.

Fourthly, we here learne that the wall of separation is bro­ken The Iewes and Gentiles gathered into one Church. downe, & both Iewes and Gentiles admitted into one and the same Church, so that as our Sauiour speaketh, there is now but one sheepfold & one shepheard, Ioh. 10. 16. See p. 125. 133. 135.

Fiftly, we here learne, that our vocation was altogether free and vndeserued; for when as we were without mercy, deseruing Our vocatiō is of free grace. [Page 320] rather iudgement & condemnation, the Lord had mercy vpon vs; & whē we were no people, but aliants & strangers, yea ene­mies vnto God, the Lord of his free grace made vs his people yea of his owne familie: and this the Apostle plainly sheweth, 2. Tim. 1. 9. As therfore no conceit of our own worthines should 2. Tim. 1. 9. make vs to derogate any from Gods free grace, & vndeserued loue, so neither ought our vnworthines cause vs to doubt of thē, seeing without respect of our deserts, the Lord hath chosen vs.

Sixtly, we here learne, y^t our saluation hath his beginning in Gods mercy; for by reason of our sins, we are in misery, & in the Gods mercie the beginning of our saluati­on. state of condemnation, the which our miserable condition is so much the more miserable, in that of our selues we cannot possi­blie come out of our miserie; but God in mercy pardoning our sins, for Christs merits, freeth vs from our wretched estate, and aduanceth vs to all glorie and happinesse.

Seuenthly, this serueth notably for the consolation of euerie The faithfull are consident in Gods mer­cie. true mēber of the Church, in y^t they are assured y^t they haue ob­tained Gods mercy: so y^t though they haue fallē through infir­mity, they need not with Adam to hide thēselues frō Gods pre­sence, but in cōfident assurāce of pardon & forgiuenes, go bold­ly vnto the throne of grace, that they may receiue mercy & find grace to helpe in the time of need: as it is, Hebr. 4. 16. 10. 22. Hebr. 4. 16. 10. 22. As God chu­seth vs, so we chuse him.

Lastly, we here learne, y^t as y^e Lord maketh choice of vs to be his people, so we answerably must make choice of him to be our God; as he sheweth his loue towards vs, so we must be ready to expresse ours towards him, by our holy obediēce & zeale of his glory; as he professeth y^t we are his people, aboue & before al o­ther natiōs not called, so we must not only inwardly know and beleeue y^t he is our God & in our hearts performe seruice vnto him, but we must say w^t the Church in this place, O my God; that is, acknowledge & cōfesse that he is our Lord & Sauiour, opēly and in the sight of mē, & publikely performe vnto him his pure worship & seruice, which he requireth in his word, & that not only whē by our professiō glorifying God we grace our selues, but also when we incurre thereby shame & reproch, affliction, and persecution. In a word, we must with the Church here in all our need and necessaries, inuocate and call vpon Gods name, and wholly depend vpon, and expect from him all things ne­cessarie for this life, and the life to come.

ANd this is the maine scope and chiefe end of this Pro­phecie. In the next place we are to speak of the special parts thereof: And first, of the testification of Gods loue to­wards the Church of Israell. Ver. 1. And the Lord said vnto Verse. 1 me, goe yet and loue a woman, beloued of her husband, and was an harlot; according to the loue of the Lord towards the children of Israell, yet they looked to other Gods & loued the wine bottles. In which words the loue of God is typically propounded, The exposition and afterwards plainely expounded: it is typically shadow­ed vnder another vision, not much vnlike vnto the former. Chap. 1. 2. wherein the Lord commaundeth the Prophet to loue an adulterous and vngratefull harlot, not that indeed he would haue him to set his affection vpon such an one, seeing it was a thing vnlawfull and dishonest for the Prophet of God to loue an Adultresse; being another mans wife, but that hee hauing receiued this commaundement by vision, might propound it as a Parable vnto the people, that hereby they who were dull of conceit, might see both the loue and mer­cy of God, and their owne wickednesse and vnworthynesse represented as in a cleare glasse or plaine picture. As though he should say, go yet againe vnto the Israelites and propound this parable vnto them: that the Lord is like vnto a husband, who continueth to loue his wife, though she neglecting his loue and forgetting his benefits, haue forsaken him, commit­ted whoredome with her louers, and giuen ouer her selfe vnto all voluptuous pleasures.

But let vs come to the words more particularly: And the Lord said vnto mee, that is, after I had deliuered the former Prophecie, the Lord againe spake vnto me by vision, saying: goe yet againe, that is, content not thy selfe to haue spoken once of my mercy, loue and gracious benefites, and of the [Page 4] wickednesse and vnworthinesse of this people: but againe repeate and reiterate these things vnto them, that so eyther they may be moued at the second hearing, or that their ob­stinacie and hardnesse of heart may be manifested, and they left without excuse. And loue a woman beloued of her husband and was an harlot: that is, by propounding vnto them this Parable, shew them that I am a gracious Husband, in that notwithstanding their manifold whoredomes, I continue to loue them, and withall conuince them of their grose wicked­nesse and vnthankfulnesse, in that all my loue and gracious benefits will not restraine them from committing Idolatrie and spirituall adultery with false Gods.

In which Parable, vnder the husband wee are to vnder­stand God himselfe, who loued his people from all eternitie, and continued constant in his loue euen after the people had broken their mariage faith, plighted vnto him in mount Si­nai, and committed spirituall whoredome with false Gods. By the wife wee are to vnderstand the people of Israell, and not the people of Iuda, as some haue imagined; for first, in this first verse here mention is made of the children of Isra­ell: and secondly, it is not true of the Iewes, that they should be without Magistrates and gouernement, for the Scepter might not depart from Iuda till the Messias came. Gen. 49. 10 Gen. 49. 10. But is was verified in the ten tribes, who had no Magistrates of their owne in the time of their captiuitie.

Yea, but the ten Tribes were diuorced from God, exclu­ded out of the couenant and for euer debarred of mercy; how then could it be said of them, that God loued them as his spouse, and that they should, being conuerted, seeke the Lord?

I answere that we are not to vnderstand these words ge­nerally of the whole people of Israell, but of those onely a­mongest them, which belonged to Gods election, for of these alone it could truely be said that God loued them, and that being conuerted they should seeke the lord. And vnderstand­ing it of them, we may easily answere the former obiections, for though they were excluded out of the couenant of works, yet this hindreth them not from being admitted into the couenant of grace; though they were debarred of mercy [Page 5] in respect of their deliuerance out of a temporall captiuitie, yet they obtained mercy in regard of their spirituall freedom out of the captiuitie of sinne and Sathan; though they were for euer exiled out of the earthly Canaan, yet being recon­ciled vnto God in Christ, they might neuerthelesse become Citizens of the heauenly Ierusalem.

Lastly, by the Prophet, who is commaunded by God to loue this Adultresse beloued of her husband, wee are to vn­derstand Iesus Christ, who loued these elect Israelites which were exculded out of the couenant of works, and marryed them vnto himselfe, by making with them the new couenant of grace; and this appeareth in that hee willeth him to loue her with such loue as the Lord loued her, namely, with a con­stant, most infinite, and eternall loue, which properly can be ascribed to no other, sauing to our Sauiour Iesus Christ alone.

And this is the meaning of this parable: The exposition followeth: According to the loue of the Lord towards the chil­dren of Israell; yet (or when as) they looked to other Gods, and loued the wine bottles. In which words the Lords loue is am­plyfied by the wickednesse and vnworthinesse of the people, and the peoples sinne aggrauated by the loue and goodnesse of God towards them. The Lords loue is hereby commen­ded, in that he did not onely loue this people whilest they loued him, kept their coniugall faith, and serued him accor­ding to his word, but euen when they dispised him, forsooke him, violated their faith, and committed spirituall whore­dome with false Gods; the which he could neuer haue done had not his loue beene infinite, most constant, and eternall.

Secondly, their sinne and wickednesse is exceedingly ag­grauated, in that they were so vngratefull and obstinate in their Idolatry, that neyther Gods loue, nor all his manifold benefits which he had multiplyed vpon them, as pledges of his endlesse loue, could moue them to loue him againe, nor containe them in their fidelitie, nor restraine them from com­mitting spirituall fornication with false Gods. If a wife doe not loue her husband who loatheth her and behaueth him­selfe towards her cruelly and inhumanely, though this doth [Page 6] not altogether take away her fault, yet it doth much extenu­ate and excuse it; but if she loue not such a husband as entire­ly loueth her, nor will be restrained by his great kindnes and manifold benefits, from breaking her faith and following her louers, her fault is so haynous that it admitteth of no excuse; but such a louing husband was the Lord to this Church of Israell, and such a rebellious and vnfaithfull wife was she to him, and therefore her wickednesse was so much the more grieuous and intollerable.

But let vs come to the particular branches of their sin: the first whereof is expressed in these words: Yet they looked to other Gods: by which phrase, with the Hebrewes is vsually signified loue and desire, hope and trust reposed in that thing which they are said to looke after. Wheras therefore they are said to looke after other Gods, the meaning is that they set their hearts and affections vpon them, and hoped and trust­ed in them, and in these respects had their eyes and mindes alwayes fixed vpon them.

Secondly, he saith that they loued the wine bottles; where­by wee may eyther generally vnderstand that besides their sinne of Idolatry, they were also addicted to all manner of vnlawfull pleasures and luxurious excesse, as surfetting and drunkennesse, lasciuiousnesse and wantonnesse (for with the corruption of Religion is vsually ioyned corruption of man­ners, Pietie and Honesty, being such twins as both liue and die together) And if we take the words in this sence, then we are to vnderstand them Synecdochecally; dunkennesse being put for voluptuousnesse and all corruption of manners, of which he maketh speciall choyse that he may persist in the former Allegory, seeing Adultery & Drunkennes are com­monly ioyned together, and are mutuall causes one of ano­ther.

Or els we may take them more specially and properly, for that drunkennesse and those voluptuous delights, which they vsed in their Idolatrous feasts, for with their Idolatry they vsually ioyned feasting and reuelling, as may appeare. Exod. Exod. 32. 6. 32. 6. Iudg. 9. 27. vnto which custome the Prophet Amos al­ludeth. Iudg. 9. 27. Chap. 2. 8. They drinck the wine of the condemned in Amos. 2. 8. [Page 7] the house of their God. The which custome lasted vnto the Apostles time, as appeareth. 1. Cor. 10. 21. and this as I take 1. Cor. 10. 21. it, is the more naturall and proper sence of this place, name­ly, that the people of Israell did not onely commit Ido­latry, but also by their drinking, feasting and reuelling, shew­ed the exceeding great delight which they tooke in their sinne.

And this is the meaning of these words: The doctrines Our pronenesse to fall into de­speration or presumption. which arise out of them are diuers. First we may obserue out of the generall scope of this Chapter our exceeding pronenesse to run into two extreams, secure presumption, & abiect desperation, in respect of our diuers estate and condi­tion: when we are in prosperity we are deafe to all reprehen­sion, admonion & threatnings, we flatteringly perswade our selues, that this Sunne of Gods fauour will euer shine vpon vs, notwithstanding that our sinnes continually ascend, and as a thick cloud interpose themselues betweene vs & the beams of Gods loue; and when we heare Gods curses, we blesse our selues in our hearts saying: I shall haue peace although I walk Deut. 29. 19. according to the stubbernenesse of mine owne heart, adding drunkennesse vnto thirst, as it is, Deut. 29 19. Yea when the Lord beginneth to punish, we are ready in the securitie of our hearts to promise vnto our selues immunitie, and to say with those wicked men. Esay. 28. 15. We haue made a couenant with Esay. 28. 15. death, and with hell we are at agreement, though ascourge run ouer, and passe through, it shall not come at vs, &c. And on the other side, when God withdraweth from vs his gracious countenance, and taking away our prosperitie, in stead there­of layeth vpon vs affliction and aduersitie, then we are as rea­dy to fall into the contrary extreame, concluding that God hath vtterly reiected vs, and cast vs off for euer, foolishly ima­gining that when our Sunne of comfort is once set, and the night of sorrow and aduersitie hath ouershadowed vs, that it will neuer arise againe and replenish our hearts with ioy and consolation. An example hereof we haue in the Israelites, in this place, and in Dauid. Psal. 30. 6. 8. The consideration whereof should moue all Gods Ministers according to the practise of the Prophet in this place, wisely to intermixe [Page 8] comminations with consolations, iudgement with mercy, threatnings with promises, and the Law with the Gospell, that they may keep men in an euen course, and in the golden meane, neither presumptuously going forward in sin, in re­gard of Gods mercies and benefits, nor desperately sincking vnder the waight of sinne and punishment, when they are ouertaken of Gods iudgements.

Secondly, whereas the Lord commandeth the Prophet That Gods mi­nisters must of­ten inculcate their instructi­ons and admo­nitions. yet againe to put the people in minde of his mercyes, and their owne sinnes and vnworthinesse; hence we obserue that it is not sufficient for Gods Ministers once alone to stand vpon these points, but considering how forgetfull men are of Gods benefits, and how obdurate and obstinate in their wicked courses, they must repeate, & beate vpon these things againe and againe; neuer thinking any duety sufficiently taught, which is not also sufficiently learned. Neyther must they seeke to please the itching eares of phantasticall hea­rers, who are impatient in hearing the same things twise de­liuered, nor seeke to delight such surfetted and cloyed ap­petites as cannot indure oftner then once to tast of the same food, no nor yet take pleasure though varietie of food be of­fered vnto them, if it be brought in the same dish, desiring onely varietie, and to heare continually new matter, out of a new Text: but they must like good Surgeons apply the same salues to the same sores till they be perfectly cured, they must speake againe and againe of the same mercyes of God till they bee remembred, teach the same doctrines till they be learned, exhort to the same dueties till they be prac­tised, and reproue the same sinnes till they be amended. And like good house-holders, as they are to auoid the glutting of the family, by the continuall vse of the same meate: so also they must oftner then once set before them that spirituall food, which they know is good and wholesome, and think it no disgrace and disparagement to their plenty and hospi­talitie, if they feed twise of the same dish.

Thirdly, we may obserue that the Lord propoundeth his The vse of Parables. mercyes and the peoples sinnes, by way of Parable, that so he might in a liuely manner, and as it were, with reall words [Page 9] represent these things to their vnderstanding, as it were in a plaine picture; that so he might hereby more effectually ap­proue his owne vndeserued goodnesse, and conuince them of their vnworthines, and this forme as it is alwayes delight­full, so is it sometimes most profitable, as when Gods Mini­sters are to deale with Magistrates, or with obstinate and im­pudent sinners, who wil not know nor condemne sinne, vn­lesse it be in another mans person. See Chap. 1. Ver. 2.

Fourthly, wee may obserue that the Lord intending to The assurance of gods loue our chiefe com­fort in afflicti­ons. arme his children with such patience as might inable them to beare those grieuous afflictions which he purposed to lay vpon them, doth in the first place assure them of his loue, notwithstanding he seuerely corrected them for their sinnes: yea that he therefore did chastice them because he loued them, and would not suffer them to goe on in their sinnes to their destruction; whence we learne that to attain patience in afflictions and aduersitie, the best way is, earnestly to labour that we may discerne with the eye of faith the beames of gods loue and fauour, through the cloud of our sinnes and cha­sticements, and not onely to looke vpon the rod, but also vp­pon the hand of our louing father, who beateth vs that he may correct and amend vs. For if wee bee perswaded with Paul, that afflictions cannot seperate vs from the loue of God. Rom. 8. 35. Rom. 8. 35. Then shall we also with Paul, reioyce in tribula­tions. Rom. 5. 3. And conclude with Iob, that though he kill vs, yet we will trust in him. Iob. 13. 15. If in our greatest extrea­mities we haue this hope and assurance that we are beloued of God it will be a sure anker-hold to preserue vs from ma­king ship-wrack of our soules vpon the sands of desperati­on, though we be tossed and turmoyled with the tempests of tribulations and the surging waues of troubles, it will be a sure piller to vnder-prop our fainting soules, so as they shall not ruinously sincke vnder the waight of affliction, and an impregnable fort, into which being retired as our last place of refuge, we shall easily beare off and beate back the most violent battery that affliction and aduersitie can make a­gainst vs.

Fiftly, we may obserue how hainous and odious this sin [Page 10] of Idolatry is in the sight of God, in that he compareth it to The hainous­nesse of Ido­latrie. Adultery, for as nothing can be more detestable in the eyes of a louing and iealous husband, then that his wife should affect others more then him, and prostitute her selfe to com­mit whoredome euen in his sight and presence: so nothing can be more odious in the sight of God, then that his church should thus desile her selfe with spirituall Adultery, euen in his presence. See Chap. 1. Ver. 2.

Sixtly, in the example of the Israelites wee may behold our exceeding great ingratitude, in that being dearely belo­ued Our ingrati­tude. of God we doe not loue him againe, but are ready to pre­fer Idols and Images before him. Who would not wonder at the vnthankfulnesse of such a woman, who being base and beggerly, deformed, diseased and full of ill qualities, should be chosen and espoused to a prince of great worth, and deare­ly beloued of him; if notwithstanding his excellency and loue, she should defile her mariage bed and preferre some base groome before him? but such is our ingratitude, if being aduanced from such a base condition, to such high dignitie by our husband Iesus Christ, we set our mindes vpon Idols more then on him.

Seauenthly, wee may heere obserue the Constancie of The Constan­cie of Gods loue. Gods loue towards his elect, in that notwithstanding their grieuous sinnes and great vnworthines he continueth to loue them; for though the Israelits after they were espoused vnto God committed spirituall whoredome, & forsooke the Lord, yet he sendeth his Prophet to assure them of the continuance of his loue. So neither the fall of our first parents, nor the originall corruption which was propagated from them vnto vs, nor our own manifold actuall transgressions, could break off his loue, wherewith he had loued vs from all eternitie, but that still euen whilst we were sinners, he sent his sonne to dye for Rom. 5. 8. 10. vs, and whilest we were enimies vnto him he reconciled vs vnto himselfe by the precious death and bloodshed of our Sauiour, as Iohn 3. 16. the Apostle sheweth. Rom. 5. 8. 10. Ioh. 3. 16.

The consideration whereof serueth notably for our con­solation, when as we labour and groane vnder the heauy bur­then of our sinnes, for if the Lord so dearely loued vs euen [Page 11] whilest we were enimies, how much more will he continue this loue, when we are made friends? If when we were wicked and vnrighteous he would not ouerwhelme vs with his iust displeasure, much more then being iustified by his bloud, we shall Rom. 5. 9 be saued from wrath through him, as the Apostle reasoneth Rom. 5. 9. If he so loued vs when as we were wholy wicked, that our sinnes could not change the constancie of his loue, how much more will he now continue constant when wee are made perfectly righteous, through the righteousnesse of Christ, imputed vnto vs, and haue true inhaerent righteousnes and sanctification begun in vs by his holy spirit, whereby at least we desire & indeauour in the vprightnesse of our harts to serue and please him? If he loued vs whilest like rebellious enimies we neyther could nor would obey him, how much more will he loue vs when like children we would willingly doe his will, although we often fayle of our desire, through our weaknesse and imperfection?

Eightly, we here learne that if in our necessities we flee vnto Affiance in creatures is Idolatrie. the creatures, as vnto Idols, Images, Saints, Angels, gold and riches, trusting & depending vpon them for help and deliue­rance more then vpon the Lord, we may truely bee said with the Israelites to looke after idols, & to commit spiritual adul­trie with them, for that we make our God, vpon which we most depend for reliefe in time of want, & for protection in time of dāger: & hence it is that not only those who worship Images are called Idolaters, but also the couetous man, who putteth more affiance in his gold then in his God. Ephe. 5. 5 Ephe. 5. 5.

Lastly, we may heere obserue, that with contempt of Re­ligion Contempt of religion and corruption of manners inse­perable compa­nions. and Gods pure worship, neglect of honesty and cor­ruption of manners, with idolatrie and superstition, drunken­nesse and all manner of voluptuousnesse are ioyned together, for as soone as men looke after Idoll Gods, they also loue the wine bottles. And this commeth to passe principally through Gods iust iudgement, that they who worship the creatures and forsake the creator, not regarding to know him nor his truth should be giuen ouer of God, vnto vile affections and a reprobate minde whereby they run headlong into all ma­ner of wickednes, as the Apostle sheweth▪ Rom. 1. 2. 1 to 31. Rom. 1. 21. [Page 12] Partly also through the violence of our corruption, which if it bee not bridled and curbed in with true pietie, the feare of God, and conscience of our wayes, carrieth vs swiftly into all manner of sin; & partly through the malitious subtiltie of the chiefe ring-leaders vnto idolatry, who either inioyne as law­full, or permit as tollerable, or dispence with as veniall, all manner of voluptuousnes and vnlawfull pleasures, that with these baytes which are so delightfull to the flesh, they may catch the more, and allure them to ioyne with them in their idolatrie and superstition.

A notable example whereof we haue in the Papists, who The Papists patrones of licentiousnesse. either allow or dispence with all maner of voluptuous plea­sures, that so they may gaine the more to the imbracing of their Religion; for haue they not brought euen into the ser­uice of God, whatsoeuer may be pleasing & delightfull to the sences, as goodly shewes, sweet musick, odoriferous smels? &c. Is it not the chiefe solemnity of their festiuals and holy dayes, to spend the whole time in reuelling, masking, dicing, carding, surfetting and drunkennesse; and least they should not runne fast inough into all manner of disorders, doe they not allow of their Lords of mis-rule, who haue for the time a large Patent to lead them into all licentiousnesse? and these are their religious exercises for their solemne feasts. That I may say nothing of the permission of their stewes, their sanctuaries for malefactours, their wincking at blasphemie, prophanation of the Sabboth, Adultry, as though they were but veniall sinnes, by all which their wicked courses they greatly increase their number, seeing hereby all adioyne themselues vnto them, who would be voluptuous and licen­tious by law and priuiledge of Religion.

And so much concerning the testification of Gods loue The Analysis of the rest of the Chapter. towards the adultresse harlot, the people of Israell. Now fol­loweth the approbation thereof: first, by his inflicting on her fatherly chastisements, that thereby shee might be re­strayned from running on in her sinnes, and prouoked to turne vnto God by true repentance, verse 2, 3, 4. Secondly, by sanctifying this her affliction for her conuersion, vers. 5. The afflictions which he intended to correct her with, are [Page 13] typically represented and shadowed in the Prophets vision, vers. 2, 3. And after, this vision is in part expounded vers. 4. Concerning the former, he sheweth first the end wherefore hee afflicted her, that is, that thereby he might buy her, and so possesse and keepe her for his owne vse, in these words: So I bought her to me: and secondly hee setteth downe the affliction it selfe; where first he sheweth with what kinde of affliction he meant to chastise her, namely with captiuitie, signified in this phrase of buying her: and secondly he ex­presseth the qualitie of this captiuitie, to wit, that it should be exceeding grieuous, and that both in respect of the great­nesse of their miseries, which they should suffer in their cap­tiuitie, and also in respect of their long continuance. Their miseries consisted partly in the euils which they suffered, and partly in the depriuation of such benefits as they had formerly inioyed, namely their politicall and ecclesiasticall gouernment, vers. 3, 4.

The euils which she suffered were base contempt, signified by her price, of 15. peeces of siluer, wherewith shee was bought; and pinching pouertie and want, signified by the Homer and a halfe of Barley.

BVt let vs come to the words themselues, Verse 2. So I Verse. 2 bought her to mee for fifteene peeces of siluer, and for an Homer of Barley & an halfe Homer of Barley. In which words is contayned both the peoples punishment, and the loue of The exposition God, who inflicted it: the punishment is, that they should become captiues in a strange countrie; and this is signified by this phrase of buying, for no free people, but onely cap­tiues, slaues and seruants were bought for money. So that the meaning of this part of the vision is this; as the Prophet buyeth an adultrous wife as though she were a captiue: so the children of Israell shall be led into captiuitie, and bought and sould for money.

Yea but the Prophet was commanded to loue this adul­tresse, and heere no mention is made of his loue, but onely that he bought her, that is, brought her into the base estate of a slauish captiue; how then doth this signifie the loue of [Page 14] God, seeing it seemeth rather an effect of hatred? I answere if we respect Gods end, which was the profit, conuersion and saluation of the Israelits, this was a singular note of gods loue. For when they abused their libertie to all licentiousnesse, God caused them to liue in captiuitie, but to this end, that by this miserie he might reclaime & regaine them vnto himself. So that the Lords seueritie was exceeding profitable and necessarie to reforme this adultresse, and to make her keepe her marriage faith inuiolable for the time to come, when as she felt the smart of her vncleannesse. If a husband laying aside his right of superioritie and rule, doe basely cocker and flatter his adultrous Wife, and suffer her at pleasure to raunge abroad and company with her louers, his fondnesse will harten her in her wicked courses, and cause her the more to scorne and contemne him; the Lord therefore like a wise husband dealeth otherwise here with this adultresse, that is, he retayneth his authoritie, he handleth her roughly, and re­strayneth her of her libertie, but yet inwardly he loueth her, for he doth all this to coole the heat of her lust, and to make her chast and faithfull, that so being reclaymed, hee may re­ceiue her into his wonted fauour.

The Next point to be considered is the basenesse of their estate in their captiuitie, signified by the price here giuen for the Adultresse, to wit, fifteene peeces of siluer. What was the precise quantitie of this summe it is vncertaine, neyther is it materiall to the vnderstanding of the Prophets purpose, onely this we are to know, that the Prophet maketh menti­on of a certaine price giuen, that he might in more liuely manner set forth this vision as a thing done, & hereby more feelingly affect his hearers: & secondly, that this Adultresse was bought at a very low rate, seeing there is such a slender price payed for her, as fifteene siluer peeces.

For there was three sorts of siluer coyne in vse amongst the Israelites, the Shekell of the Sanctuarie, which was about two shillings foure pence in value, and this had on the one side Aarons rod, and on the other, the pot of Manna: the common or halfe Shekell, amounting to foureteene perice; and the Gerah or Obolus, which was about the value of our [Page 15] three halfe-pence. Now we are not to vnderstand these words of the Shekell of the Sanctuary, which was onely the price of holy things, and therefore not of an adultresse; and if wee vnderstand them of the common Shekell, then the whole price amounted but to the summe of seauenteene shillings and sixe pence, which was giuen for this Adultresse: whereby the base estate and contemptible condition of this harlot is shewed, in that she is valewed at lesse then a slaue or cap­tiue. For if an Oxe gored a seruant, the owner was bound to giue to the maister thirtie Shekels in recompence, as appea­teth, Exod. 21. 32. and here this Adultresse is prized but at Exod. 12. 32. halfe so much, whereby is signified that the people of Israell should be contemned and exceeding basely esteemed of in their captiuitie. And this agreeth with the complaint of the faithful. Psal. 44. 12. Thou sellest thy people without gaine, and Psa. 44. 12. 13 doest not increase their price. 13. Thou makest vs a reproch to our neighbours, a iest and laughing stock to them that are round about vs, &c.

And this is the first part of the price: the other is expres­sed in these words: And for an Homer of Barley, and halfe 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 lesse then our bushell, whereby is signified, first the slauish condition of the people in their captiuity, for Bar­ley was eaten onely of slaues and captiues, and not of free women: secondly their pouerty which is noted by the small quantitie of this course fare, alotted vnto them as their onely sustenance for a long time; so that their fare was both course and sparing: thirdly here is imployed the Lords loue in that he gaue them some maintenance for the preseruation of life, and but a sparing measure of course foode, that hereby hee might humble and reclaime them.

The meaning then of this part of the vision is, as the Pro­phet bought the adultresse, so shall the people be bought and sould, and liue like slaues and seruants; as he bought her at a low & base rate, euen for halfe the price of a seruant, so they shalbe basely esteemed and meanly valued more like vassels and slaues then the spouse of God; as he doth not giue vnto [Page 16] her Wheate but Barley, and that in small quantitie, so the Lord will afflict them with course dyet, whereof they shall not eate vnto saciety but sparingly by measure, as if the Lord should haue said; seeing you haue abused your liberty vnto licentiousnes, and when the reigne was laied on your owne necks haue runne away from me like vnrulie colts, therefore I will bridle and curbe you in with captiuitie, and make you to returne vnto mee; seeing euery base trifle hath moued you to sell your selues to be slaues to sinne, I will also cause you like slaues to be bought and sould at vile rates; seeing you haue abused your honourable estate, vnto which I called you, namely, to be my Church and people, and haue thereby bene puffed vp in pride, I will humble you with your enimies contemptible & disdainefull vsage of you; seeing your plentie and prosperitie hath made you to forget and neglect me, I will rub your memorie with pouerty and want, but yet I will not leaue you comfortlesse, for I will not vtterly forsake you and suffer you to perish in your penurie, but will allow vnto you some poore maintenance, and by my hard vsage I will not destroy you, but buy you that is, reclaime and reduce you againe vnder my gouernment.

And this is the meaning of the words: The instructions hence to be gathered are these. First wee may obserue that the Lord approueth his loue to the people of Israell, by Afflictions a signe of Gods loue. those afflictions which hee layeth on them, to the end that he may reclaime them from their sinnes. For as there is no greater signe of Gods hatred and our rejection, then when the Lord giueth vs ouer vnto our selues, to doe what we list, to prosper in our sinnes, and without any checke to run for­ward in the wayes of wickednesse, to our destruction; so can there not be a more euident signe of his loue, then when like a carefull father he correcteth vs, that he may not disinherite vs, and maketh the pleasures of sinne loathsome vnto vs, by mingling them with the Wormewood of afflictions.

And hence it is that the Apostle sayth, that whom the Lord loueth he chasteneth, and he scourgeth euery sonne whom he re­ceiueth. Heb. 12. 6. Apoc. 3. 19. Heb. 12. 6. So Apoc. 3. 19. For the Lord aymeth not at our hurt and punishment, but at our good and profit, [Page 17] that we might be pertakers of his holinesse. Heb. 12. 10. And Heb. 12. 10. when wee are iudged we are chastened of the Lord, because wee should not be condemned of the world, as it is, 1. Cor. 11. 32. 1. Cor. 11. 32. The Lord bridleth vs with afflictions, that we may not run headlong in the course of sinne, and like a good schole­maister he correcteth vs, that he may teach vs in his wayes, and make vs more diligently apply our lessons. And this Dauid well knew by his owne experience, and therefore he sayth, Psal. 119. 67. Before I was afflicted I went astray, but Psa. 119. 67. 71 now haue I kept thy word. And verse 71. It is good for me that I haue beene afflicted, that I may learne thy statutes. When our heauenly Physition dyeteth vs from the pleasures of sinne, which we loue better then out meate and drincke, & giueth vs the bitter pils and loathsome potions of afflictions, it is a signe that he intendeth the cure, and that there is some hope of our recouery; but when he letteth vs haue whasoeuer we lust after, and letteth our appetite bee the onely rule of our diet, it is a shrewde token that he hath giuen vs ouer as be­ing a desperate cure: when our father suffereth vs to goe on in all wicked and licentious courses, it is a signe he neglecteth vs, and meaneth to disinherite vs: when our Lord and mai­ster lets vs neglect all dueties without controlement, and suf­fers vs to goe on in our stubbornenesse and disobedience, without any reproofe or correction, hee makes it manifest that his purpose is to turne vs out of his seruice; and when he lets vs feed at will in the pleasant pastures of sinne, it is more then probable that hee hath destinated vs to the slaughter.

The vse which we are to make hereof is: first, that wee The vses. faint not in our afflictions, imagining that they are signes of Gods hatred, and our rejection; but beare them with pati­ence, considering the Lord hereby sheweth his loue and care ouer vs: especially let vs be not onely patient, but also ioyfull and thankfull, when the Lord crosseth vs in our sins, and restraineth vs from going forward in any course of wickednesse; for such afflictions are blessed which preserue vs from Gods eternall curse, and that is a sweet chastisement which keepes vs from being condemned with the world.

Secondly, seeing the Lord in loue correcteth vs, that hee may reclaime vs from our sinnes, let vs, when we suffer any affliction, labour to finde out our sinnes, bewayle them, and turne from them vnto the Lord by true repentance; and then the same loue which moued the Lord to correct vs, will also moue him when we are reformed, to ease vs of our affliction, neyther will he cause vs any longer to drink these bitter potions, when hee hath already recouered vs of our health.

Thirdly, wee learne to iudge charitably of those whom the Lord exerciseth with afflictions, and not to imagine that because any are extraordinarily afflicted, therefore they are more then ordinary sinners, as the Iewes did. Luke. 13. 1. 2 Luk. 13. 1. 2. And the Barbarians. Act. 28. 4. For then we shall condemne Act. 28. 4. the generation of Gods children. Psal. 73. 15. Yea euen the Son Psal. 73. 15. of God himselfe, as it is. Esa. 53. 3. 4. Esa. 53. 3. 4.

Secondly, wee may here obserue what fearefull punish­ments The punnish­ment of Idola­trie. the Lord inflicteth vpon those Idolaters whom hee purposeth to conuert and saue: first, Captiuitie vnder their enimies; for when they will not serue the Lord who loueth them, the Lord will make them serue their foes who hate them. Secondly, Ignominie and base contempt, for those that dishonour God by their Idolatry and vnthankfulnesse, the Lord will cause them to be dishonoured, scorned, and reproched. Thirdly, Pouerty and want, for those that will not be thankfull to the Lord for his benefits, nor imploy them to his glory; he will depriue them of them, and by their penury teach them to acknowledge him, the author of them: Those that forget God by reason of their fulnesse, he will cause them through emptines and want, to call him to their remembrance. Where wee may note how the Lord fitteth his punishments to their sinnes, because they refused to vse their liberty to gods glory, in worshipping and seruing him, but rather abused it to the seruice of sinne and Sathan, the Lord made them Captiues and slaues to their enimies; be­cause they were not moued by that high degree of honour of being Gods peculiar people, to giue glory vnto God; but grew hereby proud and disdainfull, the Lord deiecteth them [Page 19] into a baser estate then the vsuall condition of a seruant or Captiue: because by their fulnesse and luxurious excesse in all dainties and delicatenesse they were growne wanton, for­getfull of God, and vnthankfull, the Lord cureth their sur­fet, by allotting them course and slender dyet.

And so much concerning the first part of their miserie, consisting in the euils which they suffered. The second part respecteth the good things whereof they were depriued, which was their communion with God, and the comfortable fruition of his presence, & also of the outward signes thereof, both in the Ecclesiasticall and politicall gouernement, and in his publike worship and seruice. And this is set downe ty­pically. Verse 3. Where the Prophet continuing in the for­mer Allegory or Parable, compareth the depriuation of Gods presence, and the outward signes thereof, vnto the wid­dow-hood of the Adultresse. And afterwards this Type is expounded. Verse 4.

THe Type is contained in these words: And I said vnto Verse. 3 her, thou shalt abide with mee (or rather thou shalt abide vnto me, or waite for me) many dayes: thou shalt not play the Harlot, and thou shalt be to no man, and I will bee so vnto thee. The which words are the speach of the Prophet vnto the Adultresse, after that hee had bought her vnto him, wherein he telleth her, that howsoeuer in loue to her, he had bought her, yet considering that she was an Adultresse, his purpose was, for a time to keepe her single and seperate both from himselfe and all others, that so he might make tryall whether indeed she did truely repent of her former wicked courses, and so vpon sufficient experience of her reformation, hee might take her againe to wife.

But let vs come to the words. And I said vnto her: that is, after I the Prophet had bought the Adultresse in my visi­on, I did likewise in vision say vnto her, Thou shalt abide me: The words are, Thou shalt sit for me: which in this phrase of speach haue this sence, Thou shalt waite for me. So Exod. Exod. 24. 14. 24. 14. the same phrase is vsed, Sit for vs here, that is, tarry and waite for vs. The meaning is, I will not marry thee [Page 20] presently, but thou shalt wait my leasure, for as yet thou art not fit to bee my spouse, seeing thou art not cleansed from thy Adultries, neyther as yet haue I had sufficient experi­ence of thine vnfained repentance. Where he alludeth to the rite in the old Law. Deut. 21. 13. which required that those Deut. 21. 13. who had taken Captiues, and desired to make them their wiues, should not presently marry them, but keepe them in their house a Moneth, till they were after a Legall manner purged from their Gentillisme.

He further addeth: Thou shalt not play the Harlot, that is, thou shalt not liue in thy adultries and vncleannesse with thy louers as thou hast done in former times, but thou shalt wholy weane thy hart and affections from them, that thou maiest fixe it wholy vpon me. And thou shalt be to no other man, or, thou shalt be to no man: that is, thou shalt remaine like a desolate widdow, and spend thy time in sorrow and mour­ning for many dayes, without either louer or husband, for neither will I my selfe bee married vnto thee, neither will I suffer thee to marry with any other man, but thou shalt abide single and solitarie, till I see fit time to take thee to wife. Now because it might seeme some wrong, if the Prophet re­straying this adultresse from all others, should in the meane while reject her and make choyse of some other wife, there­fore to comfort her that she might beare her widdow-hood with greater patience, he assureth her that in the meane time hee will make choyse of no other, but remaine single and alone as well as she. And this he signifieth in these words, And I will be so vnto thee, that is, as thou shalt not come at mee nor match thy selfe with any other, so I will neither joyne my selfe vnto thee as yet, nor in the meane time, reject thee vtterly and make choyse of any other, but I will remaine single as well as thou, that when thou hast giuen sufficient testimony of thine vnfayned repentance, I may againe joyne thee vnto my selfe in marriage.

And this is the meaning of the words being vnderstood typically, of the Prophet & the adultresse, which being fitted vnto the Lord and the Church of Israell (which are the par­ties represented in this type, by the Prophet and the Harlot) [Page 21] doe signifie thus much; that howsoeuer the Lord so loued this harlot the people of Israell that he tooke care of her con­uersion and saluation, and to this end vsed meanes, that shee might forsake her idols & spirituall whoredome, yet so hor­rible and odious were her adultries and vnthankfulnesse in his sight, that he would not be reconciled vnto her and ad­mit her into the former communion of marriage, till by many tryals & much experience, she had giuen assured testimony of her vnfayned repentance. And therefore his purpose was to afflict her with a tedious captiuitie, wherein hee would restraine himselfe from her & haue no communion with her, either in respect of politicall or ecclesiasticall gouernment, for neither should she haue any form of a common wealth, wherein hee should rule as their King, nor of a Church, wherein hee should bee worshipped as their God, with such publike seruice as he required in his word: and as he would restraine them of the publike meanes of his worship, so also he would not suffer them to forsake him, and to make choyse of other Gods and so to commit spirituall whoredome with their idols, as they had done in former times, but they should keepe themselues from idolatrie, waiting the Lords leasure, till in his sonne Iesus Christ he would be reconciled vnto them, and againe contract them vnto himselfe in marriage.

Now because this tedious captiuitie and confused anarchie should not be without comfort, therefore the Lord giueth them some testimonie of his loue, by assuring them that hee would as well waite for their true conuersion, as they for his mercy, and that in the meane time he would not reject them, and make choyse of some other people to be his Church, but would stay his choyse till vpon their true repentance hee might receiue them into his former loue and fauour.

And this is emphatically signified in these words, And I wil be so vnto thee: wher the Lord not doth explicate his mea­ning at large, but (like those whose mindes are exceedingly perturbed with griefe, indignation, or some singular com­miseration) he vseth this abrupt and broken speach, as though it so much grieued him to deferre reconciliation, and to with­hould the outward testimonies of his loue from his people, [Page 22] that he was not able to pronounce this his definitiue sentence at large, but in these abrupt and broken speeches. So that here is Iudgement mixed with Mercie: Iudgement in that he with-houldeth from them the signes of his loue for a time; Mercie in that he with-houldeth them not for euer; Iudge­ment in that he would not as yet admit them to be his peo­ple; Mercy in that for their sakes he wil make choyce of no other, but expecteth their repentance, that thereupon hee might be reconciled vnto them.

But against this there may be made two obiections; first An answere to a two-fold ob­iection. that this testimonie of Gods loue, and hope of their future reconciliation, will not stand with Gods former threatnings, namely, that hee would no more haue mercy vpon them; Chap. 1. Ver. 6. That they should not be his people, nor he their God. Ver. 9. That hee had vtterly diuorced and re­jected them. Chap. 2. Ver. 2. And secondly, that it will not stand with the euent, seeing the Lord did neuer after espouse this whole people, nor yet them alone. Both which obiecti­ons are taken away with one answere: namely, that this Pro­phecie is not to be vnderstood of the whole body of the peo­ple, but of the faithfull amongst them, which belonged to Gods Election; of which it is truely verified, so as it may well stand with the former Prophecie, and the future euent. For though he rejected the whole body of this people, yet he reserued a remnant, according to the Election of grace, Rom. 11. 5. whom after their repentance and conuersion he did espouse to him: and for these hee reserued his grace, so as he would not after the people were excluded from the outward coue­nant, admit of any other, neyther before the comming of Christ, nor after he was come, till he had called and recon­ciled them; and so vpon occasion of their calling and con­uersion, hee called also and conuerted the elect Gentiles, amongest whom they were scattered, and to them both, who only were the true Israelites, according to the spirit, he made good his promises of mercy and grace: and this appeareth. Math. 10. 5. 6. 15. 24. 26. Act. 13. 46. Mat. 10. 5, 6. & 15. 24, 26. Act. 13. 46.

And so much for the exposition of the words: the do­ctrines which from hence arise are these. First, whereas the [Page 23] Lord saith, that he will not presently be reconciled vnto the Length of af­fliction no signe of our re­jection. Church of Israell, but she shall waite his pleasure, and bee content to liue in an afflicted estate, vntill hee saw fit time of giuing vnto her assurance of his loue and fauour: hence we learne to arme our selues with patience, when our affli­ctions are tediously continued, and not desperately to cast aside all hope, as though the length of our afflictions were a signe of our vtter rejection; for as it appeareth in this place, the Lord causeth the afflictions, euen of those that belong to his Election, to endure for a long time together, and maketh them to wayte and expect, till hee seeth the fit time for their deliuerance. Examples hereof we haue in the captiuitie of Aegypt, and Babilon, in Dauid, Iob and many others.

The vse hereof is, that though our afflictions be of long We must waite vpon God for deliuerance frō our afflictions. continuance, we waite the Lords leasure, and possesse our soules with patience; and so in the end wee shalbe assured of deliuerance. An example hereof we haue in Dauid, Psal. 40. 1. I wated patiently for the Lord &c. In the faithfull grie­uously Psal. 40. 1. and 123. 2. Esay. 8. 17. afflicted. Psal. 123. 2. Esay. 8. 17. in Iacob Gen. 49. 18.

Which duety that we likewise may performe let vs con­sider: first, that the Lord inioyneth and requireth it at our hands. Psal. 37. 34. Wayte thou on the Lord, and keepe his Psal. 37. 34. way.

Secondly, that the Lord wayteth vpon vs, that hee may finde vs fit to receiue his mercy, that is, humbled in the sence and feeling of our owne misery and want, and earnestly hun­gring after his grace. Esa. 30. 18. Yet therefore will the Lord Esay. 30. 18. wait, that he may haue mercy vpon you. Seeing then the Lord wayteth on vs to shew mercy, great reason haue we to wait, that we may receiue mercy; for waiting and attending bet­ter becommeth suiters then benefactors.

Thirdly, let vs waite vpon the Lord, because the holy Ghost commendeth it vnto vs, as a good thing. Lamen. 3. 26 Lamen. 3. 26. It is good to trust and to waite for the saluation of the Lord.

Fourthly, if being afflicted, we doe not onely watch, but also wayte in prayer, it is a good argument, to confirme our faith in this assurance, that our prayers shall be heard, and our petitions graunted; and therefore the Church vseth this [Page 24] reason for the strengthening of her faith. Esay. 33. 2. O Lord Esa. 33. 2 haue mercy vpon vs; we haue wayted for thee. And Mich 7. 7. Mich. 7. 7. she joyneth these two together, I will wait for God my sauiour: my God will heare. Of this Dauid had experience Psa. 40. 1. Psal. 40. 1. I waited patiently for the Lord, and hee inclined vnto mee and heard my cry.

Fiftly, because our waiting and patient abiding the Lords leasure, shall assuredly haue a good issue: for he will not suffer those that wait vpon him to goe away ashamed. Esay. 49. 23. And howsoeuer the hope of the afflicted may bee Esa. 49 23. deferred, yet it shall not perish for euer. Psal. 9. 18. But those Psa. 9. 18. that attend the Lords leasure, in the end shall be exalted, & haue the land in possession. Psal. 37. 34. They shall be saued and deli­uered Psal. 37. 34. from all euill. Pro. 20. 22. Yea they shall be eternally Pro. 20. 22 blessed. Esay. 30. 18. The Lord is the God of iudgement; blessed Esa. 30. 18. are all they that wait for him. Howsoeuer therefore the hope of the afflicted being deferred, is for the present, bitter and irkesome, yet in the end their patient abiding shall be gladnesse, as it is. Pro. 10. 28. Pro. 10. 28.

The second thing to be obserued is, that the Lord will not presently be reconciled with his people, and shew vnto God trieth our Repentance by afflictions be­fore he resto­reth vs to fauour. them the wonted signes of his fauour, till he hath taken tryall of their repentance by manifold afflictions; and this he doth not so much to approue their vnfayned repentance to him­selfe, for hee searcheth the heart and raignes, and therefore needeth not these outward signes; but first that by these signes, their owne faith may be assured, that they are truely conuerted, seeing they endure the tryall with patience, be­cause they haue sinned. Secondly, that he may shew his de­testation of sinne, in that he will not easily be reconciled, euen with those whom hee dearely loueth, when they haue grie­uously offended Thirdly, that by these corrections he may make them carefull for the time to come, that they doe not againe by their sinnes prouoke his displeasure; for hee that with a wounded conscience and broken spirit, hath long sought and sued for mercie, and hath spent many a bitter sigh and grieuous grone before hee could attaine vnto the assurance of gods fauour, hauing obtained it will not easily be [Page 25] allured againe by his sinnes to hazard and loose it. Fourth­ly that hereby he may glorifie his name, by approuing his iustice and righteous iudgements euen to those that are with out, when as they see that he will not winke at sinne, no not in his dearest children; who otherwise would take occasion vpon their sinne and impunitie to blaspheme. 2 Sam. 12. 14. 2 Sam. 12. 14. Lastly, that hee may hereby teach the wicked what they are to expect, for if the Lord so correcteth those sinnes in his children which of infirmitie they haue committed, how will hee punish the sinnes of wicked men which they commit with full consent of will? If he be displeased with the faith­full, and will not presently assure them of his fauour, after they haue repented, then what can they looke for that continue in their sinnes without repentance, but that he will poure vpon them the full viols of his wrath? If he so seuerely chastiseth sinne in his sonnes and friends, how grieuously will he punish it, in slaues and enimies? examples hereof we haue in Adam, Dauid, Ezechias, the people of Israell, and Christ himselfe.

The vse hereof is, that we carefully take heede that wee doe not wound our Consciences, by committing against our knowledge grieuous sinnes, seeing we are assured if wee be­long vnto God that hee will sharply chastise vs for it; and will not suffer the beames of his loue comfortably to shine vpon vs, till wee haue approued our repentance by many tryals, and haue indured much more griefe and sorrow, through our crosses, and the restraint of his loue, then our pleasure and delight was in the committing of our sinnes; and therefore let vs not to please the flesh wound the spirit, nor purchase a dram of carnall delight, with a pound of sorrow.

Secondly, this may serue to comfort and refresh vs, when as we are ready to sincke vnder the waight of sinne, and hea­uie burthen of affliction, and in regard hereof are readie to conclude that we are cast out of Gods fauour; for then wee are to remember that the Lord oftentimes restrayneth the signes of his fauour, and continueth the afflictions of those, whom notwithstanding, he dearely loueth for the cau­ses aboue said, &c.

Thirdly, whereas the Lord saith, that shee shall stay for God afflicteth vs for sin that we may learne to hate it. him in her afflicted estate, and shall not play the harlot, &c. hence we learne, that the reason why the Lord continueth to restraine his fauour, and to afflict his people, is not because he hateth them, but that hereby they may bee moued more seriously to repent, and to flye from their sinnes with greater detestation, when they see these miserable effects that follow them. If our heauenly father, when wee grieuously offend, should cocker vs, and shew no signe of his displeasure, or be­ing somewhat offended, should presently be reconciled vs; we finding no bitternesse neyther of Gods anger, nor of af­fliction, which might cause vs to distast the sweet pleasures of sin, would neuer soundly and seriously repent of them: but when we apprehend his heauie displeasure, and cannot with much entreaty be assured of reconciliation; when wee feele the smart of sharp afflictions, and can by no meanes find ease, then we call our sinnes to remembrance, and are grieued at the heart that we haue committed them; then we hate and detest them, as being the fountaine from which doe flow these waters of bitternes; and then we resolue with our selues, that if our heauenly father will but this once forgiue, and be reconciled vnto vs: if he will but cause the wonted beames of his fauour to shine vpon vs, and ease vs of the heauie bur­then of our afflictions, we will neuer againe be perswaded so by our sins to prouoke his displeasure, though all the profit, pleasures, and preferment of the world were offred vnto vs.

The vse which we are to make hereof is, that when the Lord doth exercise vs with afflictions, we exercise our selues in repentance, and make the day of tribulation, the day of humiliation; for this is the maine end why the Lord afflict­eth vs, which when he hath attained, hee will put an end to our afflictions: and therefore the way to ease our selues of the burthen of punishment, is to cast away the burthen of our transgressions; the best meanes to lighten our soules with sauing comfort, is to loade them with bitter sorrow for sinne; if we would haue God well pleased with vs, we must be dis­pleased with our selues; and if euer we meane to come vnto [Page 27] the pallace of ioy, wee must trauaile vnto it by the path of mourning. For blessed are they that mourne, for they shall bee Mat. 5. 4. Luke. 6. 21. comforted. Blessed are they that weepe, for they shall laugh.

Fourthly, whereas the Lord saith, Thou shalt not play the God onely re­straineth vs frō running head­long into sinne Harlot, not so much by way of prohibition, teaching them what he would not haue them doe, as by actuall restraint, shewing what he would cause and inable them to refraine, notwithstanding their pronenesse thereunto, through their naturall corruption: hence we learne what is the chiefe cause whereby we are with-held from running headlong into all manner of sinne; namely, Gods powerfull word, which as it saith, Thou shalt not sinne, so it enableth vs through the secret operation of his spirit, to yeeld obedience. For in our owne naturall disposition, we are ready to draw sinne vnto vs, as with Cart-ropes, and to drincke iniquitie like water, Esay. 5. 18. our thoughts are onely euill, and that continually. Gen. 6. 5 Gen. 6. 5. We are not able so much as to will that which is good Phil. Phil. 2. 13. 2. 13. And instead of being restrained by Gods Law from sinne, it taketh occasion by the commaundement, to worke in vs all manner of concupiscence. Rom. 7. 8. But it is onely Rom. 7. 8. Gods Euangelicall and spirituall word, whereby we are re­strained from sin, and enabled to performe obedience; when as the spirit giueth life and power to the dead and weake letter, & by the secret operation thereof, maketh it effectuall for the working of that grace in vs, which it requireth, and to the stirring of vs vp to performe that duty which it enjoy­neth. Iohn. 6. 63. Iohn. 6. 63.

The vse which we are to make hereof is: first, that wee yeeld vnto the Lord the whole praise of our obedience, and of restrayning vs from committing those sinnes into which we see others f [...]l, for he alone maketh the difference between vs and them. Secondly, that we doe not presumptuously trust in our owne strength, thinking that wee are able to stand when others fall: but let vs worke out our saluation with feare and trembling, and whilest we think we stand, let vs take heede of a fall. As the Apostle exhorteth. Phil. 2. 12. 1 Cor. 10. 12. And wholy distrusting in our owne strength, let vs solye rest [Page 28] vpon the Lord, and the power of his might. Eph. 6. 10. And Ephe. 6. 10. to this end let vs remember the example of Peter, Mat. 26 Mat. 66. 33. 74. 33. 74. And thinke with our selues, that if this rock were shaken with the tempest of tentation, that we who in com­parison are but reedes, cannot stand steady in our owne strength. Lastly, considering that Gods powerfull word and spirit vpholdeth vs from falling into sinne, we learne conti­nually to craue the Lords assistance, and to make that praier which Christ hath taught vs: O Lord lead vs not into temp­tation, but deliuer vs from euill, and then shall we finde the Lord true of his promise. 1. Cor. 10. 13. For he knoweth how 1 Cor. 10. 13. to deliuer the godly out of tentation, &c. 2. Pet. 2. 9. 2 Pet. 2. 9.

Fiftly, wee may obserue how the Lord mingleth Mercy with Iudgement, and euen in his corrections sheweth his God mingleth Mercie with Iudgement. fatherly loue and compassion: he will not presently receiue them to mercy, but yet he doth not exclude them from it for euer, hee correcteth them for a time, but least they should faint, he promiseth an end to their afflictions; hee restraines his fauour and as it were banisheth them his presence, not that hee intendeth vtterly to reject them, but that they may be moued hereby more soundly and seriously to repent; hee diuorceth them from him, but in the meane while he reser­ueth himselfe for them, and waiteth for their repentance that hee may restore them into his former fauour. How infinite therefore are Gods mercies, seeing his judgements are so full of compassion? how sweet and comfortable is his loue, bountie and goodnesse, seeing the actions of his anger and justice are not without the mixture of such comfortable sweetnesse? and if he be so gracious when he punisheth, how gracious will he appeare when he rewardeth? Many exam­ples hereof wee haue in the booke of God: when hee cast Adam out of Paradise, he giueth him hope to inherite hea­uen, Gen. 3. and when he threatneth him with labour and sorrow, he promiseth him a Sauiour, in whom he should haue joy and eternall rest. When he threatneth captiuitie to the posterity of Abraham, he limiteth the time, which being expired he Gen. 15. 13. 14 promiseth deliueraunce. Hee denounceth against Dauid 2 Sam. 12. [Page 29] temporall punishments, but first he pardoneth his sinne and releaseth him of those eternall torments which he deserued. Hee layeth vpon Leui a curse, that hee should be scattered amongst his people. as though he were not a Tribe, and had no portion amongst his brethren. Gen. 49. 7. but in this Gen. 49. 7. curse was included a blessing, for he therefore scattered them that he might gather them vnto himselfe, and depriued them of other portions, that hee himselfe might be their portion and reward. Deut. 10. 8, 9. He caused Manasses to be led Deut. 10. 8. 9. captiue, and to be bound in chaines, but his captiuity was to bee preferred before his libertie; his dungeon before his stately pallaces; and his chaines of iron, were better vnto him, then his chaines of gold and most rich ornaments; for 2 Chro. 33. God vsed his Captiuitie, as a meanes to free him out of the captiuitie of sinne and Sathan, his chaines to preserue him from the chaines of darknesse, and his dungeon to keepe him from running head-long into the dungeon of hell,

The vse hereof serueth to comfort vs in afflictions, when as we consider that they not onely proceede from loue, but also are so tempred with mercy and compassion, that they cannot hurt vs: they are bitter indeed and vnpleasant vnto the tast, but yet they are not poysons to kill vs, but whole­some potions, which our heauenly Physition hath wisely tempered to cure vs of the diseases of sinne, and to purge away our corruptions: and howsoeuer they may make vs sicke whilest they are in operation, yet this sicknesse tendeth to the recouery of continuall health, and to the attaining of eternall life.

ANd so much concerning the Widdow-hood of the Church of Israell Typically propounded: Now wee are to speake of it, as it is plainely expounded. Verse 4. For the children of Israell shall remaine many dayes without a Verse. 4 King, and without a Prince, and without an Offering, and with­out an Image, and without an Ephod, and without a Teraphim.

Where he sheweth: first, who shall remaine in this estate of a mournfull widdow, namely, the children of Israell, by [Page 30] which we are to vnderstand the ten Tribes, who in the land of their Captiuitie, were without Priest or Magistrate; and not the people of Iuda, who had both: neyther yet is it to be vnderstood of the whole body of the people, but onely of the elect Israelites: for they onely remayned for a time, without Ciuill or Ecclesiasticall gouernement, and without publike meanes of worshipping eyther the true God or Idols; for these they would not worship, nor communicate with the Gentiles in their Idolatries; and God they could not worship after that publike manner prescribed in his word, seeing they were exiled from the Temple: vntill Christ came, who was their King, Priest and Prophet, which tooke away the difference of places, and restored vnto the conuerted Israelites, the publike meanes of seruing God: whereas the reprobate Israelites euer remained without the true worship of God, and not onely vnto a certaine time: and were not without Images and Idols, seeing they communicated with the heathen in their Idolatryes.

Secondly, he setteth downe the time, wherein they should remaine in their widdowes estate, namely, for the space of many dayes, that is, euen to the comming of their Messias Iesus Christ: which from the sixt yeare of Ezechias, wherein the Israelites were led captiue into Assiria by Salmanaser, was 680. yeares.

Thirdly, he implyeth the sorrow and mourning of the people, by this phrase of sitting; which vsually in the Scrip­tures is ascribed to those, who are in griefe and heauinesse: for not knowing which way to ease themselues, nor hauing any appetite, when they are oppressed with sorrow, to go a­bout any thing, they sit down & bewaile their miserie. So it is said of Iobs friends, that they sate downe to mourne with him, when they could not help him. Iob. 2. 13. Of Nehemiah, that Iob. 2. 13. he sate downe and wept, and mourned for certaine dayes. Nehe. Nehe. 1. 4. 1. 4. Of Ierusalem, that she sate solitarie like a widdow, mour­ning and lamenting her afflictions. Lamen. 1. 1. 2. And Babi­lon Lamen. 1. 1. 2. sayeth of her selfe, that shee would not sit as a Widdow. Esa. 47. 8. Esay. 47. 8.

Fourthly, hee sheweth wherein her widdow-hood con­sisteth: namely, in being depriued of the outward signes of her communion with God, both in regard of Ciuill and Ecclesiasticall gouernement, and of the meanes of Gods pure and publike worship: as also in being restrained from worshipping and seruing Idols & false Gods. All which are expressed in these particulars, Without a King, and without a Prince, that is, without any Magistrate of their owne nation, or any publike forme of gouernement, whereby Gods pre­sence is represented in the common wealth. And without an Offring: that is, they should not offer Sacrifices and Oblati­ons; for neyther was it lawfull to erect an Altar, or offer a Deut. 12. 13. 14. Sacrifice any where, sauing at Ierusalem, the place appointed for Gods publike worship. And without an Image: namely, made to represent Gods presence, such as were the Images erected by Ieroboam in Dan and Bethell. 1 King. 12. 28, 29. 1 King. 12. 28. and those spoken of 2 King. 17. 10. And without an Ephod: 2 King. 17. 10. of which there were two kinds: the one made of Gold, blew Silke, Purple, Scarlet, and twined Linnen: in which were the two Onix stones, wherein were graued the name of the twelue Tribes, and the Vrim and the Thummin; and this was proper to the high Priest, of which we may read. Exod. Exod. 28. 6. 28. 6. &c. The other made of Linnen, of which wee may read. 1 Sam. 2. 18. 2 Sam. 6. 14. The meaning is, that they 1 Sam. 2. 28. should bee without a Priest-hood, which should instruct 2 Sam. 6. 14. them, and aske counsell for them of the Lord. Lastly, hee saith, that they should be without a Teraphim: that is, they should haue nothing to doe, with the Idoll Gods of the hea­then: for the Teraphims were Images which the Idolatrous Heathens worshipped, of which kinde were those Tera­phims or Images, which Rachell stole from her Idolatrous father Laban. Gen. 31. 19. and that Teraphim in Michaes Gen. 31. 19. house. Iudg. 17. 5. Iudg. 17. 5.

So that hereby it appeareth, in what the widdow-hood of the Church of Israell consisted; namely, that she should haue no signe of Gods presence, in the ciuell gouernment, for she should haue no King nor Magistrate; nor yet in the [Page 32] Church, for she should haue no offring, nor Ephod, that is, no Priesthood, nor publike meanes of worshipping God, according to his word. Neither yet should shee follow her louers, and commit Idolatrie with them; for she should not worship the true God after a false manner, as Ieroboam did in images; nor the heathen idols, for she should be without a Teraphim.

Now the Lords end in all this was, that he might weane the elect Israelites from their vaine hopes, by withdrawing from them all those things wherein they trusted, that so ha­uing no other hope of being deliuered out of their miserie, they might turne to the Lord by true repentance, and so ex­pect from him alone freedome from their afflictions. For as long as they had any Kings and gouernment, or any forme of a common wealth, whilest they had any shew of Religion, or any outward meanes of worshipping God, though they were neuer so much depraued and corrupted, they rested, nay they boasted in it, as though they were in good estate: and therefore to beate them from this vaine conceipt, the Lord threatneth to bring vpon them a confused anarchie, & to de­priue them of all shew & outward appearance of a Church, that so being humbled in the sight and sense hereof, they might be moued laying aside all other hopes, to expect sal­uation in Iesus Christ, and be the better fitted to receiue him when he was exhibited, as their onely King, Priest, Pro­phet, and Redeemer.

And this is the meaning of the words: from whence we That the beames of Gods fauour are often clouded with afflictions. may obserue these instructions. First, whereas he saith that the people of Israel shal sit waiting in heauines, without any outward signes of gods comfortable presence; hence we learn that euen Gods dearest children oftentimes haue the beames of Gods fauour so clouded from them in their afflictions, that they seeme vnto themselues desolate, and vtterly forsaken of God, as appeareth in this place. So Iob complayneth, Chap. Iob. 13. 24. 13. 24. Wherefore hydest thou thy face, and takest mee for thine enimie. And Dauid Psal. 13. 1. How long wilt thou forget mee O Lord, for euer? how long wilt thou hide thy face from me? Psal. 13. 1. [Page 33] And 88. 14. Lord why doest thou reiect my soule, and hidest Psal. 88. 14. and 46. 89. thy face from me? 89. 46. So Esay complaineth in the name of the faithfull, Chapter 45. 15. Verely thou O God hidest thy Esa. 45. 15. selfe. The Church likewise, Lamen. 5. 20. Wherefore doest Lamen. 5. 20. thou forget vs for euer, and forsake vs so long time? Yea this was the complaint of the sonne of God himselfe, when as he bore our iniquities, Math. 27. 46. Not that indeede the Lord Math. 27. 46. doth euer forsake those whom he hath once chosen, but onely for a time with-houldeth the outward signes and inward fee­ling of his comfortable presence, that hee may moue them more seriously to sorrow for sinne, more earnestly to beg and pray for the returne of his fauour, and more preciously to esteeme of it being restored vnto them, when they perceiue how barraine of all comfort and ioy their soules are, as soone as the Sun-shine of Gods fauour is ecclipsed from them.

The vse hereof is, that if euer the Lord seeme thus to with­draw himselfe from vs in our afflictions, wee be so humbled hereby, as that in the meane time we sincke not into despe­ration, as though we were vtterly rejected: and to this end let vs remember that this hath beene the lot of the dearest of Gods children; and therefore let this comfort vs, that the same afflictions haue beene accomplished in other of the faithfull. 1 Cor. 10. 13. 1 Pet. 5. 9. Secondly let vs call to mind times of old, wherein the Lord gaue vs sure testimonies of his loue, and so from the immu­tabilitie of his loue, mercy and goodnesse, wee may receiue comfort. So Dauid. Psal. 77. 11. Psal. 77. 11.

Secondly, we may obserue how the Church behaueth her selfe when shee seemeth left and forsaken of God, namely, she sits downe like a desolate widdow, and spendeth her time That we must not be carelesse and sencelesse in the time of affliction. in mourning and lamentation: whence we learne not to make light of this heauie affliction, nor to walk vnder this waighty burthen, with stiffe and stretched out necks: but when God in the time of affliction seemeth to estrange and absent him­selfe, we must humble our soules with mourning and lamen­tation, watch and waite for his returne, and continually cry and call vpon him by hearty prayer, desiring nothing in the world so much, as that hee will hasten his comming, and [Page 34] re-assure vs of his fauour. And if we thus behaue our selues, then shall we finde Gods promise verified. Esa. 54. 8. For a Esay. 54. 8. little while haue I forsaken thee, but with great compassion will I gather thee. And by this meanes also, shall we gather vnto our selues assurance, that we are indeed espoused vnto God, when as the Lord our husband, hauing absented himselfe in some displeasure, we doe not like strumpets rejoyce in his absence; or if there be any little griefe, seeke to put it off by haunting the company of vaine persons, and by passing the time in sports and pastimes: but like loyall and louing wiues bewayle his absence and displeasure, taking delight in no­thing, till wee enjoy his loue againe, in whom our soule de­lighteth.

Here therefore two extreames are to be auoyded: for as we must not sincke and fall downe flat vnder the burthen of Gods displeasure: so we must not stand vpright with stiffe and stretched out necks, casting it aside without care or sor­row, but we must take the middle course, that is, we must stoupe and buckle vnder our burthen, as being weary of bea­ring it, we must sit downe and mourne like a widdow, forsa­ken and desolate, delighting in nothing till wee feele and finde that God deligheth in vs, and is reconciled vnto vs. An example hereof we haue in the Church. Psal. 137. 2. 3. Psal. 237. 2. 3.

Thirdly, we are to obserue Gods wise mixture of Mer­cy and Iudgement, that the Church might neyther be secure Gods wise mixture of Mercy and Iudgement. and carelesse, nor yet comfortlesse and without hope: for whereas he saith, that she shall sit mourning for many dayes, herein is implyed, that her afflictions should neyther bee ve­ry short, nor very long. First, hee sheweth that they should not be very short, for they should last for many dayes: and then that they should not be very long, for they should not last for many ages, or many yeares, but onely for many dayes. He doth not reckon the time by minutes or houres, for then they would haue beene secure and wretchlesse, and so taking no care to arme themselues with patience, they would haue beene altogether vnprepared, when contrary to their hope their afflictions were tediously continued; nor yet by yeares [Page 35] or ages, least whilest he sought to arme them with patience, he should disarme them of hope, vvhich is our chiefe stay to keepe vs from sincking vnder affliction.

The vse which we are to make hereof is, that vvhen vvee are in affliction, vve doe neither expect present deliuerance, nor yet imagine that God will forsake vs for euer. For if our hopes be frustrate vve shall grow impatient, and if vve haue no hope at all we shall grow desperate.

Fourthly, vve may obserue, that he saith the Israelits should That our af­flictions are momentanie howsoeuer they seeme te­dious to the flesh. continue in their afflicted estate many dayes, vvhereas in truth they continued diuers ages, euen sixe hundred & foure­score yeeres. So hee saith that the Church of the Smirnians should haue tribulation for ten dayes. Apoc. 2. 10. And that the Church should be fed in the vvildernesse of affliction a thousand two hundred and threescore dayes. Chap. 11. 6. By vvhich computation hee teacheth vs how vve are to ac­compt of the time of affliction; namely, howsoeuer to the flesh it seeme long and tedious, yet it is to be judged short & momentanie, in comparison of that eternall glory vvhich attendeth for vs, after vve haue finished the short skirmish of afflictions. When as therefore our troubles and crosses, seeme so tedious, as though they would neuer end; let vs com­fort our selues with this consideration, that they are in truth but light, short and momentanie, in respect of that superex­cellent and eternall waight of glorie, which is reserued for vs. 2 Cor. 4. 17. 2 Cor. 4. 17.

Fiftly, whereas the Lord describing the widdowhood of the Church of Israell, and the seperation betweene him and her, doth after-wards expound himselfe, and sheweth that it consisteth in the taking away of their King, Magistrates & The Magistra­cie and Mini­sterie signes of gods presence. ciuill gouernment, and the meanes of his publicke worship and seruice: hence wee learne, that Princes wisely ruling in the common wealth, and godly and faithfull Ministers pub­lickly executing their functions, which concerne gods pure and sincere worship in the Church, are notable signes, re­presenting vnto vs Gods owne presence. So that where the Lord hath established a lawfull and vvise Magistracie, and a [Page 36] godly, learned and faithful Ministerie, there himselfe is pre­sent, ioyned in a neere communion with that church & com­mon-wealth; where these are wanting, from thence the Lord may be said to haue withdrawne himselfe and to haue made a seperation, leauing such a people in the estate of an afflicted vviddow. And this appeareth not onely in this, but also in diuers other places of scripture. For first for Kings and Magistrates, they are said to be breathing and mortall gods, and the children of the most high, vvho in their gouern­ment after a more peculiar manner resemble their heauenly father, Psal. 82. 6. 7. In vvhose assemblies God standeth and Psal. 82. 6. 7. judgeth righteous judgement, ver. 1. God standeth in the assem­blie of gods, he iudgeth among gods. And for the ministery, and publicke seruice of God, vvee haue Christs promise, That where two or three are gathered together in his name, there is hee in the middest of them Mat. 18. 20. And howsoeuer Mat. 18. 20. being infinite he filleth heauen and earth vvith his presence, yet after a more peculiar manner, he walketh in the middest of the seauen golden candlestickes. Apoc. 1. 13. that is, he is pre­sent in his Church to rule, defend and preserue it. And hence it is, that vvhen Dauid vvas banished from the Temple, and debarred of the publike meanes of Gods worship, hee com­playneth that he vvas banished from Gods presence, and cast Psal. 42. 2. and 84. 1. 2. out of his sight. Psal. 42. 2. and 84. 1. 2.

The vse hereof is: first, that vve highly valew and esteeme these outward signes of Gods presence; namely, a ciuill and That the ma­gistracie and ministerie are highly to be esteemed. peaceable gouernment in the common-wealth, vnder a law­full Prince, and a faithfull and painefull ministrie in the Church, by vvhose meanes vve injoy the publike vvorship & seruice of God. For vvhilest both these are setled amongst vs, vve haue assured testimonies that God hath joyned him­selfe vnto vs in a neere communion. And on the other side, when these for our sinnes are taken away, then doth the Lord hide his face from vs, and maketh a visible seperation be­tweene vs and him. The consideration vvhereof should make vs rejoyce, and magnifie the name of the Lord, vvhen vve injoy these vnualuable blessings; and to sit downe and [Page 37] mourne like a desolate vviddow, vvhen vve are depriued of them.

Secondly, this serueth for the reproofe, first of Popish Popish traitors reprooued. Traytors who are euer plotting and contriuing the death of Christian Princes, and continually labour to disturbe and ouerthrow all peaceable and vvell setled gouernment, that so bringing in all disorder and confusion, they may haue better opportunitie of fishing in these troubled waters. For what doe they else herein, but euen offer violence vnto Gods own person, when as they hurt Princes, whom he hath placed, as his liuely Images, to represent his presence in the common wealth? What doe they else, but as much as in them lyeth, seuer that communion which is betweene God and the peo­ple, and bring their country into the mournefull estate of an afflicted Widdow. How farre 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. practise of Dauid, whose heart throbbed because he had but cut the garment of the Lords annoynted, though hee were already rejected of God, and himselfe chosen to his place. 2 Sam. 24. 6. 2 Sam. 24. 6.

Secondly, hereby are reprooued sedicious Mal-contents, Seditious mal-contents rebu­ked. who neuer thinke nor speake of the manifold blessings and benefits which the land injoyeth by the gouernment of their lawfull Princes, as Peace, Plenty, Safety, the Preaching of the Gospell, and such like: but are euer talking of the infir­mities of their gouernours, and of the defects and imper­fections of their gouernment; the which seditious murmu­rings work no reformation of things amisse, but incense the Prince and discontent the people.

Lastly, hereby is condemned the practise of the Brow­nists, who depriue themselues of the outward signes of Gods presence, the Ministrie of the word, and the outward meanes of his publike worship and seruice, because of some blemi­shes and corruptions remaining in the Church, from which the Church in no age was euer perfectly purged.

ANd so much concerning the first fruite of Gods loue, whereby he approueth it vnto the people: namely, by inflicting vpon them his fatherly chastisements: now follow­eth the second fruite, which is the sanctifying of these af­flictions for their conuersion. Verse 5. Afterwards shall the Verse 5 children of Israell conuert & seeke the Lord their God, and Da­uid their King, and shall feare the Lord, and his goodnesse in the latter dayes. In which words is set downe the conuersion of the people of Israell, and the time thereof. Their conuer­sion it selfe is first expressed, and then a two-fold effect thereof: their conuersion in these words, Afterwards shall the people of Israell conuert, or rather, shall be conuerted. The which words haue relation to their former afflictions, as though he should say, after they haue beene long exercised with grieuous afflictions, at length the Lord will so sanctifie them to their vse, as that hereby they shall be truely humbled, conuerted, and brought to vnfained repentance. The which promise tended to the singular comfort of the afflicted Isra­elites, when as being almost ouerwhelmed with miseries, they were assured not onely that at length they should haue an end, but also that they should bring forth this notable fruit of their true conuersion.

The effects of their conuersion are shewed in the words following: first, That they shall seeke the Lord their God and Dauid their king. Where, by this phrase of seeking the Lord, we are to vnderstand, that hauing bewailed their former apo­stacy, and forsaken their sinnes by true Repentance, they should labour to be reconciled vnto God in Christ, worship and serue him according to his Word, inuocate his Name, make profession of his true Religion, and imbrace the true Iehouah as their onely God, by a liuely faith. And this large signification hath this phrase of seeking the Lord, not onely 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 Dauid their King. In which words are implyed two things: First, that the Israelites had formerly made a defection from the kingdome of Dauid: [Page 39] namely, vnder the raigne of Rehoboam. 1 King. 12. And se­condly, 1 Kings. 12. that now they should make vp this breach, by re­adjoyning themselues as obedient subiects to this kingdome. Where by Dauid we are not to vnderstand the sonne of Ishai, who was long agoe dead: but our Sauiour Iesus Christ, who vsually in the Prophets was called Dauid, as ap­peareth. Ezech. 34. 23. 24. And I will set vp a Shepheard ouer Ezech. 34. 23. and 37. 24. them, and he shall feed them, euen my seruant Dauid. And 37. 24. Dauid my seruant shall be king ouer them, &c. Ier. 30. 9 Ieremie. 30. 9. They shall serue the Lord their God and Dauid their king. The reason hereof is: first, because Dauid was a Type of Christ: secondly, because he came out of his loynes, and in this respect is vsually called the sonne of Dauid: thirdly, because the promise made to Dauid, concerning the eternitie of his kingdom, was knowne commonly to all the people, of which they are here put in minde, for the better strengthe­ning of their faith.

So that by seeking the Lord and Dauid their king, is meant, that they should know and acknowledge, worship and serue, both God the father, and his sonne Iesus Christ: according to that, Iohn. 17. 3. This is life eternall, that they Iohn 17. 3. know thee, the onely very God and whom thou hast sent Iesus Christ. For as when they were said to haue made a defection from Dauid, the meaning was not that this defection vvas made from his person, seeing hee was dead many yeeres be­fore; but from his kingdome established in his posteritie: so when they are here said to seeke Dauid their king, the mea­ning is, that they should not seeke his person which was dead, but his kingdome established for euer in his seed Iesus Christ.

The second effect of their conuersion is expressed in these Morrall. words: And shall feare the Lord and his goodnes, or as the He­brew hath it, shall feare vnto the Lord. Wherby we are not to vnderstand that they should performe that morral dutie of fearing God, as our English translation seemeth to import: but that they should fearefully hasten vnto the Lord and his goodnesse, that is, being affrighted with the sight and sence [Page 40] of their sinnes, the curse of the law, the anger of God, death, and damnation due vnto them, they shall with all possible speede flye vnto the Lord, & to his goodnes, and by a liuely faith lay hold vpon gods mercie offred vnto them in Christ, and rest vvholy therevpon for their saluation, So that this seemeth to be a Metaphor taken from Birds, which being sodainely feared doe fearefully flye vnto their retiring places of greatest safety. And thus this word is taken, Chap. 11. 11. Hosea. 11. 11. They shall feare as a sparrow out of Aegipt, that is, being af­frighted they shall flye with great hast. And in this sence the Latine vvord trepidare is vsed, as Liuij annalium 23. Mox (que) in sua quis (que) ministeria discursu trepidat ad prima signa. Ʋirgil. Aeneid. 9. Ne trepidate meas Teucri defendere naues, (id est, ne festinate.) Neuè armate manus, &c.

And the rather doe I thus expound the vvords: first, be­cause it is an vnproper manner of speach to expresse the morrall dutie of fearing God, by this phrase of fearing vnto God. Secondly, vve are not said to feare Gods goodnesse, but rather his justice and judgements. True it is that God is feared for his goodnesse, according to that, Psal. 130. 4. Psal. 130. 4. namely, as a gracious father, whom for his goodnesse towards vs we are loath to displease, but his goodnesse it selfe is not fearefull or terrible, but sweet and comfortable. Thirdly, be­cause the vvord is so taken in other places.

The meaning therefore of these vvords, is briefely thus much, that the people of Israell being terrified and affrigh­ted with the sight and sense of their sinnes, and the punish­ments due vnto them, should flye speedily vnto the Lord, as being their protector & sure defence, comforting themselues in the assured hope of his grace and goodnesse; vvhereby they should bee assured that their sinnes shall bee forgiuen them, and they freed from them both in respect of their guilt and punishment.

And these are the effects of their conuersion. The time is expressed in these words, in the latter or last dayes: that is, after that Iesus Christ the true Messias is exhibited in the flesh, which vsually in the Scriptures is called the last dayes. [Page 41] Deut. 4. 30. Esa. 2. 2. Micha. 4. 1. Heb. 1. 1. 1 Pet. 1. 20. 1 Iohn. 2. 28. The which time is specified. First, to shew their obstinacy in their sinnes and corruptions, seeing these tough humours could no otherwise be purged away, but by the long working potions of tedious and bitter afflictions. Secondly, that they might prepare themselues patiently to beare these miseries, thus tediously continued, when as they were forwarned of them, for praemonitus praemunitus. Thirdly, that they might hereby bee refreshed with some comfort, when as they were assured that howsoeuer their troubles were tedious yet at length they should haue a happie end, seeing they should bring them vnto God by true repentance and a liuely faith.

And this is the meaning of the words: the instructions God sanctifieth the afflictions of his Elect for their conuersi­on. which from hence arise are many: first, wee here obserue, how the Lord sanctifieth the afflictions of the Elect for their conuersion and true repentance, for after that the people are grieuously afflicted, at the length they are humbled in the sight of their sinnes, and turne vnto the Lord. The like examples wee haue in Dauid; the Israelites in the Iudges time; Manasses; the prodigall Sonne; and many others, and this is that which the Prophet speaketh, Esay. 26. 16. O Lord Esay. 26. 16. in trouble they haue visited thee, they haue poured forth a prayer when thy chastening was vpon them. So that affliction humbleth them whom prosperitie puffeth vp with Pride, it softneth those whom prosperitie hardened, it conuerteth into the wayes of righteousnesse, those whom prosperitie made to wander into the by-pathes of sinne. But yet they worke not these good effects in all, but onely in those, vnto whose vse they are sanctified by Gods spirit, as we may see in example of Pharaoh, Saul, Ieroboam, &c. who the more they were hammered and beaten vpon with afflictions, the more hard and obdurate they waxed.

The vse hereof, serueth to comfort all the faithfull in their greatest troubles and miseries, seeing they may bee assured that the Lord vvill sanctifie their afflictions for their humi­liation, conuersion & saluation. For wel may we be contented [Page 42] to be beaten, that wee may bee betred; to bee put into the furnace of affliction, that being purged from the drosse of our corruptions, wee may like pure gold be treasured vp in the treasury of eternall happinesse: to be pruned, that wee may become more fruitfull: to be hammered, that our hard hearts may be made contrite, and not onely with patience, but also with joy, and loue may we kisse that rod, which ma­keth vs to run vnto God for mercy and forgiuenesse.

But forasmuch as the tree of affliction bringeth forth no such fruits, vnlesse it be vvatered vvith the sweet dew of gods spirit: therefore let vs also make this vse hereof, that when we are afflicted, we earnestly pray vnto God, that hee will sanctifie our miseries to our vse and benefit: and out of this poyson, gather for our good, this sweet hony of humiliation and obedience: that is, that our pouerty may turne to our spirituall inriching with the gifts of his spirit, that our trou­ble may tend to eternall rest, our shame to glory, our sence of paine, to the encrease of our sence of sinne, and that our light and momentanie afflictions may cause vnto vs a superexcellent 2 Cor. 4. 17. and eternall waight of glory.

Secondly, we learne that the Elect in their afflictions go directly vnto the Lord, by his Sonne Iesus Christ, that they may be reconciled vnto him, and be receiued into grace, and not vnto Saints and Angels, as it is the custome of the Pa­pists, who when they are in any daunger or trouble make their prayers and vowes vnto the Virgin Mary, Peter and other Saints.

Thirdly, wheras he saith, that they shall seeke Iehouah and Christ is true God coequall with his father. Dauid their king, that is, Iesus Christ: here we obserue that the same diuine worship is ascribed vnto Christ, which also is attributed vnto God; and consequently he is not meere man, but God coequall with his father, for vnto God alone belongeth diuine worship, and this Christ chalengeth to him­selfe. Iohn. 5. 22. 23. Where he sheweth, that the father hath Iohn. 5. 22. 23. committed all Iudgement vnto the Sonne, that all men might honour the Sonne, as they honour the Father. Christ true man.

Secondly, we hence gather that he is not God alone, but [Page 43] man also, for as this diuine vvorship yeelded vnto him prooueth him to be God, so his name Dauid implyeth that he is man, descended of Dauids posteritie.

Againe, from the conjunction of these two, seeking God and Dauid; vve gather that God is then alone vvorshipped God is to bee worshipped in Christ. aright, vvhen as he is worshipped vvith his sonne and in his sonne. For in him alone the father is reconciled and well pleased. Mat. 3. 17. In him alone we are graciously accepted. Ephe. 1. 6. Math. 3. 17. Eph. 1. 6. In him he vvill be vvorshipped and serued, and vvhosoeuer vvorshippeth not God the father in his sonne Christ, they doe not vvorship the true Iehouah, but an idoll of their own framing, for vvhosoeuer hath not the sonne hath not the father. 1 Ioh. 2. 23. Because howsoeuer they are distingui­shed 1 Iohn. 2. 23. in persons, yet they are one in substance, of the selfe same nature coessentiall and coeternall.

Where it appeareth that howsoeuer the Iewes and Turkes doe professe that they worship God the Father, yet in truth they do nothing lesse, seeing they neither know nor acknow­ledge his sonne Iesus Christ as their onely Sauiour and redeemer.

Fourthly, whereas he calleth Christ by the name of Da­uid, The Royall dignitie of the faithfull. vve may here obserue the great and royall dignitie of the faithfull, in that the Lord vouchsafeth to call himselfe by their name, and to call them after his name. Because Dauid faithfully serued him in his life, therefore he honoureth him after his death, reuiuing his memory and eternizing his name by taking it vpon himselfe; and so because vve professe his religion, and vvorship him though vvith much vveakenesse and imperfection, he vouchsafeth vs this dignitie, that accor­ding to his owne name vvee should bee called Christians. Thus hee honoured the Patriarkes, Abraham, Isaac and Exod. 3. 15. Iacob. Exod. 3. 15. And his people Israell, in that though he vvere the God of the whole Earth, yet he vvould be called after a peculiar manner the God of Israell.

The vse hereof is, that vve zealously serue the Lord, and If we honour God hee will honour vs. seeke his glory, in honour and dishonour, euill report and good report, not fearing any vvhit at all that we shall be [Page 44] reproched, haue our names traduced, and loose that reputa­tion which we haue in the world, by being ouer forward and precise in performing the duties of Gods worship and ser­uice; for let vs assure our selues, that whilest by our Godly conuersation we honour God, hee will not onely cause vs to be honoured in our liues, but euen after our death our names shall liue, and be kept vpon record in the honourable roule of his holy Seruants, and bee calendred amongst the Saints. Whereas on the other side, the name of the wicked, though it be neuer so glorious in their liues, yet shall it be ignomini­ous in their death, and putrifie in the ayre as fast as their bo­dyes in the earth, as the wise man sheweth. Prou. 10. 7. The Prou. 10. 7. memoriall of the iust shall be blessed, but the name of the wicked shall rot.

Fiftly, we may obserue, that when the people of Israell, That we neuer flie to God, be­fore wee are throughly humbled. are affrighted and terrified with the sight and sence of their sinnes, and those miseries which doe accompany them, they doe then, and not before, flye vnto the Lord for grace and mercy: in whose example wee haue a notable president of our owne disposition and practise; whilest wee continue in our carnall securitie and hardnesse of heart, we neuer desire mercy and forgiuenesse; whilest we thinke our selues whole and sound, wee neuer seeke to our heauenly Physition, to be cured of our spirituall Leprosie and sicknesse of sinne; whilest we thinke our selues rich, and haue no sence of our pouerty and nakednesse, we neuer labour after the riches of Gods mercy and Christs merits, nor to be clothed with the glorious garment of his innocency and obedience; whilest we haue no sence of our owne vnrighteousnesse, wee will neuer hunger after Christs righteousnesse; whilest wee thinke our selues already highly in gods fauour, we neuer seeke to Christ our Mediator, to reconcile vs vnto his father: but when our hearts are broken & contrite, & our consciences wounded, then doe wee earnestly desire the oyle of Gods mercy, and the precious baulme of Christs bloud, that thereby we may be cured; when we see our owne pouertie, we labour after the riches of his merits, and in a word, when we are terrified [Page 45] with the sight and sence of sinne, and labour vnder it as a heauie burthen, then doe we flye vnto the Lord for comfort, and sue vnto Iesus Christ, that according to his gracious promise, hee will ease and release vs. Of the former we haue Math. 19. 16. 20. Luk. 18. 11. 14. Iob. 41. 6. Luk. 15. and 18. Acts. 2. 37. examples in the young Iusticiarie. Mat. 19. 16. 20. The Pha­risie. Luke. 18. 11. 14. And in the Pharasaycall Papists. Of the latter in Iob, Chap. 41. 6. In Dauid, Psal. 51. In the prodigall sonne. Luke. 15. In the poore Publican. Luke. 18. And in the Iewes. Act. 2. 37.

Sixtly, we may obserue, that howsoeuer the Elect are af­frighted Son-like feare maketh vs to draw neere vn­to God. and terrified with the sight and sence of sinne, and the apprehension of Gods displeasure, yet this their feare doth not make them to flie Gods presence, but moueth them with all possible speede to hast vnto him, and his goodnesse: for they are not like vnto slaues, who hauing offended, and be­ing without any assurance of their maisters loue, do for feare of the whip runne away; but like ingenious and well nurtu­red children, who hauing by their faults displeased their fa­ther, doe not flye his presence, but rather runne vnto him, and fall downe at his feete, acknowledging their fault, promising amendement, and imploring pardon and forgiuenesse. For howsoeuer the apprehension of his displeasure greatly fea­reth them, yet the perswasion of his loue moderateth their feare, and begetteth in them some hope of remission and re­conciliation. So that here wee haue a plaine difference be­tweene The difference betwene son-like and seruile feare. the Son-like feare of the faithfull, and the desperate and seruile horrour of the wicked: for that causeth them with awfull reuerence to flye vnto the Lord for mercy and for­giuenesse, because of the experience which they haue of his goodnesse: and the other causeth the wicked to flye from God, by reason of the fearefull expectation which they haue of Gods just vengeance. Of the former wee haue examples in Dauid, Psal. 51. In Daniell, Chap. 9. 5. And in the prodi­gall Psal. 51. sonne. Luk. 15. Of the latter, in Saul, Iudas, and in the Dan. 9. 5. reprobate. Apoc. 6. 16. Luke. 15.

Seauenthly, whereas he saith, that being affrighted with Apo. 6. 16. the sight and sence of sinne, they should hast vnto Gods [Page 46] goodnesse: here we learne what is our best place of refuge, Gods mercy our best refuge to flee vnto. when our sinnes terrifie vs: namely, Gods free and vndeser­ued goodnesse, for the shade of Gods mercy is our best shel­ter, when as wee are scorched with the heat of his wrath: and our best course when we are pursued by his Iustice, is to flye to the throne of his grace and goodnes for pardon and forgiuenesse. When therefore our consciences accuse vs for sinne, let vs not flye vnto our owne righteousnes, merits, & satisfactions, for whatsoeuer wee haue done it was but our Luke. 17. 10. duety, and no man dischargeth one debt by paying another; nor yet to the merits of Saints, for they could merit nothing for themselues, much lesse for others; neyther haue we any proprietie vnto them, nor they sufficiency to make satisfacti­on for the least sinne; but we must flye vnto Gods goodnes, and expect pardon onely through his free and vndeserued mercy, and Christs all sufficient merits. An Example hereof we haue in Dauid, who hauing sinned, doth not seeke for pardon by pleading that he had beene in former times, a man according to Gods owne heart, or by promising to make sa­tisfaction by his future obedience, but disclayming all opi­nion of desert, he onely relyeth himselfe vpon Gods mercy. Psal. 51. 1. Psal. 51. 1.

Eightly, out of the time of the accomplishing this promise, concerning the conuersion and deliuerance of the afflicted Long afflictiōs often necessary for our humili­ation. Israelits; namely, that it should be after that they had a long time beene tryed with afflictions, and in the last dayes: hence we obserue, first that such is the obstinacie and hardnes of hart, euen sometimes of those that belong to Gods election, that they had neede for their humiliation and conuersion to be afflicted, not onely with grieuous but also long lasting miseries. And therefore it is not alwayes expedient for vs to haue quicke deliuerance out of our afflictions, vnlesse they haue wrought that good worke in vs, for which they were inflicted, that is, humiliation and vnfayned repentance: for it will little auaile vs to haue our soules, wounded with sinne, once or twise dressed, if they bee so left before they bee per­fectly cured, because they will againe ranckle and become [Page 47] as dangerous as they were before; it will nothing profit vs to haue ben cast into the fierie furnace of affliction, if pre­sently wee be taken out before wee be purged and purified from the drosse of our corruptions.

Secondly wee may obserue, that howsoeuer the afflicti­ons The Lord de­liuereth out of tedious afflicti­ons. of gods elect, being tediously continued, doe seeme to threaten their vtter distruction, yet in the end the Lord will graunt deliuerance, & cause them to further their conuersion and saluation; it may be whilest we deferre our repentance, the Lord will delay his helpe, as though hee had vtterly for­saken vs, but wee may assure our selues, that though he bee long in comming to our ayde, yet at length hee will come and graunt vnto vs a good issue out of all our trialls. Examples hereof wee haue in the Israelits in the Aegyptian capti­uitie; in Babilon, and Assiria; in the three Children; Daniell in the Lyons den, and many others.

BVt let vs come to speake of these speciall parts more particularly: the first whereof, is contayned in the three first verses: wherein the people of Israell are by law conuict­ed, and then by Gods just sentence condemned. They are [Page 50] conuicted in these words, verse 1. Heare the word of the Lord, Verse. 1 yee children of Israell: for the Lord hath a controuersie with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. verse 2. By swearing, and lying, and killing and stealing, and whoring, they brake out, and bloud toucheth bloud.

Where is set downe: first, the summons and araignement of the people; Heare the word of the Lord ye Children of Is­raell. Secondly, the cause hereof, which is a controuersie be­tweene the Lord of heauen and earth, who is the party of­fended, and both the plaintiffe and the judge; and the Israe­lites who are the delinquents and parties offending. For the Lord hath a controuersie with the inhabitants of the Land. Thirdly, the crimes whereof they are accused and conuicted, which are the causes mouing the Lord to pursue them with his justice, because there is no truth, &c.

In the handling of which points I will obserue this order: First I will expound the wordes. Secondly obserue out of The order ob­serued in hand­ling these verses. them such instructions as they naturally offer vnto vs. Thirdly I will apply them to our owne times.

Concerning the First, we are first to note the context, and so come to shew the meaning of the words themselues. In The context. the former chapter, the Lord vnder certaine types and Pa­rables, comforted those Israelits which were to be afflicted, in a grieuous and tedious captiuitie, by assuring them of his loue, and that their miseries were but the chastisements of a louing father, for their good and conuersion, and not the punishments of an enemie for their hurt and destruction. Now lest the secure Israelits of his owne times, should take encouragement vnto them, by the former doctrine of conso­lation, to be moued thereby to continue in their impaeniten­cie; hee sheweth that howsoeuer the Lord was purposed to be gracious vnto his elect Israelits in after ages, yet he would in the meane time punish seuerely those haynous & enor­mious sinnes as raigned amongst them, vnlesse they preuen­ted his judgements by their vnfained repentance.

And this is the context: now let vs come to the meaning The peoples summons. of the words. Heare the word of the Lord ye children of Isra­ell. Wherein the Prophet summoneth the people to appeare before the Lord, to answere vnto such things, as should bee The exposition objected and laid to their charge. For as, judges, before they suffer any to be accused or condemned, doe cause their clarke or cryer to summon and call forth the partie, to see what hee can answere for himselfe; so doth the Lord take the same iu­diciall course with sinners, for the approouing of his righte­ous judgements; that is, hee citeth them before he accuseth them, and accuseth them before hee condemneth them. The which summons hee pronounceth sometimes immediately by himselfe, as when he cited Adam to appeare before him Gen. 3. 9. in Paradise, Gen. 3. 9. And thus hee summoneth men when as he speaketh vnto their harts & 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 haue in this place: the like whereof we haue Esa. 1. 18. Ier. 2. 4. 5. Mich. 1. 2. Esay. 1. 18. Iere. 2. 4. 5. Mich. 1. 2. and 6. 1. 2. 3. and 6. 1. 2. 3. &c. 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 arch-Angell with the sound of his trumpet, shall summon all men to appeare before the tribunall seate of Gods iudgement; 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 maine drift of these summons is, to moue the people to heare with greater reuerence, care and conscience, the reprehensions and comminations which after follow: for howsoeuer they might haue some reason to neglect and contemne them, if they regarded the Prophets person and the meanesse of his qualitie & condition, yet there was great cause why they should heare them, not onely with reuerence but also with feare and trembling, if they considered that he was but a cryer, who summoned them in the name and at the appointment of the supreame judge of heauen & earth; and but a meane ambassador, who deliuered vnto them not [Page 52] his owne words, but the ambassage of his glorious and most mighty king, from whom he is sent.

But let vs more specially consider of those arguments The arguments here vsed to moue attention which are contained in these summons, proclaimed by the Lords Cryer, whereby he moueth them to receiue his mes­sage with attention, feare and reuerence: The first is taken from the manner of his speach, which is vsed when matters of great waight and importance follow, and therefore is not to be hearkened vnto negligently, or lightly to be regarded. The second is taken from the person of him, from whom this message is deliuered; namely, because it is Iehouah that speaketh vnto them, who created them, and continually pre­serued them, who is al-sufficient to reward those who harken vnto him, and almighty to punish those who neglect his word: who had giuen vnto them many testimonies of his loue, and multiplyed vpon them all his benefits, aboue all other nations of the earth; who did not reprehend and pu­nish them for mallice to their persons, or other sinister re­spects, but that he might preserue them from vtter destructi­on, if they would repent and forsake their sinnes, or glorifie his justice in their punishments, if by no meanes they would be reclaimed, but obstinately persist in their sins, after they had so often warning. The third reason to moue them to heare and obey the voyce of the Lord summoning them by his Prophet, is taken from their owne persons, to whom the message is deliuered; in that they were the people of Is­el, descended of the holy Patriarkes, chosen amongst all other nations to be Gods peculiar Church and people, with whom God had made a couenant, and had on his part most abso­lutely performed it, preseruing them from their enimies, and multiplying vpon them all his benefits.

And this is the peoples summons, where by they who had The contro­uersie between the Lord and the people of Israell. a long time neglected the word of the Lord in the mouth of his Prophets, were now cited to answere their contempt before the Tribunall seat of Gods Iudgement. Now follow­eth the cause of this summons, which is, for the tryall of a controuersie betweene the Lord and the people of Israell. [Page 53] For the Lord hath a Controuersie with the Inhabitants of the Land: Where first, we are to consider the nature of this con­trouersie, and secondly, the parties betweene whom it is con­trouerted. Gods controuersies with a people are eyther ver­ball or reall: Verball, when as by his word, eyther immedi­ately pronounced by himselfe (as we may see in the exam­ple of Cain) or by his Ministers he reproueth, conuinceth, and condemneth a people for their sinnes, and threatneth his Iudgements due vnto them: Reall, when as a people notwithstanding Gods reprehensions and threatnings con­tinuing in their impenitencie haue deserued punishments inflicted vpon them. Of both which kindes of controuer­sies this place may be vnderstood, but yet principally as I take it, of the latter. For whereas the people had long con­temned Gods verball contentions, by the Prophets, and con­tinued in their impenitency, without any amendement, the Lord now threatneth that he will contend with them after another manner: namely, by inflicting vpon them his reall Iudgements, seeing words would not preuaile with them.

The like place to this we haue. Gen. 6. 3. Therefore the Gen. 6. 3. Lord said, my spirit shall not alwayes striue with man, because he is but flesh, and his dayes shall be an hundred and twenty yeers: The meaning is, that because the world was rooted in a de­sperate wickednesse, and would not be reclaimed by his spi­rit preaching vnto them by righteous Noah, therefore hee would no longer contend with them in verbal controuersies, seeing they were wholy carnall and corrupt: but would bring vpon them reall punishments, and that within the space of an hundred and twenty yeeres, vnlesse in the meane time, they preuented his Iudgements by turning from their sinnes by true repentance. So here the Prophet telleth them, that because Gods word was of no force with them for their a­mendment, the Lord would no longer thus striue with them, and seeing his Prophets and their reprehensions were deri­ded, neglected, and contemned, therefore hee would take his owne cause into his owne hand, and contend no longer ver­bally, but really with them, proceeding from words to [Page 54] blowes, from threatnings to punishments.

The parties betweene whom this debate is, are the Lord The parties be­tweene whom the controuer­sie is. and the people of Israell, which are here called the inhabi­tants of the land; whereby he implyeth, First that the Lord himselfe was now become their aduersarie, seeing there is no controuersie or contention but betweene aduersaries; as though hee should say; the contention shall not be hereafter betweene you and the Prophets, because ye contemne their persons as weake and base men, and deride and neglect their admonitions, reprehensions, and threatnings, as though they were false and rediculous; but betweene the Lord himselfe and you, who is most wise to finde out your sinnes, and most just to punish them. And this controuersie shall be begun in the Court of Conscience, before the Tribunall Seate of Gods Iudgement, where by the law which you haue trans­gressed you shall be conuicted, and after shall be fully de­termined when as hee shall inflict vpon you, such reall pu­nishments as your sinnes haue deserued.

Secondly, he hereby implyeth that the Israelites are guil­ty of enormious sinnes, and grieuous transgressions, when as he saith, that the Lord hath a controuersie with them; for such is Gods exact justice, that he sueth none, but such as are indebted vnto him, neyther contendeth he with any, but onely such as haue wronged and offended him.

Thirdly, whereas he saith, that the Lord had this contro­uersie with the Inhabitants of the Land: hereby first he con­uinceth them of their breach of Couenant, which they had made with God; for howsoeuer the Lord had made good his promise, in driuing out the Canaanites, and giuing vnto them the Land in possession: yet they had broken their pro­mise made to God, violated their faith, forsaken Gods true Religion, and denied their obedience vnto his lawes.

Secondly, he aggrauateth their sinnes and grose ingrati­tude, in that after the Lord had cast out the Canaanites, the auncient inhabitants of this country, for their Idolatry and other sinnes, and giuen this land to the people of Israell for their possession, that therein they might make profession of [Page 55] his true religion, and glorifie his name by worshipping and seruing him according to his will; they neuerthelesse neither remembring gods judgements inflicted vpon the Canaanits, nor his mercies multiplyed vpon themselues, forsooke the couenant of their God, broke his lawes, committed idolatrie, and all other outragious sinnes, and so defiled the land with the same sinnes for the which the Canaanits were expelled, in the which gods true religion, holinesse of life, and righte­ousnesse should haue raigned and flourished.

And this was the cause or matter of their inditement; in all which the Prophet aymeth at this, that he might bring the people to true repentance vpon some hope of their re­conciliation; for whereas he saith that the Lord had a con­trouersie with the people, hee doth herein include a secret admonition, that seeing the Lord was not only far mightier then they, but also had the law & equitie on his side, there­fore they should labour after reconciliation, by turning vnto him by vnfayned repentance, for other meanes there was none to escape his just judgements. And this is indeed the maine end at which the Lord aymeth in all his threat­nings, namely that those his people whom hee threatneth hearing of his judgements, might preuent and escape them by their repentance. For as a louing father when he threat­neth his child, sheweth that he hath no desire to punish him, seeing by threatning hee giueth him warning to desist from his faults, that so he may escape: so our gracious and hea­uenly father, threatneth his judgements in the ministerie of the word, that heareing them wee may auoyd them, by for­saking our sinnes and humbling our selues before him, and this end of the Lords contending with his people is plainly Esay. 1. 18. Eze. 33. 10. 11. Ier. 18. 7. 8. expressed. Esay. 1. 18. Ezech. 33. 10. 11. Ier. 18. 7. 8.

And so much concerning the cause why the Israelits are arraigned: Now wee are to speake of the particular crimes The sinnes whereof the Israelits are accused and condemned. whereof they are accused, conuicted and condemned; and these are of two sorts: the first priuatiue or sinnes of omis­sion, verse. 1. the second positiue or sinnes of commission. verse. 2. The sinnes of omission whereof they are accused, [Page 56] either respect their neighbour or God himselfe: those that respect their neighbour are reduced to two heads. First sinnes of injustice vnder the word truth. Secondly, neglect of mercy. The sinnes which respect God are all included vn­der one, namely that there was no knowledge of God in the land, and consequently no religion, no faith, no obedience.

The first sinne whereof he accuseth them is, that there The first sinne, that there was no truth in the land. was no truth in the land: for the vnderstanding whereof we are to know, that truth respecteth either the minde and hart, and then it is called simplicity or integritie, or else the out­ward carriage and behauiour, and that either in our words or speaches, which properly is called veritie; or else in our workes and actions, which is called justice or vpright dealing.

Whereas therefore he chargeth them that there was no truth in the land, the meaning is, that there was no simpli­citie or integritie in their minds and harts, no verity in their speaches, nor justice in their actions: and because vertues and vices are contraries without meane, so that the denying of the one in a subiect capable of it, is the affirming of the other; therefore hereby hee implyeth when he saith there was no simplicitie in the land; that it was full of hipocrisie and dissimulation; and when he affirmeth that there was no veritie, he implyeth that there was lying; and when he accu­seth them to be without truth or justice in their actions, he intimateth also that they were full of all manner of fraud and deceit.

The second sinne whereof he accuseth them is, that they The second sinne, that they wanted mercy. were without mercie; the word signifieth either benignitie or beneficence, and in the former signification it is referred to the minde and hart, and so is called mercy and compassion; and in the latter to the words and works, and then it is called beneficence, and comprehendeth in it all workes of charitie and christianitie: as when in our words we are ready to help and benefit our brethren by exhortation, counsaile, consola­tion, admonition and reprehension: and in our workes, by defending them with all our power, and relieuing them with [Page 57] our riches. Whereas therefore he chargeth them to be with­out mercy, his meaning is that they were destitute of all these vertues, and neglected all these christian duties; and contra­riwise he implyeth, that their minds were full of malice and cruelty, their words rotten and vnsauorie, their workes re­plenished with oppression, violence and barbarous inhu­manitie.

And these were the sinnes which respected their neigh­bours, and the breach of the second table: their sinnes which immediately respected God are all comprehended in this, that there was no knowledge of God in the land: vnder The third sin, no knowledge of God. which particular he compriseth the neglect of all the duties injoyned in the first table, and of all religion & piety; for as from the true sauing knowledge of God, as from the root of all graces, there springeth Faith, affiance, hope, loue, the feare of God, obedience, and all true worship of God: so contrariwise ignorance is the roote of all impietie, infidelity, diffidence, presumption, despaire, hatred of God, contempt, disobedience, superstition & idolatrie. And therefore where­as he chargeth them that they were without the knowledge of God, he necessarily implyeth that they were vtterly desti­tute of all grace, piety and all true religion, and guilty of the breach of all the commandements of the first table: for where the roote is dead there the braunches must needes perish.

Now these their sinnes are aggrauated, in that hee saith, that there was no veritie, mercy, nor knowledge of God in the Land. First, in that it was a Land which God in great mercy had bestowed vpon them, to the end, that therin they should worship and serue him; a land wherein he had pro­tected and preserued them; a land wherein he had plentifully afforded vnto them the meanes of attaining these graces of truth, mercy and knowledge: namely, his Word and Sacra­ments.

Secondly, in that this impietie and neglect of Religion, did not onely lurke in some few corners, but ouerspread the whole land: neyther were there onely some few men tainted [Page 58] with these vices and corruptions, but generally the whole body of the people. So that they did not onely hide these sinnes as being ashamed of them, but being come to bee as it were a common fashion, they impudently professed and defended them.

And so much for the meaning of this first Verse: the That the Lord himselfe will contend with those who con­temne the mi­nisterie of his Prophets. doctrines which are to be obserued are these. First, we here learne that if Gods Prophets haue long contended vvith a people in Gods cause, as his aduocates, and doe not preuaile with them, by causing them to humble themselues before him by true repentance, then the Lord will take his cause into his owne hands, and ceasing to contend with them any longer by his word and spirit, will prosecute his controuersie with them by afflictions and punishments; and if hauing of­ten sent his Ambassadours with reasonable conditions of peace, men neglect them, and refuse to hearken vnto their ambassage, then will this powerfull king march against them with an armie of his judgements, and neuer cease encountring them with his plagues, till he hath eyther humbled or de­stroyed them. And this appeareth in this place, as also Gen. 6. 3. In the example of the Iewes, led captiue into Babilon, Gen. 6. 3. and afterwards destroyed by the Romaines. So that God first dealeth with men by his word; and then if this will not preuaile, by his chastisements; and lastly, if these will not re­forme them, by his destroying plagues and punishments. Would we therefore escape his corrections? then let vs suf­fer our selues to be reformed by his word: would we not be destroyed by his fearefull punishments? then let vs labour to profit by his gentle chastisements.

The vse hereof serueth for the comfort of Gods faithfull A comfort for Gods mini­sters. Ministers, when their persons are disgraced and contemned, and their Ministerie neglected and dirided by wicked men; then they are to remember that they being the Lords aduo­cates to pleade his cause against an impenitent people, are sure to be strongly backed by the Lords own power, wherby those shall be brought vnder, who would not submit them selues to be ruled by the scepter of the word.

Secondly, it serueth for the terrour of all those scoffers A terror for contemners of Gods word. and desperate wicked men, who contemne and deride those threatnings, which they heare denounced in the ministerie of the word against them for their sinnes: for let such know, that if they will not be reclaimed from their wicked courses, by the ministery of Gods Prophets, the Lord himselfe will follow his owne cause, and ceasing any longer to contend with them with his word and spirit, he will prosecute them by his judgements and punishments.

The second thing to be obserued, is Gods judiciall course The just admi­nistration of Gods iudge­ments. of proceeding in the execution of his Iudgements: although being infinite in wisedome, power, and justice, he might so­dainely inflict his punishments vpon sinners, as soone as they haue offended, yet first (to approue the justnes of his judge­ments) hee doth in the Ministery of his word summon them before his seate of Iustice, arraigne and conuince them; that so they may be moued to sue for a pardon, by turning vnto God by true repentance, & hereby preuent deserued punish­ments. So he sent Noah to the old world, before he brought the Deluge: Lot to Sodome, before he destroyed it with fire and brimstone: Moyses to Pharaoh, before he drowned him in the red sea: The Prophets to the Iewes and Israelites, before he brought them into Captiuitie: and our Sauiour Christ and his Disciples, before their vtter destruction and desolation. All which as it serueth to commend Gods mer­cifull justice; so also to condemne the hardnes of mens harts, and to leaue them without excuse, who will not after so ma­nifold warnings turne from their sinnes, by vnfained repen­tance, that so they might escape these fearefull punishments.

Thirdly, whereas hee calleth this summons to Iudge­ment, That the mi­nistery of the word is Gods owne voyce. the word of the Lord, which notwithstanding was pronounced not by the Lord immediately, but by the Pro­phet: hence we learne that the voyce of Gods messengers in the Ministery of the word, is to be esteemed as the voyce not of mortall men, but as the voyce of the euerliuing God, Luke. 1. 70. Heb. 1. 1. 2 Pet. 1. 21. speaking by them. So it is said, Heb. 1. 1. that in old time God spake by his Prophets. And our Sauiour Christ saith that they [Page 60] who heare his Disciples and Ministers, doe heare him; and they who contemne them, contemne him. Luke. 10. 16. And Luk. 10. 16. thus haue the faithfull alwayes esteemed the Ministerie of the word, euen as the voyce of God himselfe. So the Church Esay. 2. 3. Cornelius. Acts. 10. 33. The Thessalonians. 1. Thes. Esa. 2. 3. Acts. 10. 33. 1 Thes. 2. 13. 2. 13. And so are we also to esteeme of it, if euer we meane to finde it to be the strong power of God to saluation vnto vs. When therefore in the ministery of the word, we heare sweet consolations offred to all that mourne, we mourning are to be comforted hereby, euen as if the Lord himselfe from heauen should speake comfortably vnto vs: when we heare Gods Iudgements denounced against all vnrepentant sinners, we liuing in our impenitencie, should no lesse be ter­rified hereby, then if the Lord euen with his owne thundring voyce should proclaime them against vs, &c.

Fourthly, whereas he saith, that the Lord had a contro­uersie Gods mercies no just cause of securitie. with the inhabitants of the Land, vpon which he had bestowed so many benefits: hence we learne, that Gods for­mer mercyes, multiplyed vpon a people, should be no mo­tiue to perswade them securely and presumptuously to con­tinue in their sinnes without repentance, as though they were exempted from Gods Iudgements: nay rather the experi­ence of Gods goodnesse should work in them amendment; otherwise they are to assure themselues that if they abuse gods grace, vnto wantonnes, impenitency, and forgetfulnes of him, the Lord will more speedely and fearefully punish them then any other. If the Lord haue giuen vs pleasures, and we abuse them, the greater shall be our torments. Apoc. 18. 7. If he Apoc. 18. 7. giue vs power and authoritie, and we thereby become more insolent, proud and rebellious, our Iudgements shall be the more increased, for the mighty shall bee mightely tormented. Wisd. 6. 7. If his Gospell and true Religion, and we bring Wisd. 6. 7. forth no fruits thereof, neyther liue according to our holy profession, it will not delay but hasten our punishments. 1 Pet. 4. 17. Ier. 25. 29. 1 Pet. 4. 17. Iere. 25. 29.

And secondly whereas the Lord denounceth his judge­ments against the inhabitants of the land generally: here we [Page 61] learne that a generall defection, shall bee punished with a general punishment: for it is not with God as with men, Vbi multitudo peccantium tollit poenae locum, with whom the mul­titude of offenders doth cause impunitie: but he inflicteth God puni­sheth nationall sinnes with na­tional punish­ments. vpon nationall sinnes, nationall punishments: for it as easie with him to punish a whole countrey as one priuate man▪ And therefore let vs take heede, that we doe not follow a whole multitude vnto euill, nor suffer our selues to be caried away in the common streame of sinne, least the Lord also sweepe vs away in the vniuersall deluge of his punishments.

Fiftly we may here obserue, what is the cause of all con­trouersies That sinne is the matter of controuersie betweene God and vs. betweene the Lord and the inhabitants of any land; namely their sinnes whereby his law is transgressed. If therefore we would not haue the Lord, to be our enimie and aduersary, if wee would not haue him to summon and arraigne vs before his judgement seate, and being conuicted to condemne vs to punishment; let vs flye sinne, or hauing sinned let vs sue for pardon and reconciliation, by turning vnto the Lord and bewayling our sinnes by vnfayned repen­tance. It is the wise mans counsaile, that we striue not with a Eccles. 6 10. Eccles. 8. 1. mighty man, least we fall into his hands. And our Sauiour ad­uiseth vs to agree with our aduersarie quickly, Math. 5. 25. Math. 5. 25. 1 Cor. 10. 22. What folly then is it in vs, by our sinnes to make God our aduersary, who is omnipotent, and not our aduersarie onely to accuse vs, but also our judge to condemne vs? or if we haue caused a controuersie betweene vs by our sinnes, what mad­nesse is it to deferre the seeking of our reconciliation with him, by turning from our sinnes by vnfayned repentance? For if it bee a fearefull thing to fall into the hands of a mightie man, how terrible is it to fall into the hands of the euerliuing God? As the Apostle speaketh Heb. 10. 31. If Heb. 10. 31. one man sinne against another the Iudge shall iudge it, but if a man sinne against the Lord who will pleade for him? as Ely speaketh 1 Sam. 2. 25. to his sonnes. 1 Sam. 2. 25.

And these are the doctrines to be obserued out of the The doctrinea arraignment of the children of Israell before Gods tribu­nall; now let vs in the next place consider what instructions [Page 62] may be gathered out of their particular inditement, and out of the speciall crimes laide to their charge, which are either sinnes of omission in this verse, or of commission in the next. Where first we are to obserue, that to neglect a duty com­maunded, To neglect a dutie is as well a sinne as to commit a vice forbidden. is reputed in Gods sight a grieuous sinne, as well as to commit a vice forbidden; and that we make God our aduersarie, when he findeth vs emptie of goodnesse as well as when wee are replenished with euill: that though wee neuer actually committed any sin, yet if we haue omitted those dueties which God requireth it will be sufficient mat­ter for our condemnation. Meroz was cursed, not for figh­ing against gods people, but because they did not assist them in the battaile against the mighty. Iudg. 5. 23. Diues was tor­mented in hell not for taking away food from Lazarus, but because seeing him in want he did not relieue him. Luk. 16. The vnprofitable seruant was cast into vtter darknesse, not for mispending Gods tallent, but because he had not well vsed it to his maisters aduantage. Mat. 25. 27. 30. The foolish Mat. 25. 27. 33 Virgins were shut out of the marriage chamber, not because their Lamps were full of false light, deceit, rapine and cru­elty, but because they were emptye of the oyle of faith, cha­ritie and a good conscience. Mat. 25. 3. And the reprobate are condemned at the day of Iudgement, not for taking the meate from the hungrie, but for not feeding them; not for dislodging the stranger, but for not entertaining him; not for stripping the clothed, but for not clothing the naked, not for hurting and iniuring the sicke and prisoner, but for not visiting and comforting them. Verse 41. 42. &c. The reason hereof is, because we being the Lords seruants, it is not suffi­cient Mat. 41. 42. that we doe not serue Gods enimies, or that we spend our time in idlenesse, and serue no body; but wee must doe faithfull seruice to him our Lord and Maister, for which end he hath created and redeemed vs, and spend our liues not one­ly in abstayning from euill, but also in doing of good. More­ouer vertue and vice being extreames without meane, 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 [Page 63] be destitute of vertue, we are replenished with vice: If our houses be cleane swept and empty of Gods graces, they be­come forthwith fit habitations for vncleane spirits: if we be Mat. 12. 44. not indued with knowledge, we are blinded with ignorance: if we be destitute of faith, we are full fraught with infidelitie: if we cease to doe good, immediately we beginne to doe euill. And therefore our sinnes of omission, being alwayes accom­panied with sinnes of commission, are sufficient matter of in­ditement, for our iust condemnation whensoeuer the Lord shall summon vs to appeare before him.

The vse hereof is, that wee doe not with simple ideots That we must not blesse our selues in our harmlesnes. blesse our selues, because we are harmelesse and doe no man wrong, and because we abstaine from such grosse impieties, as we see others commit; for the Lord requireth that we not onely refraine from euill, but also that we doe good: so that it is not sufficient that we doe not scorne Gods worship, if we doe not also religiously serue him; nor to abstaine from biaspheming Gods name, if we doe not also glorifie it; nor to forbeare doing wrong to our neighbour, vnlesse also wee be ready to performe the duties of justice, charitie and chri­stianitie towards them.

Secondly, out of the order which the Prophet vseth in The duties of Iustice the true Touchstone of the duties of Pietie. reprehending the peoples sinnes, vve may obserue that hee first conuinceth them of their sinnes against their neighbors, and then of their sinnes commited against God: and this methode is vsuall in the Scriptures, which the holy Ghost ob­serueth: first, that he may beate downe the pride and vaine boasting of hypocrites, who are ready to brag of their know­ledge, faith, loue of God, and other hidden graces, though they be destitute of the loue of their brethren, and barren of good workes. And therefore he bringeth such as these, who make a golden shew of spirituall and inward graces, in re­spect of God, to the true touchstone of outward obedience, and the externall works of charitie and mercy towards their brethren; to the end that if they will not abide this tryall, it may appeare, that though they make neuer so glittering a shew of spirituall and hidden graces yet they are nothing but [Page 64] drosse and Copper guilt. And this is the Touchstone which Christ giueth vs, to discerne a Hypocrite from a sound pro­fessor, namely, by their fruits, Mat. 7. 16. By their fruites ye shall know them. And the Apostle Iames. Chap. 2. 18. Shew me thy faith, by thy works. The Apostle Iohn likewise. 1. Ioh. 4. 20. If any man say I loue God, and hate his brother, hee is a lyar, &c. And Chap. 2. 4. He that saith I know him, and kee­peth not his commandements, is a lyar, 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 conuince them of the want hereof, by laying open their injuries and cruelties towards their neighbours. Second­ly, this is done for the behoofe and benefit of Gods children, who by reason of their naturall blindnesse, and selfe loue, cannot easily spye out their secret and hidden corruptions, but contrariwise are ready to flatter themselues, with an opinion of a great measure of their spirituall graces: these also are to examine themselues by this touch-stone, for their loue of God is not much, if their loue of their neighbour be but a little: their faith is not strong, if their obedience be but weake: their knowledge is not great, if their practise be but small, and their Religion is rootelesse, if it bee but fruitlesse.

Thirdly, whereas he includeth the breach of the first ta­ble, The true know ledge of God the fountaine of all sound Obedience. and all manner of impietie against God, vnder this one particular, that there was no knowledge of God in the land: hence we gather, that as true knowledge of God, is the foun­taine of all true obedience: so contrariwise ignorance is the cause of all neglect of Religion, of all impietie and wicked­nesse. And this may further appeare, both by reason, and Ignorance the root of all sin. also by manifold examples. By reason, for they that know neyther God, nor his will, they are ignoraunt of that which pleaseth him and displeaseth him, and therefore though they had some good intention to serue God, yet they must needs displease him, through ignorance and errour. Againe who­soeuer sinneth, he also erreth according to that. Prou. 14. 22. Prou. 14. 22. Doe they not erre that imagine euill? and those that erre doe [Page 65] erre eyther through ignorance or wilfull maliciousnesse.

Thirdly, for this cause sinners are called [...], that is, such as are ignorant, and through igno­rance are deceiued. And sinnes 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 Adams transgression; because hee knew not Gods truth, both in his promises and threatnings. Gen. 3. Of the sinne of Gen. 3. the Israelites; for the Lord himselfe rendreth this reason, why his people erred, because they had not knowne his wayes. Psal. 95. 10. This made the Iewes to erre because they knew not Psal. 95. 10. the Scriptures. Mat. 22. 29. This caused them to crucifie the Lord of life. Act. 3. 17. And to become proud iusticiaries, test­ing Act. 3. 17. in their owne righteousnesse, because they knew not the righteousnesse of God. Rom. 10. 3. This was the cause of the Rom. 10. 3. Gentiles Idolatry. Gal. 4. 8. But when yee knew not God, yee Gal. 4. 8. did seruice to them which by nature were not Gods. And of Pauls persecuting Gods Saints. 1 Tim. 1. 13. 1 Tim. 1. 13.

And as this Ignorance is the cause of all vice and sinne, Ignorance tur­neth good in­clinations into sinne. so it maketh all our inclinations which are good and vertu­ous, being guided with the light of knowledge, to degenerate and become euill: for example, Religion joyned with igno­rance bringeth forth Idolatry: deuotion joyned with Igno­rance, begetteth superstition: hope blinded with Ignorance, becommeth presumption: and feare hereby is turned into de­speration, &c.

Secondly, we here obserue, that as ignorance is the foun­taine Ignorance the cause of punish­ment. of all sinne, so also it is the cause of all punishment, for vvhen a land is destitute of the knowledge of God, then doth the Lord proclaime, that he hath a controuersie with that people, and that he will after a reall manner plead against them, till he hath destroyed them with his Iudgements. And indeed many are the euils which in the Scriptures are threat­ned against men for this sinne of Ignorance: as for exam­ple, the Lord threatneth that he will laugh at their destru­ction, & stop his cares at their prayers, who hate knowledge. Prou. 1. 28. He punisheth it with Captiuitie, Esay. 5. 13. Pro. 1. 28. [Page 66] Therefore my people is gone into captiuitie, because they had no Esay. 5. 13. knowledge. With desolation Esay. 27. 10. The defensed citie shal become desolate &c. 11. For it is a people of none vnderstand­ing; Esay. 27. 10. 11 therefore hee that made them shall haue no compassion of them. It bringeth destruction and moueth the Lord to for­sake vs. Hos 4. 6. It maketh men subject to the curse and wrath of God; and therefore the Prophet bouldly prayeth Hos. 4. 6. that the Lord would poure out his wrath, vpon them that doe not know him. Iere. 10. 10. Psal. 79. 6. It maketh them stran­gers Iere. 10. 10. Psal. 79. 6. Ephe. 4. 18. from the life of God. Ephe. 4. 18. and also from lyfe euer­lasting; for as he that is ignorant of the way, cannot come to the iourneyes end, so they who are ignorant of the meanes of comming to eternall lyfe can neuer attaine vnto it. In a word it maketh men subiect to gods vengeance at the day of judgement; for the Apostle telleth vs. That the Lord will come in flaming fire, to render vengeance to those that doe not know him. 2. Thes. 1. 8. 2. Thes. 1. 8.

The vse of this doctrine serueth first, to refute the practise of the Papists, who vse all meanes to extinguish the light of Popish patro­nes of ignor­ance reproued. knowledge, and to bring into those lands wherein they haue any authoritie, more then Aegyptian darknesse, and barba­rous ignorance. To which purpose they take away the preaching of the Gospell, the onely ordinarie meanes of be­getting faith, yea they cannot indure that the people should injoy the sun-shine of the scriptures, but interpose betweene it and their vnderstanding, the dark cloude of an vnknowne tongue; they cannot abide that they should behould this ra­dient Pearle, & most precious diamond, which would send forth his bright rayes in the darkest night of ignorance, but keepe it close hidden and fast locked from them, vnder the locke of an vnknowne language, perswading the people that they may bee most deuout, vvhen they are most ignorant, and that being destitute of any true faith of their owne, they are notwithstanding in good case if they haue onely an implicite faith, vvhereby they beleeue as the Church belee­ueth, though they know not what. But let all such know who haue wilfully suffered themselues to bee hudwinckt vvith [Page 67] this thick vaile of ignorance, that these Romish shauelings, doe notably abuse the people to their perdition, seeing they take away knowledge, the root and foundation of all grace, vertue and obedience, and bring in ignorance the fountaine of all errour, sinne and wickednesse; and consequently make whole nations & countries lyable to Gods judgements, be­cause the knowledge of God and his true religion, is banish­ed from amongst them.

Secondly, it serueth for the reproofe, of those ignorant Ignorant ideots reproued. ideots, and secure worldlings, who content themselues to liue still in ignorance, being vtterly destitute of the knowledge of God and of his religion, and imagine that they are religi­ous inough, if they haue a good meaning, and that they are exempted from gods judgements, and highly in his fauour, if they bee of a ciuill conuersation and honest behauiour; though in the mean-time they remaine wilfully blind, shut­ting their eyes against the light, and contemning or at least carelesly neglecting all meanes of knowledge. But let such know that being destitute of knowledge, they are also desti­tute of all sauing grace, and that liuing in ignorance, they liue also in their sinnes; and consequently haue God their aduer­sarie, vvho will contend vvith them, and vnlesse they repent adjudge them to deserued punishments.

Lastly, this serueth to stop the mouthes of those, eyther Slaunderers of the Gospell refuted. foolish, or malicious slaunderers; vvho accuse the preaching of the Gospell, as the cause, which hath impayred the state of the land, both by making it more to abound with sinne, & also more liable to Gods judgements. It was neuer good vvorld say they, since this new religion came in, and since there vvas so much preaching. Neuer so much infidelitie, hipocrisie, dissimulation, fraude, oppression, and cruelty. Neuer such want and scarcitie, plague and sicknesse, and all sorts of miseries. But let such know that not the preaching of the gospell, is the cause of all this, but the neglect and con­tempt of the Gospell preached; and because vvhilest the light of Gods word shineth, yet men loue darknesse more then light, and therefore are iustly giuen ouer of God to a [Page 68] reprobate sence. It is not our too much knowledge, which is the cause of our sinnes and punishments, but our great igno­rance, notwithstanding the Lord hath a long time graunted plentifull meanes of knowledge: and as well may we say, that the light of the Sunne causeth men to stumble, and goe out of the way: that the faithfull surgeon and good salue doe make the sore: that the Iudge maketh the theefe: or that the Law doth make transgressours: as that the word of God, or the knowledge thereof, should be the cause, eyther of our sinnes, or of our punishments.

And so much for the doctrines which are to be obserued Application. out of this first verse. Now in the last place, let vs apply that which hath been said, to our owne times, for our owne vse & benefit. And to this purpose let vs examine, what similitude there is betweene the land of Israell, as it was in the time of Hosea, and our owne Country in these dayes; and whether we are not guilty of the same sins, whereof they are here con­uicted: to the end that if we proue cleare and innocent, we may haue the comfort hereof in our owne consciences; or if vve be found alike faulty, that wee may humble our selues by vnfained repentance. Otherwise let vs assure our selues, that if there be between vs 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 vs; that is, he will summon and arraigne vs before his Iudgement seate, where being conuicted, vve shall be condemned to suffer the like, or greater punishments.

The first sinne whereof he accuseth them is, that there Truth greatly faileth amongst men. was no truth in the land: in which respect, if vvee examine the state of men in these dayes, wee shall finde that there is but too great similitude betweene vs and them For may we not in our times, and in our land, take vp 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 streete, and that it so faileth, that he who refraineth from euill maketh himselfe a pray? Esa. 59. 14. 15. For that we Esay. 59. 14. 15 may come to particulars: where are those simple hearted [Page 69] Nathaniels, in whom ther is no guile? how smal is the number Simplicitie of heart esteemed folly. Psal. 15. 2. of those faithfull men, who speake the truth from their harts? where almost shall a man finde, that integritie, simplicitie, and vprightnesse of heart, which is in so many places of the Scriptures commended vnto vs, both by precept and by ex­ample? Nay, rather is not this simplicitie so much hated, that euen the name it selfe is had in reproch? for a simple man and a foole are commonly vsed in the same signification: and contrariwse he is reputed most wise, who is most deceitfull, double hearted, and voide of truth. Is not euery where the serpentine subtilty in great request, & in the meane while the simplicitie of the Doue, not onely contemned, but also deri­ded, as if it were sottish folly? is it not a chiefe point of pollicy in our dayes to pretend one thing, and intend another? to dissemble hatred with lying lips, and Iudas-like to betray vnder coulour of kissing and imbracing? by all which it clear­ly appeareth, that there is no truth, that is, no simplicitie nor sinceritie in the hearts of men.

But as truth is banished from the hart and reines, so also Truth of speech much decayed. from the tongue and speach; for as men are double hearted, so also they are double tongued; and well may wee in our times complaine with Dauid. Psal. 12. 1. 2. The faithfull are Psal. 12. 1. 2 failed from among the children of men. They speake deceitfully euery one with his neighbour, flattering with their lips and speake with a double heart. The wise man perswadeth vs, 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 sel it at the lowest prises, as though it were nothing worth. Some part with it for nothing, speaking vntruely vp­pon no cause, but meerely their owne vanitie: some sell it for the least penny of profit, or the lightest dram of vaine pleasure. Haue they committed any fault? presently truth is sould, to buy a couer of a false excuse, wherewith they may hide it from those, whom they are more loath to displease then God himselfe. Doe they hunt after the fauour of great parsonages? then truth must needes be sould through base [Page 70] flattery to purchase it. Would they spightfully reuenge them selues vpon their neighbour, and yet he shall neuer 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 vntruth their best salue to cure that wound which they haue 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 bee vnto vs most precious, yet almost euery one is wil­ling to forgoe it at any rate.

Lastly, as there is no place left for truth in mens hearts No truth to be found in mens actions. and tongues, so neither can it easily bee found in their acti­ons and behauiour, for as this age is double hearted and double tongued, so also it is full of double dealing; and as the Prophet speaketh, Iustice standeth a farre off. Esay. 59. 14. For in this faithlesse age, there is no respect of keeping pro­mise, Esay. 59. 14. though it hath beene backed with many protestations, when as it may bee broken with some small aduantage; neither is there any cable so strong which can bind men to obserue couenants concluded, when their fidelitie is attended with the least losse or inconuenience. In ancient times when men esteemed their credit more then wealth, their word was sufficient in any contract; but when truth beganne to faile the law prouided for better securitie, that couenants should bee expressed and recorded in writing, and iniustice yet preuailing, seales vnto these writings were annexed: But in this truthles age all this is little worth vnlesse men be bound in a double forfeyture of wealth, from forfeyting of their ho­nesty and credit, yea so boundlesse is mens falshood in these times, that bonds are not sufficient to bind men to iust and honest dealing, vnlesse they be also chained in statutes and recognisances.

The like want of truth may be obserued in all states, and in all dealings betweene man and man, wherein truth is not Want of truth obserued amongst all sorts of men. bought as being precious, according to the wisemans coun­sayle, but sould at vile prises: It is sould by states men for treacherous pollicies; of Magistrates for rewards, friendship, [Page 71] or respect of persons; of Lawyers, for fees; it is commonly sould of shop-keepers, that by the sale of truth, they may make their wares more saleable; of Artificers, who supply all defects, eyther of their labour or bad stuffe, by vntruth and falshood. And as this is the state of Court and Citie, so also of the Country, where a man shall finde that the sim­plest haue wit enough to betray the truth; and the poorer that the people bee, 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 Chruch, 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 it selfe, and besafe guarded from violence; but alas in these dayes, it is farre otherwise, for many in stead of Gods truth, preach their owne fantasies & froathy conceits of wit, raking in the pud­dle of Popists postils, that they may stuffe their Sermons with such dotages of wit, as better beseeme the Stage then the Pulpit: leauing in the meane time the pure fountaine of Gods 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 simplicitie to be a great disparagement to the acutenes of their wit, and ther­fore they choose rather to wrest and wring the scriptures vn­to such senses, as shall serue to be fit foundations, whereupon they may ground their idle quirkes, and wittie fooleries, then to deliuer any sound interpretation, whereout they may ga­ther any wholesome doctrine, and profitable instructions: vvherin they vtterly forget the presence in vvhich they stand, the end wherfore they are sent, the maiestie and authority of the ambassage, and the grauitie required in such ambassa­dours; and plainely shew, that they ayme not at the sauing of soules, or the building of men vp in Christ, but that they gape after the wind of vulgar prayse; that they enuy poets their fantasticall wits, and therefore contend with them for the Lawrell, vvho shall most abound in giddy conceits; that they labour to rob Players of their popular applause, and to get to themselues their thronged audience, when as their hearers [Page 72] may receiue as much delight, and as plentifully furnish their treasurie of wit▪ by comming to their exercises, as by frequenting the theaters. Others there are who with Ahabs Prophets betray the truth through base flatterie; dissemb­ling the truth because it procureth hatred, and teach lies be­cause they thinke this the best ladder whereby they may climbe vnto preferment: and such are those who preach prosp eritie, where the Lord threatneth ruine; who proclaime peace where the Lord denounceth warre; who so they please, care not how little they profit; who sow the pillowes of gods mercies and put them vnder the elbowes of obstinate and impenitent sinners, that so they may with more securitie, and lesse checke of conscience, continue in their wicked­nesse.

And thus you see how much truth faileth in our dayes, both in the Church and common wealth; which may bee Benignitie and mercy barnished vnto vs a just cause of feare, that the Lord hath a contro­uersie with the inhabitants of this land: the like also may be said of mercy, whether we vnderstand therby, benignity and compassion, or beneficence, consisting in the actions of cha­ritie and christianitie. In respect of the first, wee may vvell acknowledge, that this is the iron age of the world, wherein the most part of men are cruell, hard harted destitute of all pittie and compassion, and quite senselesse in the feeling of their neighbours miseries, for who almost is touched with such a fellow-feeling of other mens calamities, as becōmeth those who professe themselues members of the same bodie? who is ready to mourne with those that mourne, or to bee a co-partner in another mans griefe, if hee bee not also par­taker in his miserie? who being well clothed feeleth colde, when hee seeth anothers nakednesse? who abounding in wealth, compassionateth anothers want? who injoying liber­tie, is touched with the sense of that wretchednesse which others feele that are imprisoned? who liuing in health, gro­neth at anothers sicknesse, or who liuing in securitie, is touch­ed with feare when hee seeth his neighbours daungers? and yet we boast our selues to bee members of Christ Iesus, and [Page 73] fellow members one with another, though we bee destitute of all compassion and fellow feeling.

The like want also we haue of Christian beneficence, The great want of Christian beneficence. and of the works of mercy: for the coldnesse of Charitie in the hart doth cause it also to freese in the tongue & hand, for who almost in our time, is ready to instruct the ignorant, to exhort the sluggish, to admonish those who fall through weaknesse, to reprehend those who sin through negligence or obstinacy, to counsaile the simple or to comfort the di­stressed? And contrariwise how many are there amongst vs, who are content to be Sathans ready instruments to discou­rage others in any good course, both by their word and ex­ample also? How many are ready to seduce the ignorant, to discourage the forward by reproaching their profession, to corrupt the weake, by their vnsauorie prophane and filthy communication, to applaud men in wicked courses, and by insulting ouer those who are in misery, to adde affliction vnto affliction.

And as this beneficence is wanting in communication, so The works of mercy neglect­ed. also in charitable actions, and in works of mercy: for is not I pray you good hospitalitie almost q [...]e decaied, and almes­deeds vtterly neglected? are not those goods which God hath bestowed vpon the Land in great abundance, wholy spent, in gorgious attire, in maintaining of Horses, Coaches, Hounds, Haukes and Whores, in dicing, carding, masking, and reuelling: or if not thus prodigally spent, yet (which is as bad) hoorded vp in Misers Chests, and worshipped as Idols? Are not men in these times, more ready to strip the clothed, then to cloth the naked? to spoyle the needy of their prouision, then to feed the poore? to dislodge the harbou­red, then to lodge the harbourlesse? to cast into prison, then to relieue the imprisoned? witnesse our streets, wherein vve see daily many pampered Horses, and neere-starued peo­ple: witnesse the stately houses in the Country, abandoned by their maisters, because they haue no other means to aban­don their poore neighbours; as though these Babels were built for the honour of their maiestie, and not for hospitalitie, [Page 74] for shew and not for vse: witnesse the prisons replenished with prisoners, eyther for small or desperate debts, laid in by cruell creditors, rather for mercilesse reuenge, then any hope of satisfaction: witnesse the complaints of the needy, and cryes of the distressed, which daily ascend vp into hea­uen, and moue the Lord to take the cause of the poore into his owne hand, and to proclaime a controuersie with the inha­bitants of this land, because there is no mercy to be found amongst them.

Neither are we wanting to our neighbours alone, in the The want of pietie & sound Religion. dueties of Iustice and Charitie; but also vnto God, in the duties of pietie, and of his worship and seruice: for if vvee make a generall search through our whole people, we shall finde that there is little knowledge of God in the land, in re­spect of the plentifull meanes hereof, which the Lord hath graunted vnto vs, aboue al the nations which are round about vs. For how many are there amongst vs, who despise and contemne knowledge, and the meanes of comming by it, continuing in the blindnesse of ignorance, because they wil­fully shut their eyes in the cleare light of the Gospell? how many securely neglect it, being wholy taken vp with the world, so as they haue not any leasure to seeke after this precious pearle throughout the whole weeke? how many are there, who in their outward behauiour make shew, that they respect knowledge, and seeke after it, that labour in this pursuite so coldly and remissely, that they make it manifest they seeke for that which they doe not care to finde? for how many of those who make some profession of Reli­gion, who come to the Church, and heare the word of God both read and preached, who neuerthelesse remaine children in knowledge, ignorant of the Historie of the Scriptures, and of the principles of Christian Religion, of our state by na­ture, of the worke of our Redemption wrought by Christ, of the manner and meanes of our Iustification and saluati­on? how many are there who are not able to giue any account of their faith and hope, in any reasonable sort after so many yeares of instruction? yea, how many are there, who (if wee [Page 75] set aside the outward Ceremonies, which are subiect to the sences) can put no difference between the religion of Christ and Antichrist? and howsoeuer in words they professe them­selues such forward Protestants, that they could be content to burne for their Religion, yet in truth are not able to put a difference betweene the doctrine of our Church, and refined Popery? and as many amongst vs spit at the Diuels name, and defie him in word, and yet in their liues and conuersa­tion remaine his vassals, being at his beck to do him seruice; so many shew an outward detestation of the Pope and po­perie, but yet their hatred extendeth no further, then the name; for eyther they exclayming against the Beast, retaine his marke, being not yet purged from the dregs of Pope­rie, and Superstition, or else remaine ignoraunt of Gods true Religion, and so lye open as an easie pray to all Se­ducers.

And thus you see how small the number of those is, who haue the knowledge of God, in comparison of those innu­merable numbers of ignorant persons, which liue amongst vs. Now further, if we make a diligent search among those who haue some knowledge, and consider how many of this number haue onely an historical and speculatiue knowledge swimming in the braine, whereby they are able to discourse of Religion: and in the meane time make no vse of it, for the sanctification of their hearts and affections, or for the reformation of their liues and conuersation: all which may truely be said to be without the true knowledge of God & his religion: for vvee are truely said to know so much one­ly in Christianitie, as vvee make a fruitfull and profitable vse of, for the purifying of our inward affections, and for the bettring of our outward actions. And if hauing set all these aside, vvee then take a view of those that remaine, who know God and his Trueth, and liue according to their knowledge in holinesse and newnesse of Life: wee shall finde the number so small, that the Lord may iustly also in this respect contend vvith vs, because there is no knowledge of God in the land.

And thus you see that if the Lord should summon vs to appeare before him, & should arraigne vs before the tribu­nall seate of judgement, to answere for our selues, in respect of these sinnes here laid to the Israelits charge, wee also must needs plead guilty, and put our selues wholy vpon the plea of mercy. All which our sins are much aggrauated hereby, Our sinnes are much aggraua­ted by gods mercies. in that they are commited by the inhabitants of this land, vpon which the Lord hath bestowed many more and farre greater benefits both temporall and spirituall, then euer he bestowed vpon the people of Israell.

Secondly, in that he hath by his omnipotent power and watchfull prouidence preserued vs, in this land from the o­pen violence and secret treasons of our malicious enimies, especially from that more then barbarous conspiracie, wher­by the enimies of gods truth had plotted by one blast of gun-powder, to blow vp the whole state, ruine the Church, and ouerturne the whole common-wealth, which deliuer­ance, is cause sufficient in it selfe alone, to moue vs daily with incessant prayses to magnifie gods mercie, and to shew our thankfulnesse by performing vnto him all holy duties.

Thirdly, in that wee hauing bound our selues by coue­nant to our God; that we would imbrace truth, & mercy, and increase in his sauing knowledge, yet neuerthelesse haue bro­ken our couenant, by vtter neglect of these holy duties.

Fourthly, in that the Lord hauing giuen vnto vs, singular meanes, of attaining vnto these rich ornamentes of the soule, namely his word printed, read, and preached amongst vs, and the vse of his Sacraments, yet we haue made no fruitfull vse of them, but still remaine in our spirituall nakednesse.

Lastly, in that these are not the sinnes of some few per­sons, but generally of the inhabitants of the land, which doe not hide themselues in some secret corners, but walke bold­ly in the open streetes, being priuiledged from both shame and punishment, in respect of the multitude of offenders.

Seeing therefore we are guilty of the Israelits sinnes, yea and haue aggrauated them by many circumstances, what can we say for our selues why we should not bee subject to their [Page 77] punishments? Seing there is no truth, nor mercie, nor know­ledge of God in the land, what can wee expect but that the Lord will contend with vs, and that not in verball contro­uersies by the mouth of his ministers, for though wee haue often heard them yet wee haue little regarded them, but haue contemned their persons and dispised their threat­nings; neyther can we hope that he will any longer vse his his fatherly corrections and gentle chasticements, for these hee hath often vsed in vaine, as for example he hath diuers times summoned vs by famine, sicknesse, plague and pesti­lence, daunger of enimies, yea and of late laid the head of our whole state, as it were vpon the block, and lifted vp The gun-pow­der treason. the fearefull axe of his feirce iudgement, being ready to giue the mortall stroke; and yet are we hereby nothing re­claimed from our sins, nothing moued to the performance of any holy duties. And therefore seeing neyther words nor chasticements are auaileable for our amendment, and seeing after that the Lord hath repriued vs as it were from the blocke yet we remaine vnreformed; what can wee further expect but that he should in his feirce wrath sweep vs away, in an vniuersall deluge of his judgements, vnles we seeke re­conciliation, and appease gods anger, by speedy humiliation, and vnfayned repentance.

ANd so much concerning the sinnes of omission, where­of the people of Israell are here accused and conuicted: now follow the sinnes of commission; whereby they had positiuely and actually broken Gods commaundements. vers. 2. By swearing, and lying, & killing, & stealing, & whoring, Verse 2 they breake out, and blood toucheth blood. In the originall text, these sins are expressed in the Infinitiue moode, to note their The exposition continued act of sinning. To sweare and lye, & kil, & steale, & whore, is their vsuall custome, or common fashion, so that they do not onely sometimes fall into these sinnes through infirmitie but wilfully continue in them, and make them as it were their ordinarie exercise, and common practise.

The sinnes whereof they are here conuicted and [Page 78] condemned, eyther immediately respect God and the breach of the first table, or their neighbour, and the breach of the second Table: both which are first propounded, and then intended and aggrauated.

The sinnes which respect God and the breach of the first Table, are all comprised vnder this one particular of swea­ring: the word here vsed may eyther signifie swearing or cursing, and so is diuersly translated by diuers: but seeing it was the purpose of the Lord in this place to set downe a briefe Epitome of the peoples sinnes, 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 grose Idolatry, false wor­ship, contempt of Gods word, and profanation of his Sab­baths, why then doth he onely here accuse them of this sin of swearing? I answere: hee doth vnder this one particular comprehend all the rest, eyther because this sinne most no­toriously raigned amongst them, or els because this prophane and false swearing is vsually accompanied with all impietie, for he that maketh no conscience of vaine, vsuall and false swearing, maketh conscience of no impietie.

But let vs consider what kinde of swearing is here con­demned, neither must we vnderstand this of all manner and kindes of swearing, seeing a lawfull Oath is in Gods word commaunded, as a notable part of his worship and seruice. So Deut. 6. 13. Thou shalt feare the Lord thy God, and serue Deut. 6. 13. and 10. 20. him, and shalt sweare by his name. Chap. 10. 20. Yea and sometimes it signifieth the whole seruice of God, as Psal. 63. Psal. 63. 11. 11. All that sweare by him, shall reioyce in him.

But here onely vnlawfull swearing is condemned, which sinne is diuersly committed: as first in regard of the object, Esay. 65. 16. when men sweare by any thing besides the Lord alone. Se­condly, in respect of the manner, when as they doe not sweare in truth, justice and judgement. Thirdly, in respect Ier. 4. 2. of the end, when as in their oathes, they do not chiefly ayme at Gods glory▪ or their owne or their neighbors good: which sinne they commit who sweare rashly, ordinarily, and in their [Page 79] rage and fury. But of this argument I purpose to speake more largely else where, & therefore I will here passe it ouer.

The other sinne signified by this word [...], is cursing and direfull imprecations, which is vsed against our selues, Of Cursing. or against our neighbours: against our selues, when as rashly, vainely, and vnnecessarily we inuocate Gods feareful Iudge­ments against our state, person, body or soule, for the need­lesse confirmation of some truth, eyther in our asseuerations or promises, or for the binding of our selues to the perfor­māce of some vnprofitable or euil action. An example wher­of we haue in Iesabel. 1 King. 19. 2. Against our neighbours, when in malice or rage we desire God to poure vpon them 1 King. 19. 2. some grieuous punishment. The which is an horrible abuse of Gods name, power and justice, when as we goe about to make him our instrument of vnjust reuenge, and the execu­tioner of our malicious and wicked outrages: and likewise a haynous sinne against our neighbours, when as our malice exceeding our power, vve wish vnto them those euils which we are not able to inflict. And this our Sauiour condemneth, though it be vsed against those vvho curse and persecute vs. Math. 5. 44. So Rom. 12. 14. Mat. 5. 44.

The second sinne, of which the people of Israell are ac­cused Rom. 12. 14. and conuicted, is Lying: for the better vnderstanding Of Lying. whereof, that knowing it we may auoyde it, vve will consi­der the nature and kindes thereof.

A Lye is, when by any meanes a man vttereth an vntruth, or the truth vntruely, and with a purpose to deceiue. So that What a Lye is. there are two sorts of Lyes: the first, vvhen as a man speak­eth not as the thing is: the second, vvhen hee speaketh the 2. Sorts of lies. truth, but deceitfully, with a desire to be otherwise vnderstood then the truth is. The first which is a logicall or a reall Lye, is of two sorts: first, when as a man speaketh an vntruth a­gainst his minde and knowledge, and this is the chiefe kind of Lying, from whence in the Latine it hath his name: for mentiri, est contra mentemire. Secondly, when a man incon­siderately and through errour vttereth an vntruth, thinking that hee speaketh true, Which howsoeuer it bee a lie in the [Page 80] generall signification, yet he that vttereth it cannot bee cal­led a lyar, because howsoeuer his words agree not with the thing, yet they agree with his minde. Onely hee offendeth through inconsiderate rashnes, in that hee affirmeth that as certaine truth, of which hee hath no certaine knowledge, and thereby giueth offence to those that heare him, who dis­cerne the vntruth but doe not know the minde of him that vttereth it.

Secondly, hee lyeth who speaketh the truth with a pur­pose to deceiue; not knowing that to bee true which hee auoucheth, or thinking it to be otherwise, or knowing it to That he lyeth, who speaketh the truth to deceiue. bee truth desireth to be vnderstood otherwise then he speak­eth it: and this is as great a sinne as a plaine lie; for as it is a lesser fault in regard it hath more shew of truth, so it is grea­ter because it is ioyned with more deceipt. As therefore a man may pronounce an vntruth, and yet be no lyer so hee may be a lyar in vttering the truth, when as hee doth not speake it with a simple heart.

And these are the diuers kindes of lying, which are here condemned; the which howsoeuer they seeme small sinnes That lying is a great sinne in gods sight. in the sight of men, as appeareth by their common practise, yet they are great in Gods sight, and therefore carefully to be auoyded by all christians: which that we may the rather doe, let these motiues perswade vs.

First, because the Lord in the scriptures hath straightly forbidden it, Leu. 19. 11. Ye shall not lye one to another Eph, Leu. 19. 11. 4. 25. Cast of lying and speake the truth euery man to his neigh­bour, Ephe. 4. 25. for wee are members one of another. Col. 3. 9. Lye not one to another seeing ye haue put off the old man and his workes. Col. 3. 1.

Secondly, because it is condemned as a greuous sinne, namely as an abhomination to the Lord Pro 12. 22. as a sin which God abhoreth Pro. 6. 17. As being the cursed off­spring Pro. 12. 22. of that wicked father the diuell. Ioh. 8. 44. The which is to bee vnderstood not onely of pernicious lyes, but also Ioh. 8. 44. merry lyes; for God condemneth it as a sinne to make Prin­ces merry with lyes. Hos. 7. 3. Yea of officious & profitable lyes: For truth must not be sould at any price; Pro. 23. 23. Hos. 7. 3. Pro. 23. 23. [Page 81] And it is vnlawfull to lye for Gods cause. Iob. 13. 7. 9. and Iob. 13. 7. 9. therefore much lesse for any worldly benefit.

Thirdly, as truth maketh vs to resemble our heauenly fa­ther, Lying maketh men resemble the Diuell. who is the authour and fountaine of truth; so Lying maketh men to resemble the Diuell, who is the father of Lyes: and as truth is the badge or cognisance of a Chri­stian in earth, and Heire of heauen; so Lying is a note and Psal. 15. 2. token of one who is the sonne of perdition: for Lyers haue their childes-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone.

Fourthly, because by Lying men loose their credit, so as no man will beleeue them when they speake the truth.

Fiftly, because it taketh away the true vse of speach, which Lying ouer­throvveth the vse of speach. is to expresse the meaning of the heart: and ouerturneth all humaine societie, contracts, and commercements betweene man and man, &c.

Lastly, it maketh the Lord to proclaime, a controuersie with vs, and to contend with vs by his heauie Iudgements, For a false witnesse shall not be vnpunished, and he that speaketh Lyes shall not escape. Prou. 19. 5. But he shall perish. Verse. 9. Prou. 19. 5. 9. Psal. 5. 6. And be destroyed. Psal. 5. 6. As appeareth in the example of Ananias and Saphira. Act. 5. And after this life he shall Act. 5. be shut out of Gods kingdome. Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire. Apoc. 21. 8.

The third sinne whereof they are conuicted and condem­ned, Of Killing. is killing: whereby wee are not onely to vnderstand the taking away of the life of man, which is murther in the high­est degree; but also all hurts, wrongs, and injuries offred against the person of their neighbour: for as in the former verse, by the want of mercy was vnderstood the want of loue, compassion, and all christian beneficence; so by this sinne of commission opposed thereunto, we are to vnderstand the contrary vices, cruelties, injuries and oppression committed against the person and life of our brother. Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes, to bring them to an examati­tion of themselues by the Law of God, that so the obstinate [Page 82] might bee conuinced of their manifold transgressions; as though he should say: if you, who vpon euery occasion are ready to justifie your selues, would examine your hearts and consciences, your liues and conuersations according to Gods Law, you should finde that you haue broken all and euery part therof: as namely, by swearing, lying, killing, stealing, &c. Seeing then the Prophet in this place, hath relation vn­to the Law of God violated by them, it followeth, that as these sinnes are condemned in the Law, so also here. But in the Law is condemned not onely the capitall sinne, which is specified, but all other of the same kinde, with the meanes and occasions thereof; and therefore whereas the Prophet doth accuse them of Killing, hee doth vnder this one word include all other their sinnes of this kinde and nature.

As first, the killing and murther of the heart, to which is to be referred all vnjust anger, inueterate malice, repining enuie, purpose of taking priuate reuenge, disdaine, rejoycing at other mens harmes, crueltie, discord and such like.

Secondly, the murther of the tongue, to which is referred, chiding, railing, cursing, scoffing, backbiting and slaundering.

Thirdly, the murther of the hands, vnder which is com­prised all manner of violence against the person of our neigh­bour, as quarrelling, fighting, wounding, and killing eyther of his body or soule.

The fourth sinne is Stealing, whereby (as in the former) Of Stealing. we are not onely to vnderstand Theft in the grosest kind, as that open and violent Theft, which is called Rapina & La­trocinium, Rapine and Robberie, or that secret and deceitfull Theft, which we call Furtum, that is, pilfering and stealing; but also all manner of vnlawfull meanes, whereby our neigh­bour is defrauded and depriued of his goods, whether they be condemned by humaine Lawes, or allowed and tolle ra­ted. And this is a Tree which sendeth forth many branches: The diuers kindes of theft. For eyther this theft is committed out of contract, or in con­tract: to the first we are to referre all violent and forcible courses, taken for the spoyling our neighbour of his goods. As first oppression, wherby those who excel others in power Oppression. [Page 83] authoritie and riches, are ready to deuoure & swallow vp the poore, to grinde their faces, feed vpon their sweat, and euen drink their bloud; of such we read. Esay 3. 14. 15. Micah. 3. Esay. 3. 14. 15. 2. 3. And in this respect those oppressors are called roaring Micah. 3. 2. 3. Lyons, and deuouring Wolues. Zeph. 3. 3. And this oppres­sion Zeph. 3. 3. is committed eyther through meere violence, and with­out coulour of Law, which is the vsuall Theft of Tyrants, and cruell Land-lords: or else when some shew of Law is pretended; which is called extortion, and is the sinne eyther of Magistrates, who make Lawes for the oppression of the common wealth, who take bribes to betray the cause of the innocent, who presse the extreamitie of the Law, and strict­ly stand vpon the outward letter, though in respect of cir­cumstances it be without all equitie.

Or else of officers, who inhaunce their fees, & grate vpon the poore, delaying the dispach of his businesse, vnlesse for expedition their dueties be doubled and trebled.

Or else of Lawyers, who taking vpon them to bee the pa­trons of poore mens causes, become latrones of their goods: robbing and spoyling whole common wealths vnder cou­lour of righting the wronged, and maintaining equitie and Iustice.

Or else of Ministers, who fleece the sheepe, eate the milk, and cloth themselues with the wool, but doe not feede the flock; being eyther vtterly vnfurnished of sufficient gifts, or being sufficient, neglect their duety through idlenesse or for ambition.

Or else, this theft is committed by the people, who recei­uing spirituall things from their Ministers, will not commu­nicate vnto them their carnall things, but by fraudulent or violent courses with-hold from them that necessary and suf­ficient maintenance, which both by the lawes of God & man is allotted and allowed vnto them. The which howsoeuer it is esteemed a small fault, or none at all, yet it is not onely theft, but Sacriledge in Gods sight, as appeareth. Mal. 3. 8. Mal. 3. 8.

The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts, vnto which we may referre [Page 84] all manner of deceipt and fraud vsed in buying and selling, vsurie selling time vnder shew of giuing credit and such like.

All which kindes of theft are grieuous sinnes in Gods sight, forbidden and condemned in gods Law, Exod. 20. 25. Exod. 20. 25. And punished in this life with gods curse. Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10.

The last sinne, whereof they are accused and conuicted, Of whoredom and the diuerse kinds of vn­cleannesse. is whoring, by which wee are to vnderstand all manner of vncleannes, eyther internall in the minde, or externall in the body: the internall are the vncleane lusts of the flesh, which are eyther suddainely intertayned, condemned by Christ, Math. 5. 28. or nourished and retained, which the Apostle, calleth burning. 1. Cor. 7. 9. And our Prophet compareth to Mat. 5. 28. 1. Cor. 7. 9. Hos. 7. 4. a hot Ouen. Hos. 7. 4.

The externall vncleannesse of the body, is eyther the vn­cleannesse of the eyes, an example whereof wee haue 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 Dauid, 2. Sam. 11. 2. And in those flesh­ly men of whom Peter speaketh, whose eyes were full of adulterie 1 Pet. 2. 14. 1. Pet. 2. 14.

Or of the eares, when as they commit adultery with the ribauld tongues of obsceane persons, whilest with pleasing and tickling delight, they listen vnto vnchast and filthy talk.

Or of the tongue, when as men take delight in vnchast speaches, and filthy ribauldrie, where-with the hearers are offended or corrupted, and their owne lusts inflamed. From which the Apostle dehorteth, Ephe. 4. 29. and 5. 4. Col. 3. 8. And which who so vseth what profession soeuer hee mak­eth Ephe. 4. 29. 5. 4. Col. 3. 8. yet his religion is in vaine. Iam. 1. 26. Iam. 1. 26.

Or lastly this vncleannesse is committed in fact, eyther be­tweene vnmarried persons, which is called simple fornicati­on, or betweene married folkes, one or both which is called adultry. That I may say nothing of those sinnes of vnclean­nesse against nature, which a modest tongue cannot with­out shame speake of, nor a chast care heare without glow­ing and blushing.

All which kindes of adulterie and vncleannesse, are care­fully to bee anoyded of all christians. First because they are grieuous sinnes. Secondly, because they are punished with a fearefull measure of gods heauie judgements. For the first, Whoredome a grieuous sinne. adulterie is a grieuous sinne, because the adulterer in a high degree sinneth against God, his neighbour and himselfe.

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 vse of mariage, 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 lyeth our Sauiour into fellowship of their sin, 1. Cor. 6. 15. By defiling the tem­ple of the holy ghost & turning it into a stewes. 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 wickednesse and pu­nishment; for as they sinne not alone, so they doe not goe into hell alone, but haue another at least to beare them com­panie; so they sin against the parents of the virgin whom they defile; or the husband or wife of the married partie; yea they sin against the fruit of their own body, whom they disgrace and brand with a note of perpetuall infamie. Deut. 23. 2. Deu. 23. 2.

So they offend against whole societies; as first, the familie, by defiling it and bringing into it an Abimelech, who often­times doth ouerturne it. Iudg. 9. 5. Secondly, against their Iudg. 9. 5. country, by causing the Lord to contend with it, by defi­ling the land, and by makeing it to vomit out the inhabi­tants. Leu. 18. 25. 27. 28. Thirdly, against the Church, by Leu. 18. 25. 27 28. hindring as much as in them lyeth the propagation thereof, vnto which is required a holy seede. Mat. 2. 15. Mat. 2. 15.

Thirdly, they sinne against themselues, and that both Thirdly against them­selues. body and soule. Against their body, for other sinnes 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 sinne and sathan, which was made for the seruice 1. Cor. 6.. 18 of God. Secondly by weakning it, and making it subiect to loathsome diseases. Pro. 5. 11. and 31. 3. Pro. 5. 3. 11. and 31. 3.

Against the soule, both in this life, by besotting and [Page 86] 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 darkneth the judgement and vnder­standing; so that he who is thus besotted goeth vnawares 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 sinne against their soules, in respect of the life to come, for hee that committeth this sinne destroy­eth his owne soule. Prou. 6. 32. Excludeth himselfe from Prou. 6. 32. Gods presence. 1. Cor. 6. 9. And plungeth both body and 1. Cor. 6. 9. soule into the Lake which burneth with fire and brimstone. Apo. 21. 8. Apoc. 21. 8.

But as these sinnes of vncleannesse are haynous and grie­uous, The punish­ments of the sin of vncleannesse so also they are punished with fearefull punishments, both in this life and the life to come. In this life, both with corporall and spirituall punishments: with corporall, as first, with pouerty, and beggerie, for this sinne consumeth the substance, Prou. 29. 3. And bringeth a man to a peece of Prou. 29. 3. and 6. 26 bread. Prou. 6. 26. As appeareth, in the prodigall Sonne. Luke. 15. Luke. 15.

Secondly, with perpetuall reproach and infamie; for hee that committeth Adultery, shall finde a wound and dis­honour, and his reproach shall neuer be put away. Pro. 6. 33. Prou. 6. 33.

Thirdly, with barrennesse 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 noysome and loathsome diseases, as wee, haue but too good experience in our owne times.

Fiftly, with shortnesse of life; for the Adulterer spendeth his strength with women, & maketh himselfe hoare-headed euen in his youth, &c.

But besides these corporall punishments, God also in­flicteth vpon them spirituall judgements, as blindenesse of minde, impenitencie, and hardnesse of heart: whereof it com­meth to passe that they are hardly reclaymed, according to that Prou. 2. 19. All they that goe vnto her returne not againe, Prou. 2. 19. neyther take they hold of the wayes of life.

And these are the punishments inflicted vpon Adulterers [Page 87] in this life: the which howsoeuer they are grieuous, yet are they but small and light, in comparison of those which they shall suffer in the life to come. For the Harlots house tendeth to death, and her paths vnto the dead. Prou. 2. 18. that Prou. 2. 18. is, not onely the death of the body, but of the soule likewise, So the Apostle saith, that the wrath of God is vpon Adul­terers. Col. 3. 5. 6. That they shall be excluded out of Gods Col. 3. 5. 6. kingdome. Eph. 5. 5. For no vncleane thing shall enter in Eph. 5. 5. thether. Apoc. 21. 27. And shall haue their portion in the Apo. 21. 27. 8. Lake which burneth with fire and brimstone. Verse. 8.

And these are the sinnes whereof the Israelites were ac­cused Exposition. and conuicted, the which are further aggrauated by two adjuncts: the first, in these words, They brake out, the which speach is Metaphoricall, borrowed from the practise of vnruly beasts, which will be held in no pasture, but breake through all their fences and hedges, and so wander abroad: and somtimes it is applied vnto riuers running with violent & swelling streames, whose course being stopped, causeth them to break downe their banks, & to ouerflow the whole coun­try. Whereby he implyeth, that the people were desperate­ly giuen ouer to work wickednesse, so as they would not be contained within any bounds, not restrained with any fence, namely the law of God, his feare, shame, nor punishment, but violently rushed through all these hedges, into the open pastures, and broad wayes of all sinne and wickednesse; yea, the more they were stopped in these ill courses, the more their swelling lusts ouerflowed, spreading ouer the whole country, with an vniuersall deluge of impietie and iniquitie.

The second adjunct, whereby their sinnes are aggrauated, is expressed in these words: And bloud toucheth bloud. For the vnderstanding whereof, wee are to know, that bloud in the Scriptures often signifieth grieuous sinnes, together with the guilt and punishment, which doth accompany them; be­cause he that sinneth, maketh himselfe guilty of his bloud, which as a just punishment, hee deserueth to shead in lue of his transgression. So Leu. 20. 9. He that curseth Fa­ther Leu. 20. 9. or Mother, shall dye the death, his bloud shall be vpon him. [Page 88] Iosu. 2. 19. Whosoeuer goeth out of the dores, his blood shalbe Iosu. 2. 19. 2. Sam. 1 16 1. Kin. 2. 37 Psa. 5. 6. Mat. 17. 25. vpon his head, and we will be guiltlesse. 2 Sam. 1. 16. 1. Kings 2. 37. Psal. 5. 6. The Lord will abhorre the man of blood. And in this sence the Iewes cryed Mat, 27. 25. His blood be vpon vs and our children. And thus the words are to bee vnder­stood in this place, namely that they had committed haynous transgressions and thereby had made themselues subject to guilt and punishment, and in this phrase of speach, their sins are further aggrauated, in respect of their multitude, implyed by the plurall number here vsed: bloods touch bloods. 2 in respect of their continuall practise of wickednesse, signi­fied by this word touching; whereby he implyeth that their sinnes were continuall, and as it were contiguous one with another; so as they had no sooner committed one sinne, but presently they were ready to commit another, and as it were to heape wickednesse vpon wickednesse.

And this is the meaning of the words: the doctrines which out of them may be gathered are diuers. First where­as Doctrine. the Israelits who were gods people, and professed his re­ligion, did not onely fall into these sinnes, but were growne into a habite of committing them; hence wee learne what is the nature of sinne; if wee yeeld neuer so little vnto it, it will gaine vpon vs; if wee entertaine it but once it will come againe without bidding, and if wee bid it wel-come the second time, it will grow so strong and impudent that it will not away but become a dayly guest, yea and it will not come alone, but bring with it his companions also. The best way therefore to bee ridde of it, is when it first offereth That we must reiect the first motions of sin to enter to shut the dores of our harts against it, and to turne it backe with a frowning countenance; for if wee doe not giue it a repulse, it will continually haunt vs, till at last with his pleasing allurements it haue perswaded vs, to keepe open house for the free entertainment of all sinne and wic­kednesse. But if wee haue already fallen into any sinne, then our best course is quickly to expell it, and to take heed that it doe not take possession of vs, and so pleading custome grow to a habite and second nature: For it is our mortall [Page 89] enimie, and therefore as it is the best course for our safety, to keepe it from entring into our coasts: so it is next the best, to giue it a sharpe encounter at the first entrance, and to keepe it from fortifying and intrenching it selfe against vs. It is a poyson, and therefore we hazard the life of our soules, if we drinke of it; but if wee haue already swallowed it downe, our best course is presently to cast it vp againe, before it haue dispersed it selfe into the vital parts, for then our case will be desperate. It is the Ague of the soule, for the curing whereof, the best methode in spiritual Physicke, is to preuent it before it come, and to take away the causes thereof, or if through our ignorance and vnwarinesse we are fallen into it: we are at the first to apply speedy meanes for our recouerie, for if it once sease vpon vs wee shall not leaue sinne till sinne leaue vs.

The vse hereof tendeth to meete with a deceiueble con­ceit A deceiueable conceit of cor­rupt nature dis­couered and refuted. of our corrupt nature, which being so terrified by gods Law, and fearefull judgements, that it cannot resolue to con­tinue a constant course in sin, will yet presumptuously bor­row leaue of God for once or twise, with a purpose then to giue it ouer. So some thinke 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 sweare, be­ing in heat, or standing vpon my credit, but my purpose is hereafter to giue it ouer: I will now for once breake my word, seeing it is greatly for my aduantage, but hencefor­ward I will make conscience of my promise: I will for a while continue my deceiptfull 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 hauing but a tryall of it, I will resolue to liue chastly: but let such consi­der, in what a fearefull case they are, if the Lord should (as he justly may) take them away in his wrath, whilest they are committing these presumptuous sinnes, or before they haue repented of them: for as the tree falleth so it shall lye. Eccl. 11. 3 Eccl. 11. 3. [Page 90] and they shall receiue judgement, not according to their vn­constant resolutions, but according to their certaine actions. And in the second place let them know, that the more their dropsie soules, swelling with presumption, drinke of these waters of iniquitie, the more they thirst: the more they listen to these Syrens, the more they are inueigled with them: & if they are vnable to resist the assaults of sinne, when they are vnconquered, in their ful strength, without maime or wound, and assisted by Gods spirit, how much lesse will they bee able to stand in the incounter, when they are once spoyled, weakned, maymed, vvounded, especially Gods spirit, which by their presumptuous sinnes they haue grieued being de­parted from them?

The second thing to be obserued is, that he comprehen­deth All impietie comprised vn­der vnlavvfull swearing. all impietie and the whole breach of the first table, vn­der this one sin of vnlawfull swearing: and as in the former Verse, he had comprised all the sinnes of omission, vnder the want of knowledge as being the fountaine of all the rest, and the internall root from which they spring; so here he com­prehendeth all sinnes of commission vnder this one of abu­sing Gods holy name, which is an external sin of the tongue. First, because it is an vndoubted signe & an inseperable com­panion of all manner of wickednesse; for hee that maketh no conscience of blaspeming Gods holy name, by eyther false, or vaine and idle oathes, he maketh conscience of no sinne, but would (if he might with as little disgrace and dan­ger doe it) commit all manner of impietie; hee that will not be restrained by Gods feare, loue, mercy, goodnesse, and the manifold benefits which he hath receiued of him, from vaine swearing, whereby he receiueth no profit, but losse, euen the losse of Gods fauour, the assurance of saluation, of a good conscience, and of reputation amongst those that feare God; nor any pleasure, vnlesse he take (like the Diuell himselfe) a hellish pleasure in acting sinne, and despiting God; nor hath thereby any credit, but rather is branded with the black marke of a prophane person; hee that will contemptuously trample vnder feete the precious body and bloud of Jesus [Page 91] Christ, which he spared not to giue for our redemption, and so irreligiously scorne the greatest benefit that euer the Lord bestowed vpon vs, it is not to be doubted, but that this man what shew soeuer hee maketh, is a prophane person: who when hee is allured by the baites of the world, riches, ho­nours, and pleasures, will not stick to commit any manner of wickednesse, seeing he is ready to commit this horrible sinne of blaspheming gods name, being induced therunto without any respect of the least good.

Secondly, he implyeth vnder this one sinne of swearing, all the sinnes commited against the first table; because all these sinnes are linked together and so inseperably ioyned one with the other, that whosoeuer is held in bondage vnder one of them, he is subiect to the rest; according to that, Iam. 2. 10. Whosoeuer shall keepe the whole law, and yet faileth in Iam. 2. 10. 11. one point, he is guiltie of all. The reason is, because hee that wilfully neglecteth any part of Gods Law, he doth not per­forme any one dutie as he ought in obedience to gods com­mandement, and for the aduancement of his glory, but for sinister respects; for if out of a good conscience, and the true feare of God, he performed any duety, then the same causes would moue him to performe all, seeing God injoyneth one commandement as well as another, as the Apostle there rea­soneth, Verse 11.

The vse hereof is, that we make conscience not onely of one, but of all Gods Commandements, and that we carefully auoyde, not onely this or that sin as Herod did, but all kinds and degrees of sin; especially false or vaine swearing, for this alone includeth or necessarily inferreth all manner of impie­tie: and therefore let blasphemous swearers make at some times what shew of religion they will, yet vve may safely and surely conclude with the Apostle as in the generall, so espe­cially of this sinne of blaspheming Gods Name, that if any amongest you, seemeth Religious, and refraineth not his Iames. 1. 26. Tongne, from customable swearing and vaine Oathes, hee but deceiueth his owne heart, and his Religion is in vaine. Iames. 1. 26.

The third thing to bee obserned is, that the Lord con­uinceth Why God condemneth all sinnes vnder the names of those which are greatest in that kinde. and condemneth the Israelits of all their transgres­sions vnder the names of the greatest sins of that kinde: as cruelty and oppression vnder the name of murther: all man­ner of deceipt vnder the name of theft: all kinds of vnclean­nesse vnder the name of whoring and adulterie. And this he doth: Reason. The First First, to giue vs to vnderstand, that howsoeuer wee make small accompt of these sinnes, yet in his sight vnjust anger is no better then murther; deceipt though neuer so cunningly cloaked no better then theft; and vnlawfull lusts are reputed in his estimate, adulterie, as our Sauiour also ex­poundeth the law. Mat. 5. Mat. 5.

Reason. The Second Secondly, that hereby hee might moue vs to a hatred and detestation euen of all sinne whatsoeuer, and to make con­science of committing the least transgression. Naturally wee minse sinne and extenuate it with vaine excuses; this is but a small sinne, and I would no body did worse, I am con­tent to leaue all grosse sinnes, and therefore in this small trifle I hope the Lord will be mercifull vnto mee, wee can­not here be Saints and to bee too scrupulous, is to bee more precisethen wise. But vnto such as thus extenuate their sins the Lord aggrauats them, plainely affirming that their co­uetousnesse is theft; their rash anger, murther; their inward lusts and vnchast speaches adulterie in his sight.

Reason. The third Thirdly, as the Lord by this meanes restraineth vs from committing the smallest sinnes, so if wee haue fallen into them, hee doth hereby humble vs, and bring vs to serious repentance, when as wee consider, that those sinnes which wee haue innumerable times committed, making no rec­koning of them, are reputed haynous in the Lords sight, who is to bee our iudge; so that hereby wee may be moued to lay our hands vpon our mouthes, to desire with the Pro­phet that the Lord would not enter into judgement with vs, to disclaime our owne righteousnesse, and to hunger after the righteousnes of Christ; to cease boasting with the Pha­risee, I am no extorcioner, murtherer, adulterer, &c. and to change the Pharisees brag, into the poore Publicans humble [Page 93] praier. God be mercifull vnto mee a sinner.

Fourthly, whereas he saith they breake out like vnruly beasts Sinne if it bee not quicklie suppressed growes violent who would be held in by no sence, & like swelling streames, which breake downe their banks, and ouer-flow the whole country; here againe wee may obserue the nature of sinne, which if it be not quickly suppressed wil grow so violent & contagious, that nothing will restraine nor containe it with in any bounds. The violence thereof if once it hath taken full possession of vs is such, that neither Gods loue, mercie and manifold benefits, nor yet his law, fearefull curse, feirce wrath nor terrible judgements will restraine vs from run­ing head-long into it; yea rather sinne will take occasion by the commaundement to worke in vs all manner of concu­pisence; as appeareth, Rom. 7. 8. And such is the contagi­ous infection thereof, that it will not be contained in the Rom. 7. 8. persons who are alreadie poysoned there-with, (but like a riuer which hath swelled ouer his bankes) ouerfloweth a whole countrey. And as the canker, or gangreene, hauing taken one member of the bodie, if it be not presently cured, or cut off doth corrupt the next, vntill it haue rotted the whole body: so if sinne hauing tainted some few members of a body politicke, bee not by wholesome lawes and exe­cution of justice killed and suppressed, it will like the gan­greene spread ouer and corrupt the whole bodie of the common wealth.

The vse hereof is, First that if sinne haue made an en­trance The vses. into vs, wee labour to cast it out, before it haue taken full possession, and that wee crush in peeces this Babilonish broode, before they grow too strong for vs.

Secondly it serueth for the confutation of the foolish con­ceit The follie of those who de­fer repentance. and practise of worldly men, who nourish their cor­ruptions, and deferre their repentance from yeare to yeare, thinking that howsoeuer it is now some-what difficult to maister their sinnes, yet hereafter they may do it at pleasure: but let such know, that the longer their sinnes grow vpon them, the more hardly will they be subdued, & if now they seeme too strong for them, let them assure themselues, that in [Page 94] further processe of time they will grow altogether vnresista­ble; neyther will any fence restraine them from running and rushing into the pleasant pastures of sinne and wickednesse.

Thirdly, seeing sinne is of such a contagious, spreading, and ouerflowing nature; this must make vs carefull to auoid the company of wicked men, least vve be tainted with their corruptions; and if it haue like a generall Deluge ouerflow­ed the whole country where vvee dwell, then as Noah was preserued from drowning, by keeping himselfe within the Arke, so if vvee would not bee drenched and drowned in this Sea of corruption, which ouer-spreadeth the whole earth, vvee must keepe our selues in the Arke of Gods Church, and frequent the company of Gods faithfull peo­ple, for if we haunt the fellowship of the wicked, we shall be surely caryed away in the streame both of their sin and also of their punishments.

Fourthly, more particularly it teacheth Magistrates and Superiors must suppresse sinne before it bee growne too strong and vio­lent. Maisters of Families, to suppresse sinne in those committed to their charge, before it be growne ouer strong and violent, least it make head against all lawes and good orders, cha­lenge freedome and impunitie, in respect of the multitude of those that offend, and so grow to such audacious impuden­cie, that it dareth to vaunt it selfe against goodnesse, and to disdaine and scorne all vertue and godlinesse. Let them ther­fore follow the example of Abraham, and when they see an Ismaelite scoffing at the children of promise, let them, if there be no other meanes to reforme him, cast him out of the familie: If there be an Abimilech, let him bee suppres­sed, or remoued, least hee destroy the whole linage of the godly, and disturbe the Church & common wealth. Iudg. 9. Iudg. 9. If Eli know the wickednesse of Hophni and Phinehas, and 1 Sam. 2. & 3. will not correct them, it will bring the heauie Iudgements of God vpon the whole posteritie: If Dauid cocker Absa­lon, 2 Sam. 15. and 16. and will not keepe him vnder, in the end he will conspire against him, and draw the whole people into his rebellion. Let therefore all Magistrates and housholders propound Dauids practise for their patterne. Psal. 101. that is, let Psal. 101. [Page 95] them resolue not onely to suppresse the vvicked in the fami­lie and common wealth, but let them doe it betimes, as hee protesteth vers. 8. least as Dauid speaketh of the sonnes of Zeruiah, they grow in the end too strong for them.

The last thing to bee obserued is, that hee calleth their Sinne bringeth vpon vs, the greatest guilt & punishment. hainous sinnes by the name of bloud; to note both vnto them and vs, that sin maketh vs subiect to the greatest guilt and punishment, euen to the shedding of bloud, yea, our dea­rest life bloud. So the Lord threatned our first parents. Gen. 2. 17. In the day that yee eate thereof, yee shall dye the death. Gen. 2. 17. And Ezech. 18. he reckoneth vp diuers sinnes, and conclu­deth Exech. 18. 13. that he who committeth any of them, shal dye the death, and that his bloud shall be vpon him. Verse. 13. And this was signified by the sacrifices of the Law, in which for the expi­ation of sinne, was required the shedding of bloud: for the the Apostle saith, Heb. 9. 22. almost all things are by the Heb. 9. 22. law, purged with bloud, and without shedding of bloud there is no remission. In the offring whereof the law prouided, that Leu. 1. 4. and 3. 8. the offender should lay his hands vpon the head of the beast which vvas slaine, thereby testifying that by his sinne, hee had justly deserued that death which the poore beast suffe­red. Not that the bloud of Buls and Goates could take away the guilt and punishment of sinne, but onely the precious bloud of Christ, which was therby signified and prefigured. Heb. 9. 12. Heb. 9. 12.

The vse of this serueth, first, to make vs most carefull in That we must carefully auoid sinne. abstayning from all manner of knowne sinnes; seeing they make vs subject to the greatest guilt and punishment, and bring our dearest bloud vpon our owne heads. There is no malefactour so desperate, that would commit a capitall crime if he were assured that he could not escape the hands of his just Iudge: but all our sinnes are capitall, and deserue death both of body and soule; neyther can wee flye the presence of the just Iudge of heauen and earth, and therefore no plea­sures, riches nor preferments should perswade vs to commit sinne, whereby vve make our selues liable to such heauie pu­nishments.

Secondly, if wee haue sinned, this consideration should If we haue sin­ned we must carefully seeke reconciliation with God. moue vs most earnestly to labour that Gods wrath may be appeased, his justice satisfied, and that we may be freed from the heauie burthen of sinne, which maketh vs subiect to death and condemnation. And considering that the guilt and punishment can not otherwise bee done away, but by bloud, euen by the precious bloud of Iesus Christ, which a­lone purgeth away all sinne. 1 Iohn 1. 7. Therefore when 1 Iohn. 1. 7. our consciences are guilty of sinne, let vs labour aboue all things in the world to apply vnto our selues the vertue of Christs bloud, death and merits, and hunger and thirst after his righteousnesse, that thereby being justified, we may stand righteous in his sight.

Lastly, it serueth to confute the conceipt of the secure Their conceipt confuted, who make light ac­count of sinne. men of the world, who make but a May-game of sinne, and imagine that they can appease Gods wrath for all their hai­nous wickednesse, by a broken sigh, or by saying, Lord haue mercy vpon vs, for we are all sinners; or by making some counterfaite shew of repentance in their sicknesse, or when they lye vpon their death beds: as also it refuteth the doctrine of the Papists, who so lightly esteeme of sinne, that they teach it may be done away, by auricular Confession, Pen­nance, humaine Satisfactions, Pilgrimages, saying ouer of so many Pater-nosters, Aue-Maryes, and Creedes, by a Bi­shops blessing, and Popish Pardons: but vve are to know that howsoeuer they esteeme of it, yet it is so odious in Gods sight, that no satisfaction can be made for it, but by the alone sufficient sacrifice of Christs bloud, in which if we haue not part, our bloud will be vpon our owne heads, and the guilt and punishment of our sinnes will euer remaine vpon vs.

And so much for the doctrines and vses which are to be Application. obserued out of these words: Now in the next place we are to apply them to our owne times, and to examine whether we That vnlaw­full swearing exceedingly aboundeth. bee not guiltie of those sinnes of which the Israelites are her conuicted and condemned. The first sinne is swearing, in which respect if we take a generall suruey of our state, we shall finde that we may well take vp Ieremies complaint, that [Page 97] because of oathes this land mourneth. Ier. 23. 10. For the Ier. 23. 10. name of God was neuer so prophaned and blasphemed a­mongst the people of Israell, as in this sinfull nation, neither can wee finde that they euer so lightly, vainely, and impi­ously abused the dreadfull and glorious name of their Ie­houah, as it is abused amongst vs: nay contrarywise we find that it was vsuall with them to rent their garments, when they hard Gods name blasphemed, which if we should do in our dayes, we should neuer go in whole apparel, & the whole wealth of the land were scarce sufficient to furnish the peo­ple with clothes: yea such a superstitious respect they had of the name of God, that numbring by letters they durst not vse the letters [...] because one of Gods names was thereby expressed, but in stead of them vsed [...] lest the name of god should be prophaned by common vse; whereas amongst vs the fearefull name of God is vsed, without all respect in jests and May-games, common swearing, and impious cursing. But the more full handling of this point I will reserue for a larger discourse of this argument.

And so much concerning the sinne of swearing; the o­ther sinne, signified by the same word is cursing, and direfull That wicked cursing is rife in these times. imprecations. The which sinne also, doth exceedingly raigne in this our land, and pulleth downe gods heauie judgements vpon vs: for are men sporting themselues in their plea­sures & recreations, if any thing crosse them in their delights what Poxes, Plagues and mischeifes, will their accursed cursing mouthes thunder out? are they about their worldly affaires & businesse, if they doe not sort according to their desire what direful curses wil they vtter? if they be by any ac­cident incensed with anger, they haue no readyer way to ease themselues, then by belching out of their poysonous stomacks, curses and blasphemies; neyther is there any thing priuiledged from this their impious furie: for not onely their enemies who haue injured or abused them, are thought fit subiects vpon whom they may lay their heauy curses, but also their friends who are neere and deare vnto them, yea what soeuer commeth next to hand; sometimes they thus reward [Page 98] their poore seruants for their painefull seruice; sometimes their seelie cattell are thus requited, for all the vse and bene­fits which they haue by them; yea sometimes the children of their owne bowels haue these hellish blessings bestowed vpon them, and that vpon small and trifling occasions; nay such is their senslesnesse in this sinne that they are ready to curse the senstesse creatures, and that oftentimes when there is no fault in them, which are onely their bare instruments, but in themselues who for want of heede, wit, or prouidence, could vse them no better: but let such cursers know, that the The punish­ment of curs­ing. curses which they haue still in their mouthes, shall fall vpon their owne heads; and that they are but like stones or balls cast against a hard wall, which hurt it not but rebound vp­on the throwers. Let them remember the saying of the Psal­mist. Psal. 109. 17. As hee loued cursing, so shall it come vn­to Psal. 109. 17. 18. him, and as hee loued not blessing so shall it bee farre from him. 18. As hee clothed himselfe with cursing like a rayment, so shall it come into his bowels like water, and like oyle into his bones.

And well were it, if hee that curseth did beare the punish­ment of his owne sinne himselfe alone; but it is otherwise: Cursing mak­eth the com­mon wealth liable to Gods iudgements. for where cursing aboundeth, it causeth the Lord to pro­claime a controuersie with the whole land, and to inflict vpon it his heauie judgements. The which as it should for­cibly restraine men from this horrible sinne, because there­by they make not onely themselues, but also their deare country liable to grieuous punishments; so also it should moue Christian magistrates to bee carefull in the suppres­sing of this vice, seeing where it aboundeth, there the whole country lyeth open to Gods fearefull plagues.

The third sinne whereof the Israelits are accused, is Lying, in which respect if we take a view of our land, wee That the sinne of lying is ex­ceeding com­mon in these times. shall finde that neither they, nor the Cretians themselues exceeded our people in this vice. For looke amongst all sorts and conditions of men, and it will plainely appeare, that al sorts of lyes abound: vaine lyes, which haue no other end but to keepe their tongues in vre: merry lyes, for to [Page 99] that passe are men come, that they will lie for recreation, & sport themselues in their wickednes: officious lyes for gaine and aduantage, though it be joyned with the losse of their soules: yea, and pernitious lyes, tending to the hurt, reproach and slaunder of their neighbours. If we take a view of state pollicie, vvee shall finde that their mixta prudentia, which is so much admired and highly esteemed, is nothing else but a mixture of worldly wisedome with aduantageable lying and deepe dissimulation. Looke amongst our Lawyers, who take vpon them to maintaine truth and justice: and you shall see a common practise of lying in their false pleas and allega­tions, joyned with an impudent facing out, and discounte­nancing of Truth, tending to the ouerthrow of justice, inno­cency and the aduancement of wrong and oppression: the which sinne is more daungerous to the state, because these ly­ars are licensed and countenanced in their sinne, and suffe­red to say what they will or can for their Clyent, though it be neuer so false, without check or controulement. Examine the state of the Citie, and you shall finde, that among buyers and sellers there is scarce any bargaine made without the help of many Lyes; the which they finde so beneficiall for the increase of their wealth, that they would not sell their gaines which they get by Lying, for that which they get by their honest labours: yea, so highly is this sin in fauour with them, that they reade a Lecture of lying to their seruants, which who so best learneth, he is esteemed the finest chap­man, and fittest to be imployed in his maisters most waigh­ty businesses. On the contrary side, he that is not expert in this Lying skill, eyther being naturally inclyned to honest dealing, or else because he maketh conscience of his wayes, such an one though neuer so faithfull and painfull in his cal­ling, is in no fauour with his maister, but esteemed a heauy headed and dull witted fellow, altogether vnfit for any im­ployment. Yea so little account or conscience is made of this sinne, that vpon euery tryfling occasion it is thought fit to be vsed: for let a mangoe to another but to speake with him, at his house, and he shall find all seruants generally instructed [Page 100] to returne a Lye, that they know not whether their maister be within, but they will goe see; and if the maister liketh not the party or his businesse, then at the returne of the messen­ger the Lye is doubled. Doe these men thinke we beleeue the Scriptures, that a Lye is abhominable in Gods sight, that Prou. 12. 22. and 6. 17. Apoc. 22. 15. and 21. 8. he abhorreth it, that the Lyar shall be excluded out of Gods kingdome, and cast into the Lake which burneth with fire and brimstone? without doubt eyther they are so invred to Lying, that they measuring God by themselues, doe not be­leeue his truth, or else they neuer meditate or thinke vpon it; for there is none so gamesome that would leape into hell fire for sport; there is none so couetous that would wittingly and willingly sell his soule for euery small trifle, which is of more value then the whole world; there is scarce any so giuen ouer to desperate wickednesse, that would haue his seruant by a Lye to hazard his saluation, which daunger might bee preuented by vndergoing little or no inconuenience.

The fourth sinne laid to the Israelites charge is Killing; That the land is defiled with blood. the which we must needs acknowledge doth exceedingly a­bound in this land, in all the kinds & degrees thereof: for first, if we examine our state concerning murther in the highest nature, we must needes acknowledge that our country is ex­ceedingly defiled with bloud: for how many outragious and more then barbarous Murthers haue beene committed in euery corner of this Land, within the compasse of a few yeares? how many openly haue beene slaughtered by de­sperate Ruffians in frayes and quarrels? how many murthe­red by Theeues and Robbers? how many traiterously poy­soned, and priuily made away by treacherous enimies? the which bloudy sinnes being committed by some priuate men, would not lye so heauy vpon the whole state if they had ben seuerely punished by the Magistrates, and bloud had beene punished with bloud. But alas, it hath ben far otherwise; for diuers horrible murthers haue had their pardons by the medi­ation of their great friends, contrary to the expresse cōman­dement of almighty God. Gen. 6. 9. Exo. 21. 12. Num. 35. 30. Gen. 9. 6. Exod. 21. 12. Num 35. 30. 31 31. Wherby it is come to passe, that the whole land is defiled [Page 101] with bloud, for as it is, Vers. 33. Bloud defileth the Land, and the Land cannot be cleansed of the bloud that is shed therein, but by the bloud of him that shed it.

But if wee speake of the other inferiour kindes of Mur­ther, wee shall finde, that not onely some few persons, but euen the whole body of the people is guilty of this sinne; for to speake first of the murther of the hart, how doth it abound Of the mur­ther of the Heart. amongst vs in the seuerall kinds thereof? for how common is vnjust anger without a cause? inueterate malice, whereby one beareth to another such hatred, that they will not so much as speak to them for long time together; yea and rather then they will forgiue injuries, depriue themselues of the Sacra­ment, the seale of their saluation? spightfull enuie, whereby one is vexed at the prosperitie of another, & no lesse grieued at the sight of their neighbors good, then in the sense of their own euil. So how doth desire of taking priuate reuenge bear sway in mens harts, insomuch that men think it a disparage­ment to their courage, and a great disgrace to them, if they put vp an injurie? how doe men disdaine and dispise one an­other, if they come neere them in place, apparrell or account, whom they esteeme their inferiours? what rejoycing is there in other mens harmes, especially if they enuie their state or beare them any secret grudge? when was there in any age the like crueltie in the harts of men, whereby they are not onely restrained from doing good one to another in their greatest extremities, but moued also to hurt and oppresse one another when they haue opportunitie? when were men so eagerly disposed to entertaine discord and contention, vvhen but the least shew of an occasion is offred? by all which it appea­reth; how the murther of the heart aboundeth.

The like may be said of the murther of the Tongue; for Of the mur­ther of the Tongue. rayling, chiding and reuiling is to be heard in euery corner, for euery trifle one miscalling another by reprochfull names; and out of the malice of their hearts, men are ready to vtter for euery light cause, such poysoned words, as tend to their disgrace and ruine? how ready are the most to deride and scoffe one another with bitter frumps, thinking that they [Page 102] haue much commended their wits, when they haue taunted one another with byting jests? what back-biting, and slan­dering aboundeth in euery house, where the continuall sub­ject of mens talke, both at their table, and in their ordina­rie communication, is the faults and imperfections of their neighbours, yea, sometimes of their most familiar friends? by all which it is manifest that the most men are guilty of the murther of the tongue.

Neyther are the greatest part amongst vs to be excused Of the mur­ther of the Hands. of the murther of the Hands: for although for feare of the Law, the most be restrayned from actuall murther, yet how many haue offred violence against the person of their neigh­bour, by quarrelling and fighting, hurting and wounding of their bodyes, thinking this to bee a small or no sinne at all, if they doe not take away their liues?

So that if the Lord should contend with vs, and arraigne vs before his iudgement seate; vve must generally plead guil­ty, and put our selues wholy vpon the doome of Gods infinite mercy.

The fift sinne wherof the Israelites are indited and con­demned, is Stealing, of which the whole people of this land is guilty many vvayes. For first, if vve speake of the highest degree of this sinne, the naturall disposition of this people is That the peo­ple of this land are much ad­dicted to stea­ling. so inclinable hereunto, that it doth not vndeseruedly beare the brand and reproach of this vice amongst other nations. And in truth amongst our selues vve haue great experience hereof: for howsoeuer theft is punished seuerely in this land by death it selfe, yet the most of our able poore, if they bee of a base minde giue themselues to begging, and those who are of more spirit and courage, choose rather to rob and steale then to liue by their honest labours.

But howsoeuer many may plead not guilty in respect of Of the theft of the Heart. this highest degree of theft, by reason of their sufficiencie of maintenance, or feare of punishment; yet the other kindes of Theft, which are not punished by humaine lawes, abound amongst vs: as first, the Theft of the Heart, discontented­nesse with mens owne estates; and couetousnesse, whereby [Page 103] they desire by vnlawfull meanes to get vnto themselues the wealth of other men, doth as much abound in this nation, as amongst any people of the world. And hereby the seede of Gods word and all spirituall graces are exceedingly choaked, all holy duetyes of pietie and Christianitie neglected, the re­liefe of the poore and all works of mercy omitted, and the contrary vices vnmeasurably increased.

Come from the theft of the hart, to the theft which is in Of oppression. fact, both through violence and deceipt, and we shal find our selues entred into an Ocean without eyther bottome or end: for where amongst any ciuill people was euer seene the like tyrannicall oppression, whereby the rich and mighty eate vp the weake and needy as the greater fishes deuoure the lesse? when was there euer heard of the like exactions, impositi­ons, inhaunsement of rents to such vnreasonable rates, that poore men can not with the sweat of their browes earne their bread? such delaying, if not peruerting of justice for friend­ship and respect of persons? In what age of the world was there such corruption in courts and Offices, such inhaunsing of fees, such extortion and intollerable pilling, proling and bribing? When did euer the Lawyers so flourish by the com­mon spoyle, by deceipt and impostures, protractions of suites, defending injury and fashood, betraying the cause of the innocent, like theeues contending one with another in counterfaite strife, who shall haue the true mans purse.

Neyther is the state of the ministery to be acquitted of Theft of the Ministery to­wards the people. this crime of Theft; for how many is there in this land, which liue vpon the common spoyle of the Parish, performing no duety for it? how many vnprofitable Drones, who eate the honie and neuer 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 barke, betray the flocke into the jawes of the rauenous Wolfe: some through idlenesse, because they will not take paines, prizing their owne sweate at a higher rate, then the precious soules of all those which are committed to their charge: some through couetousnes, adding liuing vnto liuing, [Page 104] and so become negligent Non-residents, who feede them­selues but starue the people, &c.

And as the ministers offend by defrauding their flocks of Theft of the people towards the Ministers. that spirituall foode which should nourish them to euerlast­ing life; so also doe the people generally in the land, and es­pecially in this Citie, defraud their Ministers of that suffici­ent maintenance, which both by the Lawes of God and of the land are due vnto them: some by might & force, some by deceiptfull conueyances, crafty collusions, and other vnjust and fradulent courses; which although men in their carnall security can slightly passe it ouer, yet let them bee assured that if euer they come vnto any sense of sinne, it will lye heauy vpon their consciences, that they haue thus defrauded their ministers, and in them God himselfe. Mal. 3. 8. Mal. 3. 8.

And these with many other kindes of theft are commit­ted Of theft by vsury, buying and selling. vsually in this land in ordinary dealing out of contract, besides which, there are innumerable kindes of theft com­mitted in contracts; as that legall theft of Vsury, vnder cou­lour of lending, which now (especially in this citie) is growne into such a common trade, that if there were a Corporation made of those who chiefly liue by this profession, it would exceed in number the greatest Company in the City. The like theft is vsually committed in buying and selling; for what innumerable deceipts are vsed in our times by men of this profession? what false lights? what vnequall measures, and deceiptfull waights? what corrupt and bad wares? what de­ceipt in ouer-prizing them aboue their double value? what facing, lying, swearing, forswearing and ouer-reaching? in which respects these professions, may well keepe their old names of Crafts and Mysteryes, seeing almost euery shop is now become a Schoole of deceipt and falshood, in which there are so many hidden subtilties, so many vnknowne se­crecies, and subtle turnings and windings, that in their dea­lings there is not onely fraude, but euen a Mysterie of deceipt.

And thus haue I briefly poynted at some kindes of theft commonly practised in this land; the which if I should relate [Page 105] in al the particulars thereof, the very names of the diuers sorts of this sin, would be suffficient to fill a volume. But this which hath beene sayd is inough to prooue that by this sinne of Theft we haue justly deserued, that the Lord should con­tend with vs, and inflict vpon vs his fearefull judgements and most grieuous punishments.

The last sinne laid to the Israelits charge is Adulterie, with which filthynesse this land was neuer so much desiled That the land is exceedingly polluted with Adulterie. as in these times, so that, if wee could plead not guilty in re­spect of the former crimes, yet this sinne of vncleannesse were sufficient in it selfe alone, to cause this land in Gods just wrath, to vomit out her inhabitants, who haue thus wic­kedly Leu. 18. 25. 27 defiled it. For to say nothing of the inward vncleannes of the heart, of which the Lord alone and mens consci­ences are the witnesses and iudges; How many are there whose whoredomes are written in their for-heads, and who carrie their adulterie, betweene their brests? How many are there who commit the adulterie of the tongue, whilest they take their cheefe delight in ribauld and obsceane speaches, rotten and filthy communication? How many is there who commit the adultery of the eare, whilst with pleasing delight they attentiuely listen to baudie jests, and are neuer merrier then when they are in the companie of filthy ribaulds? how many commit the adulterie of the eyes, whilst they are so far from making with Iob a couenant with their eyes, that they Iob. 31. 1. wil not lasciuiously looke vpon a woman, that they purpose­ly open them that they may take full view of obsceane ob­jects, and frequent those places where they may most glut their adulterous eyes with wanton spectacles? How many openly professe their inward vncleannesse of heart, by their immodest attire, wanton & esseminate apparell, and by lay­ing open to the common view their naked breasts, as though it were a bill affixed to the doore post, to signifie to the passers by, that within that place dwelleth an vncleane hart, & that whosoeuer wil may there buy honestie & chastitie at an easie rate? Yea how many are there in this land, who giue themselues ouer to all manner of vncleannes and adulterie [Page 106] in the highest degree, spending both their strength and whole estates vpon filthie harlots, euen till they rot with loathsome diseases, and haue brought themselues to vtter beggerie? The which adulterous filthines the more raigneth, because the Magistrates doe (if not altogether wincke at it) yet so slightly punish it, as though they jumped with the Pa­pists in iudgement, that it is but a veniall sinne, which may be well tollerated; or as though the multitude of offenders did priuiledge the sinne, and take away all hope of reformation, the guilty which should be punished, exceeding the number of the innocent who should see them punished.

And thus haue I shewed, that the people & inhabitants of this land, are in most haynous manner guilty of all these sins, whereof the Israelits are here conuicted and condemned; the which we haue also fearefully aggrauated by the same & ma­ny other circumstances, for they are not seldome committed & in few places, but they are come to a common custome & vsuall fashion, in euery corner of the Realme, and especially in this Citie; there is no modestie or moderation in commit­ting of them, but men breake out, and like vnrulie beasts will bee contayned by no fence; for neither Gods infinite goodnesse, his meruailous mercie, nor his innumerable bene­fits, so bounteously bestowed vpon this country will restrain them from committing of these sinnes; no nor yet the curse of his law, the feareful denunciation of his heauy judgements, so often sounding in our eares, his fatherly admonitions and gentle chastizements, where-with we haue diuers times ben exercised. Yea so barbarously bould are men growne in their sinnes, that the more diligently the Lord vseth all good meanes to stop them in their wicked courses, the more their vnruly lusts swell, & violently breake downe the bankes of modestie, pietie, iustice, and the feare of God; and so with an vnresistable sloud of wickednes ouerflow the whole coun­try; the more carefully the Lord applyeth vnto them such soueraigne salues as might cure the wounds of sin, the more desperate they are in plucking them off againe, that they may rot in their corruptions; the more meanes is vsed to stay [Page 107] the infection of this contagious plague, the more it spreadeth it selfe ouer the whole country. And as these sinnes abound in innumerable numbers, so they are haynous and bloudy in respect of their qualitie, being committed in the highest de­gree of their seuerall kindes: so that Gods Ministers in our times, may justly complaine of the inhabitants of our land, that those sinnes of swearing, lying, killing, &c. are vsually committed amongst them, that like beasts, they violently breake out, and bloud toucheth bloud.

Whereof it necessarily followeth, that seeing we abound in these sinnes, and will not be reclaymed from them; seeing the Lord hath often allured vs by his innumerable benefits, by his sweet promises, by his fatherly admonitions; and often terrified vs by his seuere threatnings, & fearefull judgements of famine and dearth, sicknesse and pestilence, and yet there is no amendment and reformation; that we can expect no other but that the Lord will bring this land to vtter destructi­on and desolation; vnlesse we labour to preuent these heauie punishments by turning vnto him by speedy and vnfayned repentance. For the Lord taketh that course with vs, which we take with our children and seruants, first he contayneth vs in his feare and obedience, by his gracious benefits; then if wee notwithstanding liue in sinne hee admonisheth and threatneth vs, and if this will not reclaime vs, then he correct­eth and punisheth vs; but if these often inflicted are not a­uaileable, but that with full resolution wee will desperately runue on in our wicked courses, then he will reject and cast vs off, thrust vs out of his familie, withdraw from vs all signes of his fauour, and giue vs ouer to bee vtterly destroyed with those plagues which duely attend vpon such desperate sins.

AND so much concerning the first bill of inditement, whereby the people of Israell are accused & conuicted; now followeth the sentence of condemnation, whereby they are adjudged to suffer deserued punishments. Verse. 3. Therefore shall the land mourne, and euery one that dwelleth Verse 3 therein shalbe cut off, with the beasts of the field, and with the [Page 108] foules of the heauen, and also the fishes of the sea shalbe taken away. Where the Lord more plainely expresseth after what The exposition manner he would contend with the people, to wit, not by his word alone, but by his judgements also.

The punishment it selfe here threatned, is the vtter de­struction and desolation of the land, by warre and the vsuall companion thereof dearth and famine; the which is most liuely and emphatically expressed in diuers metaphoricall and hyperbolicall speeches, the which I will expound as they lye in order.

And first here is expressed the cause of their punishment, then the punishment it selfe; the cause of their punishment, in this word, Therefore, that is, because all manner of sinne both of omission and commission doth abound in the land, and the people is desperately resolued to rush into all man­ner of wickednesse, notwithstanding all those meanes which I haue vsed to reclaime them, and euen are now growne to a custome and habite of sinning; therefore I will forbeare them no longer, seeing they giue no hope of their reforma­tion, but will presently execute my fearefull judgements amongst them, till they be vtterly destroyed.

The punishment it selfe is first expressed, and then am­plified, it is expressed in two borrowed speaches; the first in these words, the land shall mourne: As though he should say, because the people will not mourne for their sinnes, euen the land it selfe shall mourne, and as it were sigh & groane vnder the heauy burthen of my punishments. So that hereby hee implyeth their stubberne rebellion, impenitencie, and hardnesse of hart, in that the brute and senseles earth would bee sooner affected and touched with the feeling of Gods judgements, then the more senselesse inhabitants; and also the greatnesse of the punishment, which should be so sharpe that it would giue sense to the senseles creatures.

The judgement it selfe is destruction and desolation, by warre & famine, whereby the inhabitants of the land should be destroyed and swept away, and all the goodly ornaments of the earth, as the pleasant Orchards & gardens, the fruitfull [Page 109] fields and vinyards, should bee vtterly wasted and spoyled: so that now the good mother earth should like Rachell spend her time in mourning for her children, because they were not, and like a desolate captiue spoyled of all her riches and percious ornaments lament her passed losse and present miserie. The meaning therefore of these words is this, that the earth shall become barraine and fruitlesse, and and shall be stripped and spoyled of all her inhabitants, and so become a vast and disolate wildernesse, neither inhabited by men, nor adorned with her beautifull fruits, as it were with her prinely coate of diuerse coullours: for as the earth which is inhabited by a flowrishing people, and decked and adorned with her plenteous fruits, is saide to reioyce laugh and sing, Psal. 96 12. Let the fielde bee ioyfull and all that is Psal. 96. 12. in it, let the trees of the wood then reioyce. Vnto which the Prophet Esay alludeth Chap. 35. 1. 2. The wast ground shall Esay. 35. 1. 2. bee glad and flourish as a Rose. It shall flourish abundantly and shall greatly reioyce. So it is said to mourne and weepe when it is dis-peopled, and laid wast & desolate, like a wildernesse. So Esay 33. 9. The earth mourneth and fainteth, Libanon is a­shamed and hewen downe, Sharon is like a wildernesse &c. Ier. Esay 33. 9. Ier. 4. 27. 28. 4. 27. 28. The whole land shall bee desolate, therefore shall the earth mourne. Ioel. 1. 10. The field is wasted, the land mourneth Ioel. 1. 10. for the corne is destroyed &c.

And thus the land mourned: first when as it was wasted by Tilgath-Pilneeser King of Assiria, who led away two Tribes and a halfe captiue as appeareth, 1. Chron. 5. 26. 1. Chro. 5. 26. but much more when as it was vtterly ouerthowne and de­stroyed by Salmaneser, of which wee may read, 2. Kings. 17 2. King. 17.

Secondly it is saide, that euerie one that dwelleth in the land shall bee cut off, the word is shall languish, or faint through weakenesse; whereby hee signifieth that howsoe­uer the people would not mourne for sinne, yet the Lord would make them mourne vnder his punishments, and that so greatly, that they should euen languish and faint in their sorrow and heauines, hauing no appearance of any comfort.

Now these judgements are further aggrauated and [Page 110] amplyfied, whereas it is said that the vnreasonable creatures, the inhabitants both of the ayre, earth, and water shall bee pertakers of the peoples miserie, and bee ouerwhelmed in their ruine: and this sheweth the greatnesse of their destru­ction. For as when the Lord would magnifie his blessing vpon mankinde, he saith, that he would keepe his Couenant not onely with Noah and his sonnes, but with all liuing crea­tures, Gen. 9. 9. 10. Foules, Cattle and Beasts, because these creatures were giuen vnto man for his profit and honest delight: so contra­riwise when hee would amplifie his irefull judgements, hee sayth, that he would not onely destroy the people, but also spoyle them of all benefits whereby they might receiue any profit and comfort. And as to amplifie the greatnesse of their punishment, and the grieuousnes of their sinne, he com­manded the Israelites to destroy not onely the people of Iericho, but also their houses, beasts and cattle, siluer, gold, and all that belonged to them; so here he threatneth that for the same causes he would take the same course with the Is­raelites themselues: that is, to shew his detestation of their horrible Treasons and Rebellions, hee would not onely destroy them, but also their Land, and all that belonged vnto them.

Yea, he saith his punishments should extend to the fishes of the sea, and this doth exceedingly amplifie the greatnesse of his wrath; for euen in the generall Deluge the fishes were exempted from punishment, as if they had beene a nation of another world, who hauing no societie with mankinde were not infected with the contagion of his sinne: but now he shewed that his wrath was more inflamed, in that hee threatneth to make the fishes pertakers of mans misery and punishments: not that indeede the Lord was purposed to catch the sillie fish in the nets of his judgements, but onely vsed these Rhetoricall and Hyperbolicall amplyfications, that hereby hee might more feelingly affect the secure and hard hearted israelites, both with the sence of their haynous sinnes, and grieuous punishments.

And this is the meaning of the words. The Doctrines The doctrines [Page 111] which arise out of them are diuers. First, whereas he saith, The sinnes of the inhabi­tants cause a land to mourn. Therefore, that is, because of their grieuous sinnes the Land shall mourne and become desolate: hence we obserue, that the chiefe cause which maketh a land sit mourning like a desolate widdow, or a distressed mother, robbed of her chil­dren, and spoyled of all her comforts, is the sin of the inha­bitants. Psa. 107. 34. This brought an vniuersall deluge ouer Psal. 107. 34. the whole world: this brought downe fire and brimstone vpon Sodome and Gomorrah: this caused the land of Ca­naan to spue out her inhabitants. Leu. 18. 25. The like judge­ment Leu. 18. 25. 26 whereof the Lord threatned to inflict vpon the Chil­dren of Israel, if they imitated them in their sinnes. Verse 28. Deut. 28. 21. 22. 63. The which threatnings were according­ly Deut. 28. 21. 22. and 63. accomplished in their captiuitie, and finall desolation.

The vse of this doctrine is, that thereby wee bee made The vses. carefull to auoyde sinne, seeing it bringeth the judgements of God not onely vpon our owne heads, but also vpon our country.

Secondly, it teacheth vs, to what cause wee are chiefly to impute all manner of punishments, as warre, dearth, the pestilence, namely to our sinnes, as the chiefe and principall cause, whatsoeuer be the inferiour causes, meanes or instru­ments.

Thirdly it confuteth their practise, who endeauour to vp­hold the flowrishing state of their Country, by Machiuili­an pollicies, falshood, treacherie, wrongs and injuries, offred to their neighbours; by tollerating the sinnes which should be seuerely punished, for feare of bringing daunger to the State, by exasperating a multitude or great faction, or by any other wicked and vnlawfull meanes whatsoeuer: for how approueable so euer these courses may seeme in hu­maine Exo. 1. 10. Num. 24. 14. and 25. 2. and 31. 16. 17. 2. Sam. 16. 21. 1. King. 12. 26. 27. pollicy, yet the truth is, they are so farre from pre­seruing a land, that they make it liable to Gods judgements, and bring downe vpon it his heauie 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 obseruation may be this, if a people hauing [Page 112] haynously sinned, doth not seriously repent and mourne vn­der They who will not grone vn­der the burthen of sinne shall mourne vnder the burthen of punishment. the burthen of their transgressions, they shall faint and languish vnder the burthen of Gods heauy Iudgements; for as it is the onely meanes to preserue vs free from punishment, not to fall into sinne, so it is the onely way of remouing pu­nishments inflicted for sin, to take away the cause thereof by vnfained repentance, 2 Chron. 7. 14. Ezech. 18. 21. and 2. Chro. 7. 14. Ezech. 18. 21. 33. 14. 16. 33. 14. 16.

The vse hereof serueth to teach vs what course is best to be taken for the remouing those judgements, which lye hea­uie Repentance the best means to remoue iudgements. vpon our land, or at least haue displayed their coulours, being ready to march against vs; namely the Pestilence, Invn­dations, Dearth and Famine. Surely we must not chiefly trust in humaine pollicies, and preuentions, or in the help of our bordering friends, for all this will be to little purpose, if we do not in the first place seeke reconciliation with God, by for­saking our sinnes, and turning vnto him by vnfained re­pentance.

The second vse serueth, for the comfort of those that God protects those that mourne. mourne in Sion, and daily bewaile both their owne sins, and the sinnes of their people: for such are to know, that the Lord will giue them a speciall priuiledge and protection, whereby they shall be protected from the common calami­ties which he inflicteth vpon their nation; or if as members Ier. 39. 16. 17. of this great body pollitick, by reason of their communion, they necessarily pertake in their miseries and afflictions, yet the Lord will so sanctifie these crosses vnto them, and will giue vnto them such a measure of strength, faith, patience, and comfort: that when vnrepentant sinners, who neuer sighed nor groned vnder the burthen of sin, doe now grone and languish vnder the waight of punishment; they contra­riwise, who vpon their vnfained repentance are assured of the forgiuenesse of their sinnes, shall not onely be patient, but also rejoyce in their tribulations, and their afflictions shall be vnto them, as a Serpent without a sting.

Lastly, this serueth to refute the practise of those, who when they are justly punished for their sinnes, in stead of [Page 113] remouing the cause by repentance, doe adde sinne vnto sinne, by vsing wicked & vnlawfull meanes for the remouing The follie of those who by sinne labour to remoue pun­ishment. of their punishments; as for example going vnto Witches, Wizards and Sorcerers, vsing falshoode and deceipt, iniu­rie and oppression, that so they may remoue the burthen which God hath laid vpon them, vnto the shoulder of their neighbour: But such are to know, that this is not the way to giue them ease, or to release them of their afflictions, nay rather they are to expect, that as they adde sinne vnto sinne, so God will adde punishment vnto punishment; vntill they which refuse to mourne for their sinnes, faint and sinke vn­der his heauie iudgements.

The third thing to be obserued is the senslesse hardnes The obdurate hardnesse of mans hart. of mans heart, and the secure impenitencie of our corrupt nature; whereby it commeth to passe, that neither Gods mercies nor judgements, will any whit affect vs, if the Lord giue vs ouer to our owne obdurate stubbernesse; for euen when the senslesse and brutish creatures, are in their kinde affected, both with Gods mercies and judgements, only man remayneth without sense and feeling. The heauens vaile their face & shed forth their teares; the earth groneth & shaketh; the waters roare & swell; the beasts, foules & fishes mourne and hang down their heads, shewing their inward griefe, by that diuers language which God hath giuen them, when as the Lord is angry and layeth his heauie hand vpon them; onely man the chiefe rebell of the world smileth when God frowneth, and though he be somewhat touched with sense of paine, yet hee sorroweth onely because hee is punished, and not because by his sinnes hee hath deserued punishment. And hence it is that the Lord sometimes turneth his speach from man, because he hath no eares to heare, nor hart to vn­derstand, nor sense to feele and apprehend his mercies or judgements, vnto the senselesse and brutish creatures; to note vnto vs that the senselesse creatures are more sensible then a senselesse man. So Esay 1. 2. 3. Ier. 22. 29. Esay 1. 2. 3. Ier. 22. 29.

So it is sayd in this place, that the land it selfe mourned, and that the beasts, birds and fishes bore their part in this [Page 114] sorrowfull song; but the Inhabitants of the Land are sayde onely to haue languished vnder the burthen of their mise­ries, and nothing is said of any sorrow or mourning vnder the heauie burthen of their sinne. The like example we haue Gen. 4. 13. Exod. 8. 8. 15 1 Kin. 13. 6. 33 Mat. 11. 16. 17 and 23. 37. in Cain. Gen. 4. 13. In Pharaoh. Exod. 8. 8. 15. In Saul, Ieroboam. 1 King. 13. 6. 33. And in the people of the Iewes. Mat. 11. 16. 17. and 23. 37. But I shall not need to looke farre for examples to illustrate this point, seeing our owne experience doth too manifestly proue it: for howsoeuer like Bul-rushes we haue hanged downe our heads, whilest the storme of Gods judgements, did make vs bend and stoope, yet vvee are presently ready to walk vnder the bur­then of our sinnes, with stiffe and stretched out necks, when we see that the storme of Gods fury is a little ouerblowne.

The vse of this doctrine serueth: first, to teach vs that seeing naturally wee are hard hearted, and so senselesly se­cure in our sins, that we earnestly labour for a broken hart and contrite spirit; and continually beg at the hands of God, that he will take away our stonie hearts, and giue vs hearts of flesh, which will grieue and mourne when hee sheweth any signes of his displeasure, and euen like the hart of Iosias melt at the hearing of the threatnings of his Law; grounding these our prayers vpon his owne gracious promises. Iere. Iere. 32. 39. Ezech. 11. 19. and 36. 26. 32. 39. Ezech. 11. 19. and 36. 26.

Secondly, it serueth for the reproofe of carnall world­lings, who securely goe on in their sinnes, foolishly imagi­ning that they may repent when they list, and so receiue their pardon from God: but such are to know that as it is a worke of greatest necessity, so also of greatest difficultie, for if the Lord leaue them to their owne hardnesse of hart, as he justly may, seeing they haue abused his grace to wan­tonnesse, and his mercy and long suffering to impenitencie; well may they languish vnder punishment, yet they shall bee further off from true repentance and vnfayned mour­ning for their sinnes, then the senselesse earth or brutish Creatures.

Thirdly, we are to obserue, that the sinne of man is not [Page 115] onely hurtfull and pernitious to himselfe, but euen to the Sin is perniti­ous to all the Creatures. whole earth, and all the Creatures therein contained. In the Creation the Lord blessed the earth and her Inhabitants, but sinne turned this blessing into a curse. Gen. 3. 17. Gods Gen. 3. 17. blessing made it fruitfull, but mans sinne made it barren, and in stead of Corne, Wine and Oyle, caused it to bring forth Thornes and Thistles, if it bee not, as it were watred with mans sweate. Verse. 18. 19. It brought a generall Deluge, Verse. 18. 19. wherein not onely man, but all the Creatures perished. It turned Sodome and Gomorrah, which was like the garden of Eden, into a salt Marsh, and desolate wildernes. It brought all those plagues of Aegipt not onely vpon man, but vpon the beasts likewise. In a word, it is the cause of all the mi­series which all the Creatures suffer, vnder which they grone and trauaile in paine together with vs, as the Apostle speak­eth. Rom. 8. 22. Rom. 8. 22. from which with feruent desire they waite to be deliuered, when man is freed from his sinne, as appea­reth. Verse. 19. 20. 21. Ver. 19. 20. 21

Neyther is this vnjust with God; that the creatures should be punished for the sinne of man: seeing as man was not made for himselfe but for God; so they were not made for themselues but for the vse of man: and therefore as they were to joy in his rejoycing; so to beare their part of griefe in his mourning and miserie: like the seruants of Noble men, who are quelled in their Lords ruines, and though they are not guilty of their treasons committed against their soueraigne prince, yet they are ouerthrowne in their estates & pertakers in their punishments.

The vse of this doctrine is: first, to admonish vs, that when wee see the miseries of any of the poore Creatures, as the barrennesse of the earth, the toyle, sicknesse and manifold infirmities of the beasts, &c. we be thereby put in remem­brance of our sinnes, and be moued to bewayle them, as be­ing the cause not onely of our owne, but also of all the crea­tures miserie.

Secondly, it serueth to reproue those, who abuse the poore creatures with tyrannical crueltie, and are so far from pitying [Page 116] them, in those miseries which our sinnes haue inflicted vpon them, that they make seauen-fould greater the heauy burthen of their euils, through their barbarous vsage of them; like hard-harted and mercilesse Lords, who seeing their seruant adjudged to death for their treasons, in stead of pitying his punishment play themselues the executioner, in causing him to dye by exquisite torments, &c.

The last thing to bee obserued is, that when the Lord exerciseth his judgements vpon the creatures, when the That wee are not lightly to passe ouer gods judgements in­flicted vpon the creatures. Earth is smitten with barrennesse, spoyled of her fruits, and stripped of her goodly ornaments; when the waters aboue eyther drop not at all or in such abundance that in stead of watring her, they drowne and ouer flow her, and when the beasts and cattle perish eyther by murraigne or famishment, wee are not lightly to passe these things ouer; but to esteeme them as signes of Gods displeasure conceiued for our sinnes, and as so many summons whereby the Lord warneth vs to seeke reconciliation by true repentance, lest we be ouertaken by his more fearefull judgements. Leuit. 26. 14. 15. &c. Leu. 26. 14. 15 Deut. 28. 15. 16. Deut. 28. 15. 16. &c.

The vse hereof serueth for the reproofe of those who are nothing affected with gods judgements vpon the creatures, no further then themselues haue a sensible feeling of their euills, so that if in the time of dearth and famine they feele no want they are neuer thereby put in minde eyther of Gods anger or of their owne sinnes, nor touched with those mise­ries vnder which the brute creatures mourne, nor with any compassion or fellow-feeling of their neighbours wants.

ANd so much concerning the first bill of Inditement; whereby the Israelits are arraigned and conuicted: the second is contayned Verse 4. And the sentence of condem­nation Verse 4 is affixed, Verse 5. The Inditement it selfe is com­prised in these words. Yet let none rebuke nor reproue another for thy people are as they that rebuke the Priest. In which words The expositiō. he aggrauateth their former sinnes, by shewing that such was their desperate resolution of continuing in them, that [Page 117] they would heare of no admonition, or if they were admo­nished, would vnjustly rebuke those of whom they were just­ly rebuked.

The sinne whereof they are accused, is their impatiencie of rebuke, for howsoeuer they abounded in all manner of sin yet they could not indure, that eyther Gods Prophets or other his faithfull seruants should admonish or reprooue them for their wickednesse. And this was a manifest signe, that they were desperately resolued to continue in their sins, and were now past all hope of recouerie in this sicknesse of their soules, seeing they would not heare the Phisition, nor regard his counsaile, nor follow his directions, nor vse any meanes for their recouery; but cast the potions against the walls and pull of the plaisters applied for their curing, and throw them in the Physitions face. The like example wee haue 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 heare the word of the Lord, which say vnto the seers see not, and to the Prophets prophecie not vnto vs right things, but speake flattering things vnto vs, Prophecie errours &c. So Amos. 2. 12. & 7. 12. Mich. 2. 6. Ier. 44. 15. 16. Amos. 2. 12. & 7. 12. 13. 14, &. Mich. 2. 6. Ier. 44. 15. 16.

Yea but it is not said here, that the people forbid the Prophet to admonish and rebuke them, but the Lord him­selfe. I answere, the Lord in his word is so farre from forbid­ding these duties of admonition and reprehension, that hee necessarily requires them, vnlesse it be when as the sinner is so desperately resolued to continue in his wickednesse that he hateth admonition, and is ready to reuenge it (as though it were an injurie) vpon him who doth admonish him. Of such the Lord speaketh Ezech. 3. 26. I will make thy tongue Ezech. 3. 26. cleaue to the roofe of thy mouth, that thou shalt be dumbe, and shalt not be to them as a man that rebuketh, for they are a re­bellious house. And our Sauiour Christ Mat. 7. 6. Giue ye not Mat. 7. 6. that which is holie to dogs, &c. And such were this people of whom the Lord saith; Yet let none rebuke nor reprooue ano­ther. As though hee should haue said; although their sinnes are so many and haynous, that they deserue continuall [Page 118] reproofe and reprehension, yet let no man rebuke them, see­ing it is to no purpose, they being so desperately giuen ouer to all wickednesse, that they are become altogether impati­ent of any reproofe.

And this is plainely expressed in the words following. For thy people are as they that rebuke the Priest. that is, they are such as indeed doe rebuke the Priest, for so this word As, is sometimes taken absolutely. Hos. 5. 10. The princes of Iudah are as they that remoue the Land-mark. Ioh. 1. 14. And we saw the glory thereof, as the glory of the onely begotten sonne. Where he aggrauateth their sinne, shewing that they were not onely impatient of reproofe, but which was more, they contended with their teachers, and rebuked those by whom they were rebuked. So that they were not onely impa­tient to heare any reprehension, but also were growne so in­solent and impudent in their sinnes, that they durst defend them against their reprouers, and were ready to challenge them, that they more offended in censuring their faults, then themselues in committing them.

And this is signified by this phrase of rebuking the priest, where by Priest we are to vnderstand all whosoeuer haue a lawful calling from god, to deliuer 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 Gods people, as also of rebuking, accusing, and condemning the obstinate and re­bellious.

Now this did exceedingly aggrauate their sins, in that they durst thus insolently & presumptuously oppose themselues against Gods Priests, returning reproofe for reproofe, and inverting and peruerting Gods owne order and ordinance, who appointed the Priests in the Ministerie of the Word, to rebuke their sins, and that freely without checke and con­troulement for their just reprehensions. The which insolen­cie and presumption was to be punished by the law of God, euen with death it selfe, as appeareth. Deut. 17. 11. 12. And Deut. 17. 11. 12. Num▪ 1 [...]. this the Lord himselfe inflicted vpon Corah & his associates. [Page 119] Numb. 16. The reason is, because this contempt is not of­fered onely against the Minister, but against God himselfe, and his ordinance, as our Sauiour hath taught vs. Mat. 10. 14. Mat. 10. 14. 15. Luke. 10. 16. 15. Luke. 10. 16.

Examples of this sin we haue not onely in this place, but also in many others, where the people haue not only conten­ded with their teachers, but euen persecuted them, for their reprehensions. So Iere. 18. 18. Come let vs imagine some de­uise Ier. 18. 18. against Ieremie, &c. Let vs smite him with the tongue, and let vs not giue heede 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 obserue that That it is a signe of Gods wrath when he stoppeth the mouthes of his Ministers. it is a signe of Gods heauy displeasure and approaching ven­geance, and that his purpose is to giue ouer such vnto a re­probate sense, to runne on in their sinnes without hope of a­mendment to eternall perdition, when as hee stoppeth the mouthes of his faithfull seruants, and will not suffer them to reproue and reprehend them for their sinnes; so here when he was determined to punish the Israelites with Captiuitie, he restraineth his Prophets, from rebuking and reprehend­ing them, though they abounded in all sinne. And Ezech. Ezech. 3. 26. 3. 26. because the people were desperately giuen ouer to worke wickednesse, hee stoppeth the Prophets mouth and forbiddeth him to rebuke them. When the Scribes and Pha­risies shewed their malicious spite against Christ and his truth, our Sauiour would not instruct them but in Parables, and restraineth his Disciples from reprouing them for their malicious forwardnesse. Mat. 15. 14. Let them alone, they Mat. 15. 14. be the blinde leaders of the blinde, &c. The reason hereof is, first because hee would not haue his seruants loose their la­bour in admonishing and reprouing those who are so reso­lute in their wickednesse, that there is no hope of amende­ment. And secondly; because he is purposed to let them pe­rish in their sinnes, and therefore restraineth them of the meanes, whereby they might escape his judgements, or else so giueth them ouer to the hardnesse of their hearts, that [Page 120] they doe not profit by them, as we may see in the example of Pharaoh and Elies sonnes. 1 Sam. 2. 25. And Amaziah. 1 Sam. 2. 25. 2 Chron. 25. 16. 2 Chro. 25. 16.

The vse hereof serueth first to perswade all that are them­selues Christian re­bukes necessary religious, that they be ready to reproue and admonish all their brethren of their sinnes, if they see any hope of re­formation; for hereby they shall performe a worke most charitable in stopping them in their course of sinne, where­by they incurre Gods wrath, and runne headlong to their owne perdition, and this duetie is injoyned. Leu. 19. 17. Leu. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke him and not suffer him to sinne. Iam. 5. 19. 20. Iam. 5. 19. 20. Which who so performes shall be blessed. Pro. 14. 25. Ʋnto Pro. 24. 25. him that rebuketh the sinner, shall bee pleasure, and vpon them shall come the blessing of goodnesse.

Secondly, it teacheth all with patience to heare the word We must pati­ently heare the word of repre­hension. of admonion and reprehension, when they offend; and not onely patiently, but also thankfully; seeing it is a meanes to restraine from vs Gods wrath & heauie judgements. It is a potion, which howsoeuer it is bitter, yet it helpeth to purge away the grose humours of sinne, and preserueth from eter­nall death: It is a corrasiue indeed, but yet profitable, because it draweth out the core of our corruptions: It may bee dis­pleasant at first, when we are awaked out of the sweet sleep of carnall securitie, but wee shall haue little cause to be of­fended with him that hath rouzed vs vp seeing this sleepe endeth in death.

Thirdly, it sheweth the extreame folly of those who rage The folly of such, who rage against those who reproue them. against Gods Ministers, when they reproue and reprehend them for their sinnes, thinking themselues neuer worse, then when they are vnder the censure of the word, and neuer bet­ter at ease, then when they may sleepe securely in their sins without reproofe. Such are sicke of the spirituall Lethargie, they delight in this easie sleepe that bringeth death, and cannot indure to be rouzed vp, though it be the onely meanes to preserue life and recouer health. And howsoeuer they seem so wise in their owne conceits that they need no admonition, [Page 121] yet let them know that wisedome it selfe calleth them fooles Pro. 12. 1. Though they hould their owne 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 thinke them selues 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 haue harkened to their fathers admonition because God would slay them.

The second thing to bee obserued is, that it is a matter of That it is ex­treamly dange­rous to stop our eares against admonition. extreame danger to stop our eares against the admonitions and reprehensions of Gods ministers, seeing for the mani­fold contempt of his word the Lord will take it from vs, & suffer vs to runne on in our sinnes without stop into eternall perdition. When Gods seruants had often reproued the wic­ked Israelits for their sinnes, and they would not be reclay­med, at last he forbids them to rebuke them any more. After Ezechiell had often inueighed against the sinnes of his times, Ezech. 33. 32. and was no otherwise respected but as a musition to make them sport, at last God causeth his tongue to cleaue to the roofe of his mouth. Ezech. 3. 26. When the Prophets had and 3. 26. many times set before the people, the spirituall foode of their soules, and they loathed and scorned it, at last the Lord sendeth a famine. Amos. 8. 11. When the Iewes will not Amos. 8. 11. heare Stephen reprouing them, nor Paul calling them to re­pentance, the Gospell shalbe taken from them and giuen to the Gentils. Act 22. 21. When men are often reproued for Acts. 22. 21. their ignorance, injustice and filthinesse, and will not be re­formed, at last they shall heare that fearefull sentence, he that is ignorant let him be ignorant still, he that is vniust let him bee 1. Cor. 14. 38. vniust still, he that is filthie let him be filthie still. Apoc. 22. 11. Apoc. 22. 11.

The vse hereof is, that we doe with all reuerence and pa­tience heare the admonitions & reprehensions of Gods Mi­nisters, that we suffer our selues to be ruled by the scepter of the Word, and in the ministerie thereof lay our harts open to be battred, bruised and wounded with this hammer and sword of the spirit, that so wee may bee conuerted from our sinnes, and returne vnto the Lord when as hee calleth vs. [Page 122] Psal. 95. 7. 8. To day if yee will heare his voyce, harden not Psal. 95. 7. 8. your hearts. Let vs open the dore to our beloued when hee knocketh, least he depart from vs. Can. 5. 2. 6. Let vs seeke Can. 5. 2. 6. the Lord whilest he may be found, and call vpon him whilest hee Esay. 55. 6. is neere. Otherwise if we haue often beene instructed and ad­monished, and will not be reformed, but hate admonition; and those also that doe admonish vs, it will come at last to passe, that the Lord will cause his Ministers tongues to cleaue to the roofe of their mouthes, prohibite them to reproue the sinnes of the people, and so giue them ouer vnto a reprobate sense, that they may without any impediment runne on in their sinnes to their eternall perdition.

The third thing to be obserued is, that howsoeuer we are To whom the dutie of admo­nition is to be performed. injoyned in the Scriptures to admonish one another, yet this duety is not to be performed vnto all, neyther is this spirituall seede rashly to be cast in euery place, but onely in such grounds, where in some probabilitie of reason, we may expect fruit. For if we know that they haue often ben admo­nished of their sinnes, and are nothing bettered, but rather despise and scorne rebukes, wee are to let them alone, and leaue them to Gods judgements? for by reprouing such we purchase shame and hatred. Prou 9. 7. 8. If we see that not­withstanding Pro. 9. 7. 8. they haue had the meanes of their conuersion, they continue wallowing in the filthy sinck of sinne, we are not to cast these precious pearles before such swine, least they tread them vnder their beastly feete: If we see that they are desperate Ruffians, which will snarle against our reproofes, and in the pride and malice of their hearts, bee ready to flye in the face of those, who admonish them of their sinnes, we are not to giue those holy things to such Ban-dogs, as our Sauiour hath taught vs. Mat. 7. 6. For as Christ would not Math. 7. 6. haue his word prophanely scorned, so he would not haue his seruants indangered, nor his spirituall Physitions to hazard their liues, in seeking to cure such franticke Bedlems, whose diseases are desperate; but rather leaue them to be brought to the knowledge of themselues, by the three-stringed whip of Gods judgements.

But yet wee are not thus to take it as though onely those Who are to be reproued. were to be admonished and reproued, who shew some in­clinable disposition to amendement, and they to be let alone, who liue in their outragious sinnes, and giue at first sight no hope of reformation: for admonition and reproofe is a spe­ciall meanes, sanctified by God for their conuersion, the hammer to batter their stony hearts, and the best tamer of these Lyons, Beares, Leopards and Cockatrices, as appea­reth Esa. 11. 4. 6. 7. But onely those are exempted who ha­uing Esay. 11. 4. 6. had these meanes often applyed, doe contemne and despise them, and those who in respect of their frantick ma­liciousnes cannot be reproued without great daunger to the partie who performeth this duetie.

Lastly, we may obserue, that the Lord doth condemne That it is des­perate wicked­nesse to con­tend with those who just­ly reproue vs. it as a signe of desperate wickednesse in the people, when as being rebuked for their sinnes, by Gods Priests, Prophets, and Ministers, in stead of laying these admonitions to heart, that they may be reformed, they expostulate with them, cast in their teeth reproaches, and challenge them of the like faults or greater, then those which they lay to their charge. And thus dealt Dathan and his associates, with Moyses and Aaron. Num. 16. Ahab with Elias. 1 King. 18. 17. The Num. 16. 1 King. 18. 17. Iere. 18. 18. 19. Amos. 7. 10. Mat. 12. 24. Israelites with Ieremy. Ier. 18. 18. 19. Amaziah with Amos. Amos 7. 10. And the Scribes and Pharasies with our Sa­uiour Christ. Mat. 12. 24. The which sinne is so grieuous in Gods sight, that in the Law hee did commaund that it should be punished with death. Deut. 17. 11. 12. And in this Deu. 17. 11. 12 place, with a more fearefull judgement, by taking away from the people, the meanes of their conuersion and saluation, and suffering them securely to goe on in their sinnes to their perdition. The reason is, because it is an vtter subuersion of Gods ordinance, when the people being rebuked, doe re­tort reproofes vpon their teachers: as if the hand or foote should take vpon them to guide the eye; the childe rebuke the father; the patient direct the Physition; the Scholler check his Scholemaister; or the sheepe expostulate with the shepheard: besides howsoeuer in respect of their persons, [Page 124] they are of meane condition, and full of infirmities and im­perfections: yet in their office and ministerie, they are gods ambassadours, whose words cannot be despised, without con­tempt offered against the Lord himselfe, as our Sauiour hath taught vs. Luk. 10. 16. Luk. 10. 16.

The vse hereof serueth to moue all men with patience to suffer themselues to be directed by these spirituall guides; to be admonished by these spirituall fathers, without expostu­lations; to be cured of these spirituall Physitions without mur­muring or repining, &c. least by crossing Gods holy ordi­nance, they moue the Lord to take away from them these meanes of their conuersion and giue them vp to a reprobate sense.

Secondly, it serueth for the just reproofe of the people Those rebuked who reproue their teachers. of this land, and especially of this Citie, who are growne vn­to that height of pride and insolencie, that they will take vp­pon them to teach their teachers, and bring all that is spo­ken to the rule and censure of their shallow conceipt: as also those who when they heare their sinnes reproued out of gods word, in stead of amending their wicked wayes, are ready to expostulate with their teachers, to reproue them for their re­bukes, and to cast in their teeth, their faults & imperfections. As if the vngracious Scholer because he is corrected should lash his Schoolmaister with the same rod; or as if the frantick patient should pull off his plaister and cast it into the Physi­tions face.

ANd so much concerning the second bill of inditement: 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 threat­ned; fourthly 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 eyther blind or walk­ing in the darke, are ready to fall into the ditches and pits. [Page 125] Whereby is signified that because they loued darknesse bet­ter then light, and erring in their owne wicked wayes would not indure to be directed and guided by the light of Gods word, but hated their guides and dispised their admonitions, therefore they should fall into the pit of Gods fearefull iudgements, and perish therein both people and Prophets.

Now these iudgements into which the Prophet saith the people shall fall, are as I take it properly to bee vnderstood of those temporary punishments, into which soone after they did fall; namely, the sword, captiuitie and desolation; howso­euer it may well bee that vnder these as types may bee vn­derstood their fall into gods spirituall judgements, death and eternall condemnation; when as the light of the Gospell ap­pearing, and the sunne of righteousnesse clearely shyning, they would not receiue the promised Messias; but as though they had beene still in the darke or starke blind, they stum­bled at him as at a stone of offence, and so fell into the pit of eternall 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 wee see accomplished. Rom. 9. 32. 1. Cor. 1. 23.

Secondly, the cause why they fell into the pit of Gods judgements is implyed in this word Therefore, as it is fitly here translated: whereby is signified, that because they re­fused the light of Gods word and would not harken to his faithfull Prophets, nor suffer themselues to bee guided by them, but contemned their admonitions, yea and insolently rebuked their reprouers, chusing rather to harken vnto false Prophets who seduced them and flattered them in their sins; therefore running on in the wayes of darknesse like blinde people after blinde guided, they should both fall into the pit of Gods judgements, the deepe pit of temporary punish­ments, and the bottomlesse pit of eternall destruction.

Thirdly, the persons against whom these punishments are threatned, are first more distinctly specified, and after comprised in one generall summe. They are specified whereas he saith that both people and Prophets should thus fall. The people are expressed in this word Thou: where he [Page 126] maketh an Apostrophe and conuersion of his speach to the people, and hauing spoken of them in the former Verse, in the third person, hee now vseth the second for the greater emphasis, that hee might point them out who were mar­ked by God vnto punishment, and the singular number as though hee 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 Gods truth, and despised his faith­full seruants admonishing them, should be giuen vp of God to a reprobate sense, to follow the delusions of false Pro­phets, and to walke in their owne wicked wayes, vntill they fell into the pit of destruction.

It is further said, that their Prophets should fall with them; by which wee are not to vnderstand their true Pro­phets, who admonished them of their sinnes and so becom­ming guiltlesse of their transgressions saued their owne soules, and were not pertakers with them in their punish­ments; but their false and flattering Prophets, who soothed them in their sins, and sowed cushions vnder their elbowes that they might more securely goe on in their wickednesse. And here also he vseth the singular number indefinitely, for the greater emphasis, as though hee should say howsoeuer diuers may thinke that they shalbe exempted in the com­mon punishment by their wit, learning, pollicie, authoritie, or fauour 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 accessarie to their sins bee pertakers in their punishments.

Secondly hee saith, that hee will destroy their mother, whereby we are to vnderstand the whole Common-wealth Sinagogue, and Church of the Iewes; which the Lord threat­neth so to ouer-turne and ruinate, that there should not re­maine so much as an outward face of a kingdome, nor the glorious title of the Church, wherein they so much boasted: as though hee should say, my purpose is to destroy all and some; particular persons, and the whole state both of church and common-wealth, so as I will not leaue so much as your [Page 127] goodly shewes, and glorious titles, vnder which you shelter your selues from the storme of Gods judgements, and so securely liue in your sinnes without repentance. Where the Lord vseth the name of Mother, to comprehend the whole Synagogue of the Israelites, both to shew the grieuousnesse of the judgement, in that the Lord killed the damme toge­ther with her young, and also that hee might more sensibly affect their stonie and secure hearts with compassionate griefe; seeing by their sinnes they had not onely destroyed themselues, but also their mother, who in respect of this neere alliance ought aboue all things in the world to be most deere vnto them.

Now this fearefull judgement the Lord accordingly in­flicted vpon them, when as first he destroyed innumerable numbers of the Israelits, both by their ciuill dissentions, and forraine invasions; and afterwards when as the remnant which remained were carryed Captiue into Assiria, and the Assirians planted their Colonies in the Land of Israell, whereby all hope of restitution was vtterly 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 sodaine and speedy: and secondly, that they should be continuall, one following in the neck of another, as the day doth immediately follow the night. As though he should say, I will speedely destroy the people in their sinnes, and although I do not presently attach with my judgements the false Prophets, because the people must beare the first brunt of the war; yet hauing done with the one, I will immediately begin with the other, vntill I haue made an end of all, because all haue joyned 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 obserue that They who wil not be admo­nished shall be destroyed. those who cannot indure to be admonished of their faults, nor reproued for their sinnes by Gods true Prophets: but rather desire to bee soothed and flattered in their wicked [Page 128] wayes, by false and lying seducers, shall fall into the pit of Gods fearefull judgements. So it is said. Prou. 29. 1. A man Prou. 29. 1. that hardeneth his necke when he is rebuked, shall sodainely bee destroyed, and cannot be cured. Examples hereof we haue 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 Israell. Esay. 30. 10. 13. And in the limmes of Antichrist. 2 Thes. 2. 11. The rea­son hereof is manifest, for admonition and reprehension are the meanes to bring the sinner to repentance, & repentance is the principall meanes to preuent Gods judgements: those therefore who refuse the meanes of amendement, continue obstinately in their sinnes, and so remaine continually liable to deserued punishments. Gods Ministers are the spirituall Physitions, who cure those who are diseased with sinne, by ministring vnto them the wholesome preseruatiues of ad­monition, and the bitter potions of reprehension & rebuke: If therefore these medicines be applyed, there is hope of re­couerie; but if the patient contemne the Physitions counsell, and refuseth to take these wholesome medicines, but rather hearkeneth to some vnskilfull Empericke, who promiseth cure without any trouble to the patient; such a one is neere death and destruction, because he cannot be cured, as the wise man sheweth. Prou. 29. 1. Prou. 29. 1.

The vse hereof serueth, first, to moue all men willingly to hearken vnto admonitions, and patiently to beare re­proofes, seeing it is a notable meanes sanctified by God for our amendement, that so we may escape Gods heauy judge­ments. An example hereof wee haue in Dauid. Psal. 141. 4. 5. Who would not eate the delicates of the wicked but desireth Psal. 141. 4. 5. that the righteous should smite and reproue him, because their re­bukes were as a precious Balsamum, to cure his spirituall wounds of sinne.

Secondly, it serueth to perswade all Christians with chear­fulnesse to performe this duetie of admonition and repre­hension, seeing it preserueth their brother from death and destruction; for if we are bound when we see the beast of our enimie endaungered to relieue him, by keeping him from [Page 129] running into the ditch, or by helping him out being fallen; how much more are we bound in conscience to helpe the person not of our enimie, but of our neighbour, yea of our brother, and to preserue him by our Godly admonition from falling in the pit of vtter destruction? This duety God re­quireth. Leu. 19. 17. Thou shalt not hate thy brother in thine Leu. 19. 17. heart, but thou shalt plainely rebuke thy neighbour and not suf­fer him to sinne. And is commended as a singular work of charitie. Iam. 5. 19. 20. Which who so performeth, howso­euer Iam. 5. 19. 20. for a time he may be suspected as an enimie, or taken for a rigorous & troublesome friend, yet in the end he shall bee preferred before the most pleasing flatterers, as appea­reth. Prou. 28. 23. Hee that rebuketh a man shall finde more Pro. 28. 23. fauour at the length then he that flattereth with his Tongue.

Lastly, it serueth to shew the miserable condition of this The impatien­cie of men in these daies to heare reproofe. land and state, which abounding in sinne, is notwithstand­ing impatient of reproofe, and is so desperately setled in wic­kednesse, that it is now more daunger for a godly man to reproue sinne, then for offenders to commit it. Neyther are priuate men alone discouraged from performing of this du­tie, with the taunts and violence of the wicked ones, but euen Gods faithfull Ministers are so hampred if they freely and plainely 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 sinne, or in being the Lords heraulds to denounce his heauy judgements. Yea, so vnmeasurably are Gods ambassadours restrayned from deliuering the word of reproofe, that euen Stageplayers may more freely and safely scoffe at the vices of great of­fenders, then Gods Ministers may sincerely reprehend them out of Gods word. Seeing therefore wee are growne despe­rate in sinne, and impatient of reproofe, what remaineth but that with the Israelites we fall into the pit of Gods fearefull judgements?

The second thing to be obserued is, that not onely the The Prophets who seduce the people shall perish with them. people who liue in wickednesse, but also the Prophets who seduce them, or boulster them vp in their sinnes, shall fall [Page 130] into the pit of Gods judgements in the day of his visitation. So the Prophet Ieremie threatneth Pashur the sonne of Imner the Priest, that because hee had preached lies, he and Ier. 20. 6. and 23. 31. all that belonged to him should dye in captiuitie. Ier. 20. 6. So the Lord threatneth, that in his wrath hee will come against the Prophets, which haue sweete tongues seducing the people with pleasing Lyes. Chap. 23. 31. So when the false Prophets bore the people in hand that they should not serue the king of Babell▪ for this their sinne in seducing the people, and the sinne of the people in giuing credit rather to them then to the true Prophets, the Lord denounceth de­struction both against the Prophets and people, Chap. 27. Ier. 27. 15. and 14. 14. 15. 16. 15. See Chap. 14. 14. 15. 16. The Prophet Ezechiell like­wise threatneth the false Prophets, that because they pro­claymed peace, where the Lord denounced warre, & played the dawbers, in couering the faults and sinnes of the people with vntempered morter, that they and their worke should both perish. Ezech. 10. 14. And in generall the Lord deli­uered Ezech. 13. 10. 14. this denunciation by the same Prophet, that if the watchman seeing the sword comming, did not giue the peo­ple warning, nor admonish them of their wicked wayes, the wicked should dye in their sinnes, but their bloud should be required of the watchmans hands. The reason hereof is ma­nifest, Ezech. 33. 8. for if those whom he hath appointed to be his ambas­sadors vnto the people liuing in their rebellion, that they may tell them of their sinnes, and denounce his judgements, doe conspire with the people against God, sooth them in their sinnes, and become the heraulds to proclaime Gods mercies, not caring to displease God so they may please the people; the Lord in his justice can doe no lesse but punish the rebel­lions of the people, and the treacherous treason of such ambassadours.

The vse of this doctrine serueth first to stirre vp Gods Mi­nisters Sinceritie re­quired in the Ministers in Preaching. Col. 1. 10. with all care and conscience, to deliuer that ambassage which they haue receiued from God purely and sincerely; not as men pleasers but as the seruants of Iesus Christ. Least in seeking popular applause by not reprouing of sinne, they [Page 131] cause both themselues and the people to fall into the pit of Gods judgements in the day of his visitation. 1. Kin. 22. 14. 1. Kin. 22. 14.

Secondly, it teacheth the people, with all patience and re­uerence to receiue the word of admonition and rebuke, as Patience and reuerence re­quired in the people in hear­ing. being the meanes sanctifyed by God, to bring them to a sight of their sinnes and vnfayned repentance; that so both they and their ministers may escape Gods justly deserued wrath and vengeance. If one walking in a pleasant way should be admonished by a friend, that if hee went forward he were in danger to fall into an hidden pit, or into an am­bushment of enimies, though his walke were delightfull, who would not turne backe, and shew himselfe thankefull to him from whom he had receiued such a friendly admonition? but this is our case, we walke in the pleasant wayes of sinne, which lead vs into the pit of destruction? and cause vs to fall if wee goe forward in them, into the ambushment of our spirituall enimies, sathan, hell, and condemnation: who therefore be­ing admonished to desist in this daungerous, though plea­sing course, would not willingly turne backe, and render thanks vnto him, by whose admonition he was preserued from such imminent daunger.

Lastly this serueth for the iust terrour of all time-seruers, Terrour for time-seruers who sooth men in their sinnes. and men pleasers, who will not or dare not deliuer Gods ambassage, nor admonish or reproue great personages for their sinnes, for feare of incurring their displeasure, or loosing those rewards which they hope to receiue by soothing them in all their wicked wayes; in this respect worse then Balaam himselfe, who howsoeuer hee loued the reward of iniquitie, yet protested that he would not speake any other thing, then that which God put in his mouth, for to gaine thereby all the wealth of Balaac; whereas they for a farre lesse matter, speake the cleane contrarie; commending where God con­demneth; blessing where he curseth, and cursing where he blesseth; proclayming peace, where he denounceth warre; and giuing a Quietus est, and generall acquittance, to those whom the Lord for their great & grieuous debts is ready to arrest and attach: such although for a time they get the [Page 132] fauour of great personages, and flowrish 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 traitours to his Majestie, in deliuering a quite contrary ambassage to that which they receyued from him; Traytours vnto their Prince and Country, in that they haue not admonished them of imminent daungers, but soo­thing them in the pleasing wayes of sinne, haue encouraged them to goe forward in them, till they fall into the pit of pu­nishment; and traytours to their owne soules, in that as they accompany them in their sinnes, so also they shall accompa­ny them in their punishments.

Thirdly, we are to obserue, that God will inflict punish­ments God seuerely punisheth those who contemne ad­monition. speedely, continually, and one in the neck of another, vpon that people who despise admonitions, and are impa­tient to heare rebukes: for when his soueraigne salues of in­struction will not heale them, nor his sharpe corasiues of rebuke keepe them from putrifaction and rottennesse, what remaineth, but that with the sword of vengeance hee should cut them off? And thus the Lord punisheth contemners of his word; by suffering them to fall into errours and heresies; and by giuing them vp to strong delusions, and to beleeue 2. Thes. 2. 11. lyes; by giuing them ouer to a reprobate sense, to runne on in their wicked wayes, without check or stop; and lastly, by bringing vpon them calamitie vpon calamitie, and punish­ment vpon punishment, till they bee vtterly destroyed and cut off. An example whereof wee haue in the Churches of Israell and Iuda, in Ieroboam, in Ahab, and many others.

The vse is, that if we would escape these manifold and A perticular Church may cease to be a true Church. continuall calamities, we submit our selues to be ruled by the scepter of the word, and bee as well contented to heare our selues admonished of our faults, and reproued for out sinnes, as to heare of comfort when we doe well, and of the graci­ous promises of the Gospll, when we haue turned from our sinnes by vnfayned repentance.

Lastly, we may obserue, that howsoeuer the Catholike and invisible Church of Christ, cannot faile and cease to be [Page 133] his Church, yet a particular and visible Church may; as we see in the example of the Church of Israell in this place. For when Idolatry, Will-worship, and humaine traditions thrust out Gods pure and sincere worship, when the mini­stery of the word ceaseth, and in stead thereof lyes are pub­lished and imbraced; when the Sacraments are neglected, or wholy corrupted and depraued, such assemblies whether particular or nationall, cease to be the Church of Christ, and begin to be the Synagogue of Sathan.

This heauy judgement Christ also threatneth against the Church of the Iewes. Mat. 21. 43. The kingdome of God Mat. 21. 43. shall be taken from you, &c. And against the Church of Ephe­sus. Apoc. 2. 5. I will come against thee shortly, and will remoue 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 fearefull execution of all which threatnings, we see at this day, for all those famous Churches mentioned in the Scriptures, are vtterly perished, and become both in their soules and bodyes the Vassals of Gog and Magog, the Turke, Mahomet, and the seauen headed beast the Anti­christ of Rome.

The vse which we are to make hereof is, first, to admonish Wee must not rest in outward priuiledges. vs that we doe not flatter our selues in those glorious titles and goodly priuiledges, which yet through Gods mercy we injoy, in that we are the Church of God, and haue his word and Sacraments amongst vs. For if we securely rest in these titles and priuiledges, and thinke it sufficient that we haue the kingdome of God amongst vs, but bring forth no fruits of it, nor liue like his subjects, but the vassals of Sathan; this kingdome shall likewise be taken from vs, and giuen to a na­tion which will bring forth the fruits thereof. If we continue in our sinnes, loose our first loue, and will not repent and amend, our Candlestick shall be remoued; if wee remaine stubbornely rebellious, and will not endure admonition and rebuke, the Lord will destroy our mother, as here he threat­neth the Israelites, and make vs like the Churches of the Iewes and Asia.

Secondly it serueth 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 roy­all ornaments of her ancesters, grace her with their titles & and priuiledges, and aduance her aboue others in the glo­rious chaire of antiquitie. But seeing she hath fallen from her first loue, and repenteth not, seeing she hath voluntarily ex­cluded her selfe out of Christs kingdome, and will not in­dure to be gouerned by the scepter of his word, but hath seruilely submitted her selfe to Antichrist, and is content to take his marke and beare his yoke: seeing she hath banished out of her Gods pure worship, the ministerie of his word, and hath wholy corrupted and depraued his Sacraments, and now worshippeth Idols, Saints, Angels, their breadden God of the Aulter; and if they worship the true God at all yet not according to his word, but after their owne wils in hu­maine inuentions and traditions; and seeing they are so des­perately resolued to continue in these their sinnes that they will here of no admonition, but rebuke their reprouers, yea persecute vnto the death all that labour to reclaime them, it is hereby manifest, that long agoe they are ceased to be the spouse of Christ, and are now become an infa­mous harlot, euen the whoore of Babilon, they are no more the Church of God but the Sinagogue of Sathan, and slaues of Antichrist. For if the Church of Israell who had Gods law, couenant, promises, and all royall prerogatiues, cea­sed to bee the Church, when as they did wholy degene­rate, and abandoned Gods pure worship, and if those famous Churches, mentioned in the new testament, planted by the Apostles themselues, making the like apostacy were subiect to the same punishment, then what can priuiledge the apo­state Church of Rome (which is wholy degenerate from her ancestours, both in puritie of doctrine and holynesse of man­ners and conuersation) from the like fearefull judgement; seeing she hath matched them, yea and exceeded them all in desperate and audatious wickednesse?

ANd so much concerning the second bill of inditement, 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 hee inditeth, accuseth, and condemneth the whole body of the Church and common wealth, both priests and people; and this he doth first joyntly, and after more particularly he setteth downe both the sinnes and punishments of the Priests and people. But I will speake 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 bee no Priest to mee: 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 sinne of omission, whereof he accuseth them verse 1. namely that there was no knowledge of God in the land; by shewing that not onely the people, but also the priests, who should instruct them, were vtterly destitute of this knowledge: and withall specifieth Gods reall controuersie, and particular punish­ments which he was purposed to inflict vpon them. In hand­ling whereof, we will first consider of their sinne, and then of their punishment. Their sinne and punishment are joyntly expressed in these words: My people are destroyed for want of knowledge. Their sinne was want of knowledge or ignorance of God and his true Religion: the which sinne did lye hea­uie both vpon the Priests and people: vpon the Priests, not onely in that they were culpable of the same ignorance, of which he speaketh afterwards, but also as they were causes of the peoples ignorance, and consequently accessary to their destruction. For whereas they were bound by Gods law and ordinance, to instruct the people in the knowlegde of God and his true religion, for which they had great honour and large maintenance allowed them; they seazing vpon the re­ward and wages, vtterly neglected the duty, either through their owne ignorance, because they could not, or through their idlenesse or maliciousnesse, whereby they would not [Page 136] informe them in the knowledge of Gods truth, but suffered them to run headlong to their destruction.

So likewise this sinne of Ignorance did lye heauy vpon the people, for howsoeuer the Priests vtterly neglected their duety in teaching and instructing them, yet the people were not hereby excused: First, because they willingly suffered themselues to bee hud-winckt by their Priests, and were contented to be nuzled in ignorance by these blinde guides, chusing rather to goe on securely in their sinnes without ad­monition or reproofe, then to be troubled by any meanes in their euil courses. Secondly, because though the Priests neg­lected their duetie, yet they had Gods Prophets sent vnto them, to informe them in the knowledge of gods truth, whom they despised and refused to heare as hath beene shewed. Thirdly, in that they had the word and Law of God writ­ten, deliuered vnto them, out of which through painfull read­ing and meditation they might haue attained vnto some knowledge. So that their case was vnlike the case of the Gen­tiles, who had onely the light of nature, and so remained in ignorance because they wanted the meanes of sauing know­ledge: whereas they had the law and oracles of God com­mitted vnto them, the which were faithfully expounded vn­to them by Gods 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 loued the darknesse of errour better then the light of Gods truth. And this is Emphatically im­plyed, whereas the Lord doth say (not the people but) my people: that is, this my people, with whom I haue made my Couenant, and vnto whom I haue giuen my Law, and sent my Prophets to instruct them in my truth, euen they are destroyed for want of knowledge.

The punishment inflicted both vpon Priests and peo­ple is destruction: whereby we are to vnderstand not onely that temporarie destruction of their body, state, and country by their enimies, but also their spirituall and euerlasting de­struction both of body and soule, for as it is eternall life to Iohn. 17. 3. [Page 137] know God, his sonne, and true Religion, so it bringeth eter­nall death to be ignorant of them.

And thus their sinne and punishment hath beene joynt­ly shewed: now more particularly he expresseth both the sinne and punishment of the Priests. The sins of the Priests are foure; vnto euery 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, &c. In which words he turneth his speach, and maketh an Apostrophe to the Priests, accusing them of a two-fold sinne, and denouncing against them a two-fold punishment. Their first sinne was that they had refused or contemned knowledge, the which as it was a great sinne in the people, so most grieuous in the Priests; seeing in regard of their pub­like Ignorance a great sinne in the Priests. calling and function they were bound by the Law of God, not onely to haue an extraordinary measure of know­ledge themselues, but also to instruct others. So Deut. 33. 8. Deut. 33. 8. 10. And of Leuie he said, let thy Thummim, and thy Ʋrim be with thy holy one, &c. And Verse. 10. They shalt teach Iaacob thy Iudgements and Israell thy Law, &c. So Mal. 2. 7. For the Mal. 2. 7. Priests lips should preserue knowledge, and they should seeke the Law at his mouth, for hee is the Messenger of the Lord of Hoasts.

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 onely a speculatiue knowledge in the braine, but a pra­cticall knowledge, whereby they communicated that they knew to the people, not alone in the vnderstanding, but in the lips, that is, in speach, publishing and preaching Gods truth, that the people may seeke it from their mouth: not an idle knowledge, whereby they know to know, and make no vse of it; but an operatiue knowledge whereby they teach & informe Gods people in his true religion.

The sin therefore which is here condemned in the priests is, that they vsurped the office of the Priesthood, and cha­lenged the honour, and seazed vpon the profits due vnto it, [Page 138] but neglected their duety; for thinking it sufficient, to weare the habite, and offer the Sacrifices, and administer the other Ceremonies, they refused the chiefe duety which God requi­red of them; that is, to teach the people, for they vtterly neg­lected and dispised the knowledge of God and his trueth themselues, or at least such a knowledge as their calling re­quired; for though they had some knowledge in the braine, yet they had none in the lips; though they had some in spe­culation, yet through idlenesse, or carelesnesse, or couetous­nesse, or ambition, they made no vse of it, for the instructi­on of the people, for they were destroyed for want of know­ledge.

And this was their sinne. The punishment which the Lord doth proportionate vnto it is, that because they had refused knowledge, he would refuse them, that they should be no Priests vnto him: where we are to obserue, that hee speaketh vnto them as vnto one man in the singular num­ber for the greater Emphasis; shewing that seeing they had joyned together as one man in their sinne, so they should bee joyned as one in the punishment, and not one of them escape.

The punishment it selfe is, that God would refuse them, and not suffer them to be his Priests. They could be content to beare the title, and haue the honour, and receiue the be­nefit of Gods Priests, and serue God with a messe of cere­monies and sacrifices, because these things required small la­bour, and brought great profit, so they might neglect the maine duety of all, namely, the informing themselues in the knowledge of God and his truth, and the teaching and in­structing of the people But the Lord telleth them, that by no meanes hee would suffer these to be seuered; and there­fore seeing they had refused the maine and essentiall duety of the Priesthood, he would refuse them for being any longer his Priests; if they would not take the paines, hee would re­straine them of the gaines; if they would not beare the bur­then, hee would pull from them the honour and reward. So that no knowledge, no Priests to him.

Where we are further to obserue a singular Emphasis in the words, for first the Verbe here vsed, which is translated, I will refuse thee, is in an vnvsuall forme, hauing [...] extrordi­narily added before the affixe: by which increase of the word, the Lord would intend the signification: namely, that hee would not after an vsuall manner refuse them, but with great contempt and reproach. Secondly, whereas he saith, I will re­fuse thee, and thou shalt be no Priest to mee; he implyeth, that howsoeuer they were allowed as Priests by men, namely, by the Prince, state & people, yet wanting knowledge he would disavow them; howsoeuer they suffered them to performe outward seruice in the Church, in the Ceremonies and Sa­crifices, yet they should not execute the office of the Priest­hood vnto him; neyther would he respect any thing they did, seeing they were ignorant and neglected the maine duety of teaching the people. Though therfore they were the princes Priests, yet they should be none of his; though they serued the peoples turne, and were fit Priests for their deuotions, yet he would make no account of their seruice, which was joy­ned with ignorance, and consequently not performed in spi­rit and truth.

The second sinne is, that they had forgotten the Law of their God; these words some vnderstand as spoken of the people; but howsoeuer these by consequence may be judged culpa­ble of this sinne (for if the Priests who should haue continu­ally put the people in minde of Gods Law and Couenant made with them, had themselues forgotten it, then much more the ignorant people) yet as I take it, first and princi­pally this sinne is condemned in the Priests, because both the wordes going before, and the wordes following are to be vnderstood of them. The sinne is forgetfulnesse of Gods Law, which is a fruite of their former sinne, namely, their neg­lect and contempt of it, for etiam senes quae curant memine­runt, those things are retained in minde euen of those who haue sliperie memories, which they regard and care for. Whereas therefore he saith, that they did not so much as remember Gods Law, hereby hee intimateth that their [Page 140] 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 aggrauats their sinne, in that euery people is principally to remember the lawes of their owne soueraigne, but God was their King, and they had bound themselues by couenant that they would heare, remember & obey his law, the which couenant they shamefully broke, for so farre were they from obeying Gods law that they would not so much as take any notice of it, or vouchsafe it a place in their me­morie.

The punishment threatned is proportionable to the sinne, namely that God likewise would forget their children; the which is spoken after the manner of men, that he might the better fit himselfe to their capacitie: for if wee speake 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 hee would signifie vnto them, that as they had so neglected his law, that they did not so much as remember it, so he would vtterly neglect them, and withdraw from them all signes of his loue and care, as if he had vtterly forgotten them and his couenant made with them. Now whereas he saith that hee would forget their chil­dren: the meaning is that he would destroy the Priesthood: for ordinarily the children succeeded the parents in the Priests office; but now he telleth them that he would not onely strip them of this honour, but their posteritie also, and so make the priesthood to cease: for whereas he threatneth the children, he much more includeth the parents; for if the heate of Gods wrath extended to the children, for their fa­thers sinnes; much more should it be inflamed against the fathers themselues.

Lastly, whereas hee speaking of the Priests sinne, saith that they had forgotten his Law; and of his owne pu­nishment, that hee would forget their children: hereby is implyed Gods mercifull justice and mans impietie, in that God doth not forget them, before they haue forgotten him; [Page 141] and therefore if God at any time neglect and forget his peo­ple, it is manifest that it is because they haue neglected and forgotten him first.

And thus haue I shewed the meaning of the words: the doctrines which arise out of them are diuers. The first thing That ignorāce is a great sinne in the people. to be obserued is, that if a people liue in ignorance of God and his religion, for want of teaching and instruction, the Lord condemneth it as a great sinne, both in the ministers and people In the ministers, in that they neglect their dutie, and eyther through their insufficiencie or idlenesse, suffer them to goe on in the wayes of darknesse to their perdition, whereby they become accessarie, yea principall causes of their destruction, of which I shall speake afterwards. And in the people, in that they are content to liue in their ignorance, and voluntarily submit themselues to be led by such blinde guids, as cannot informe them in the wayes of the Lord. For they should haue care of their owne soules, though others neglect it: they should count this one thing necessarie, to be instructed in the knowledge of gods truth, and preferre it before their worldly affaires; they should wanting this pre­cious pearle of gods word, rather sell all they haue to pur­chase it, then content themselues to be without it; they should themselues read, studie, and meditate in the scriptures, which are sufficient to make them wise to saluation, especially when the ordinarie meanes faile.

But this sin is much more haynous in the people, if they continue in ignorance when as the Lord giueth them liber­ally the meanes of knowledge; if they wilfully shut their eyes when the light of Gods word clearly shineth vnto them; if they continue blinde because they will not see; if they re­fuse to heare the word preached, or neglect and despise it when they heare it, as not worth the knowing or remem­bring; if they chuse rather to be vnder blind guides, because they would not be troubled with hearing and learning, or with admonitions and reprehensions (whereas they rather desire to liue quietly and securely in their sinnes) then vnder faithfull and painefull Ministers, who would disturbe their [Page 142] ease and awake their consciences out of the sleepe of sinne, for such liuing in ignorance are without excuse, and for want of knowledge shall most certainely be destroyed.

The second thing to be obserued 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 shalbe destroyed. The people first, because they content themselues with such blind guids and willingly remaine in their ignorance: secondly, because want­ing knowledge they depriue themselues of all meanes wher­by they may be saued, for those whom God hath elected to saluation as to the end, he hath also ordained that they should vse the meanes, whereby they may attaine to saluation; that is, that they should be effectually called, justified, and sancti­fied; but none can attaine to any of these meanes without the knowledge of God and his religion: for whomsoeuer God effectually calleth, those with his word and holy spirit hee illuminateth with the knowledge of his will, their owne miserie, the worke of redemption wrought by Christ, and with other principles and fundamentall poynts of Religion; without then this knowledge there is no effectuall calling. So likewise no justification, for whosoeuer are justifyed they are also endued with a liuely faith, whereby they apply vnto themselues the merits and suffrings of Christ; but without knowledge there is no faith, for wee cannot beleeue and be certainely perswaded of that whereof wee are ignorant, and consequently no justifycation. In a word without knowledge there is no sanctifycation; for knowledge is the foundation of all vertue and obedience, without which wee can neyther chuse the good nor refuse the euill. Now without these meanes there is no saluation, neyther is there any saued, but those who are effectually called, justified and sanctified; and therefore it necessarily followeth, that they who want know­ledge, are destroyed. This might be proued more particular­ly, whether we respect the temporary destruction of the bo­dy and state, or the eternall destruction of the soule, but that I haue already handled this point before, intreating of the first verse of this Chapter.

But if this want of knowledge in the people, proceed from the insufficiencie or idlenesse of their ministers, then doth it bring destruction to them also, as being the causes of their ruine. This the Lord threatneth. Ezech. 3. 18. and 33. 8. Ezech. 3. 18. & 33. 8. When I shall say to the wicked, O wicked man thou shalt dye the the death, if thou dost not speake and admonish the wicked man of his way, that wicked man shall dye for his iniquitie, but his bloud will I require at thy hand. To which Paul seemeth to allude Act. 20. 26. Where approuing his paines in his ministery, Act. 20. 26. he saith, he was pure from the bloud of all men: From which place Gregorie thus concludeth: tot occidimus, quot ad mor­tem ire tepidi & tacentes videmus. Wee murther (saith hee) so many as we see going the way to destruction, and carelesly hold our peace.

The vse of this doctrine serueth to teach vs in what a mi­serable estate such a people are, who content themselues to liue in ignorance, whether they want the meanes of know­ledge, or hauing them doe neglect and contemne them, see­ing they liue in their sinnes, without any hope to attaine vnto saluation, or to escape destruction. Those that want the meanes cannot be excused, if they do not labour after them, seeing Christ hath taught vs, that this one thing is most ne­cessary, Iohn. 6. 27. and more to be desired then our bodily food: in the obtaining whereof whosoeuer imploy themselues, they are preferred before such as giue worldly entertainement to Christ himselfe, as appeareth, Luk. 10. 39 40. 41. 42. That Luk. 10. 39. 40 it is of greater value then all worldly wealth, and therefore if we want it, we are rather to sell all wee haue, to purchase this precious pearle, then to bee without it. Whereas these Mat. 13. 45. men esteeme this vnvaluable jewell, of all other things least necessary, and will not part with the least worldly benefit for the obtaining of it. But much more doe those offend, and accordingly shall more fearefully be punished, who hauing the meanes of knowledge, the preaching of the Gospell, doe neglect and contemne it, who walke in the darke wayes of ignorance, because they wilfully shut their eyes when the brightlight of the Gospell shineth vnto them, and continue [Page 144] destitute of knowledge, because they stop their eares, not vouchsafing to heare instruction: and yet in the meane time these men haue a strong conceipt, that they shall attaine vn­to saluation: as though the way to heauen were so direct and straight, that they could easily finde it, though they goe blinde-fold, and not so much as desire a guide: quite con­trary to the whole course of Scripture, wherein the Lord hath taught vs, that his will is, that those who shall be saued, shall also come to the knowledge of his truth. 1 Tim. 2. 4. 1 Tim. 2. 4. That it is the onely meanes to attaine vnto life eternall, to know God and his sonne Iesus Christ. Iohn. 17. 3. That those Ioh. 17. 5. whose feete are to trauaile in the way of peace, must first bee illightened with the knowledge of Saluation. Luke. 1. 77. 78. Luk. 1. 77. 78. 79. And contrariwise that they who sit in darknesse, 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 doe 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 vse concerneth the ministers, seruing for an The Ministers must teach the people. effectuall argument to perswade them, that they performe their duety, in teaching and instructing the people, least wan­ting instruction, they also want knowledge, and so be made subject to vtter destruction. Whereby it will come to passe, that those Ministers, who through their negligence are the causes hereof, shall being guilty of their sinnes, be also de­stroyed with them. Now if the waight of a mans owne sin be an intollerable burthen, what vvill become of those, who shall beare the waight not onely of their owne sinne, but al­so of their vvhole congregation, vnto vvhich through their idlenesse or insufficiency they haue beene accessarie?

Thirdly, it serueth for the reproofe of the Papists, vvho The papists la­bour to keepe the people in blindnesse. by all meanes possible, labour to keepe the people in blind­nesse and ignorance, by taking away from them the light of Gods vvord both read and preached, that so keeping them blind-fold, they may abuse them at pleasure, and like carrion Crowes hauing picked out their eyes, may make a pray of them. But let all know, that vvhat faire shewes soeuer they [Page 145] make, and how curiously soeuer they paint ouer this rotten post, with the colours of their deuotion, whereby they vn­derprop the ruinous building of their high raised Hirarchie; yet in very truth by depriuing the people of knowledge, they depriue them also of saluation, and make them subject to vtter destruction, and so consequently they make themselues guilty both of their sinne and ruine; of both which they haue beene the principall causes.

The third thing to be obserued is, that as the want of knowledge is a sin in all men, so especially in the Minister, That ignorāce is a grieuous sinne in the Ministers. whether we vnderstand it of that sufficiencie of knowledge which he ought to haue in himselfe, whereby he is inabled to teach the people, or the fruitfull vse of this knowledge for the instruction of the people; for of him is required, not onely the facultie but also the function; not onely that hee hath knowledge in the braine, but also in his lips; not one­ly that he hath light in himselfe, but also that he giueth light to others; not onely that he know the way to Gods king­dome, but also that he informe those committed to his charge in this way. Here therefore is first condemned the ignorance and insufficiencie of the Minister; whereby hee is vtterly disabled for the performing of his dutie in teach­ing the people, the which is a haynous sin in Gods sight, as may appeare by these reasons: first, in that they thrust themselues into this great worke of the Ministery being al­together vnfurnished of those gifts which should fit them for this function: for aboue 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 themselues ignorant. 1. Tim. 3. 2. 2. Tim. 2. 2. Mat. 5. 14. Gods true ministers are the Light of the world. Math. 5. 14. appointed by God to illuminate those who sit in dark­nesse and in the shadow of death; Luk. 1. 77. 78. but these men wanting the light of knowledge in themselues, cannot giue Luk. 1. 77. 78 light vnto others, and so they sit both together in the sha­dow of death: if then they who should be the light are darknesse how great is that darknes Mat. 6. 23. The minister in the Church is as the eye in the body, and the knowledge Mat. 6. 23. [Page 146] of the Minister, as the sight in the eye, such Ministers then as want knowlege, they are starke blinde, as the Lord himselfe plainely concludeth. Esay. 56. 10. Their watchmen are blinde, Esay. 56. 10. they haue no knowledge: and consequently when these are in stead of guides, then the blinde doe lead the blinde and so they fall both into the pit, as our Sauiour speaketh. Mat. 15. 14. Mat. 15. 14.

The Ministers are the mouth of God vnto the people, and the mouth of the people vnto God: but these men are dumbe and cannot speake, they are the messengers of the Lord of hoasts, Mal. 2. 7. Hag. 1. 13. by whose ambassage there is peace concluded, and reconciliation made betweene God Mal. 2. 7. Hag. 1. 13. and man: 2 Cor. 5. 18. 20. but these men are altogether vnfit for these offices, seeing they cannot doe their message, 2 Cor. 5. 18. 20 nor deliuer their ambassage. They are the nurses of Gods children, who nourish them with the milke of the word, that they may grow vp there by: 1 Pet. 2. 2. but these men hauing drye breasts, doe starue the Lords people, and so are no bet­ter 1 Pet. 2. 2. then murtherers in his sight. They are Gods shepheards to feede his Lambes: Iohn. 21. 15. but these ignorant shep­heards non pascunt, sed depascunt gregem, they feede not the Iohn. 21. 15. flock, but feede vpon it, they eate the milke, and cloth them­selues with the wool, but lead them not into the greene pa­stures of Gods truth, but let them perish for want of food; and therefore a fearefull woe lyeth vpon them, as appeareth. Ezech. 34. 2. 3. Gods faithfull Ministers are his Stewards, who haue in their store-house new and old, and doe giue to Ezech. 34. 2. 3. euery one of the familie their portion in due season: Luke. 12. 42. but these men haue no store of prouision, neyther Luk. 12. 42. haue they any skill to diuide this spirituall food of the word aright, and so famish the familie, and disgrace their maister. Esay. 22. 22. They are the guides and Captaines of the Lord of hoasts, to goe before the people towards the heauenly Canaan, and teach them so to handle their weapons, that they may re­pell and ouercome their enimies, 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 thēselues [Page 147] and therfore cannot direct others. They are not vsed to the spirituall armour, nor know how to handle the sword of the spirit, and therefore are vtterly vnfit to traine vp others, or to make them fit for this spirituall war-fare. They are the salt of the earth, and knowledge is the sauoury saltnesse of this salt: but these men wanting knowledge, are vnsauourie salt, which is good for nothing, no not for the dunghill, but deserueth to be cast out and trodden vnder foote. Luk. 14. Luk. 14. 34. 35 34. 35. that is, to bee condemned and despised of all men, the which punishment the Lord threatneth. Mal. 2. 9. Mal. 2. 9.

Secondly, such ignorant Ministers doe grieuously sinne, in Ignorant Mi­nisters vsurpe an office vnto which they are not called. that they presumptuously take vpon them, this great office, vnto which they are not called of God; for whomsoeuer the Lord calleth to any function, those he inableth in some mea­sure to discharge the duety which he requireth of them, for his calling is effectual & ministreth efficacie to those whom he calleth, to effect those dueties whereunto he calleth them. As soone as he called Aholiab and Bezalcell, to builde his Exo. 35. 30. 31. Tabernacle, hee endued them with wisedome and skill fit for the worke; and how much more will hee furnish with knowledge, and spirituall wisdome, those whom he chuseth to builde vp his Church? There is no wise man, will chuse him for his Carpenter, who is ignorant in building; or for his Husbandman, who hath no skill in husbandry; or for his Shepheard, who hath no discretion to feede his Sheepe: and shall we thinke God lesse wise or prouident then mortall man? No assuredly, those whom he appoynteth to be lights he first illumina [...], that so they may giue light vnto others: those whom hee maketh eyes in the spirituall 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 mouthes of his making for his owne vse and ser­uice, are not dumbe nor tongue-tyed: those messengers and ambassadours which are of his sending, are wise and willing to deliuer his message; for he that condemneth this in others, Prou. 26. 6. will not approue it in his owne practise: those vvhom he ap­pointeth nurses to his children, haue the milk of knowledge [Page 148] in their breasts, neyther would the Lord commit his little infants, to such as would starue them for want of milke: he neuer made them his shepheards, who haue no foode for his sheep; nor them his stewards who haue no prouision in store, nor wisdome to giue fit nourishment to his family: he neuer made blinde men to be his guides; nor fresh-water souldiers to be his Captaines: and the salt of his making is sauoury in it selfe, and fit to season that which is vnsauoury. It follow­eth therefore, that seeing they are not called of God; that they runne before they are sent, like those false Prophets Ier. 14. 14. 15. and are grose intruders into those offices in Ier. 14. 14. 15. which they haue no skill; for which intrusion, they shall one day make a feareful account. For if it be intollerable for any to professe himselfe an ambassadour, when as hee was neuer sent by his Prince, nor hath receyued any message from him: how much more horrible is it for a sinfull man, by intrusion to vsurpe the place and dignitie of Gods Am­bassadour, whom the Lord neuer called to this office and function?

Thirdly, this sinne of ignorance is haynous in the Mini­ster, Ignorant Mi­nisters destroy both their owne & other mens soules. in that it destroyeth not onely his owne soule, but bring­eth destruction to the people, because hereby they are depri­ued of the preaching of the word, the ordinary meanes wher­by they should be saued. So the wise man teacheth vs. Prou. 29. 18. Where there is no vision there the people decay. The rea­son Prou. 29. 18. is apparant, for whomsoeuer the Lord in his eternal coun­sell, hath purposed to preserue from destruction, and to elect vnto saluation, he hath ordained in the same eternall counsell that those shall vse the subordinate meanes, wherby they may be saued: as first, that being elected they should be also ef­fectually called; being called they should be justified; that be­ing justified they should bee sanctified; and so being sancti­fied they should also be gloryfied, as appeareth. Rom. 8. 30 Rom. 8. 30. But all these the Lord ordinarily effecteth by the Ministery of the Word, as may appeare in the particulars. For first, the ordinary meanes of our effectuall calling, is the preaching of the Gospell, as appeareth Ephe. 4. 11. 12. He therefore gaue Eph. 4. 11. 12 [Page 149] some to bee Apostles, and some Euangelistes, and some Pastort and Teachers: for the gathering together of the Saints, for the worke of the ministerie, & for the edification of the body of Christ. So hee sayth, that by the Gospell we are called to that saluation, vnto which we were elected, and to obtaine the glorie of our Lord Iesus 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 kings seruants. Math. 22. 2. 3. Mat. 22. 2. 3.

So we are justified by faith, whereby we lay hould vpon Christ, who is our justification: but this faith is ordinarily begot in vs by the ministrie 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 wee beleeue. 1 Cor. 3. 5. Therefore without the 1. Cor. 3. 5. preaching of the word ordinarily there is no Faith, and with­out Faith no Iustification.

The third meanes to saluation is our sanctification, which is a necessarie 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 mortall seed but of immortall, by the word of God. 1 Pet. 1. 23. And hence it is that the Ministers of the 1. Peter. 1. 23. Gospell, who are the dispensers of this immortall seede, are called the spirituall fathers of those whom they beget vnto God. 1 Cor. 4. 15. Therefore take away the Ministerie 1. Cor. 4. 15. of the word, and take away regeneration; without which we cannot enter into the kingdome of heauen. Ioh. 3. 3. Iohn. 3. 3.

Lastly as the meanes of Saluation, so saluation it selfe is ascribed to the Ministerie of the word preached; for Paul exhorting Timothie to faithfull diligence in his Ministerie, doth vse this as an effectuall reason, because hereby Hee should saue not onely himselfe but also those that heard him. 1 Tim. 4. 16. 1. Tim. 4. 16.

Seeing therefore the preaching of the word is the ordi­narie meanes of saluation, hence it followeth that the neg­lect of this preaching is the ordinarie meanes which bring­eth destruction; and consequently such Ministers as take vppon them the charge of soules, and doe not feede them [Page 150] with this bread of life, are principall causes whereby those People are destroyed.

The vse of this doctrine serueth for the admonition of Sufficiencie of gifts necessa­rily required in Ministers. diuers sorts of men, and for their reproofe if they neglect this admonition. First all intending the Ministerie, or hauing taken the charge vpon them, are to be admonished that they seriously examine themselues, 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 haue not vndertaken it, or not to continue in this calling if they be already entered: for what will it profite them to get thereby worldly mainteynance, or an easie and idle life, if they through their ignorance and insufficiencie, neglecting their dutie, destroy not onely their owne soules, but also the precious soules of the people committed to their charge.

Secondly, Parents are here admonished, that they doe not Parents must not offer the lame & hault to God. offer the lame, hault, and sicke vnto God, that is, that they do not preferre to the seruice of the sanctuarie, such of their children, as in respect of their insufficiencie of gifts are vn­fit for any other vocation, and therefore much more vnfit for this, vnto which the best gifts are scarce sufficient; for what are such children behoulding to their Parents for pro­uiding them maintenance by placing them in this calling, seeing by prouiding for their bodies for a time, they destroy both body and soule for euer, and make them also the causes of the destruction of others? in which respect they should deale better with them if they made them prentises to the basest trades, wherein they might liue in the feare of God with a good conscience.

Thirdly, it admonisheth Patrons and Church gouernours, that the one present not, the other admit not into pastorall No ignorant men ought to be preferred to the functi­on of the Mi­niestrie. charges, such as through their ignorance must of necessitie starue their flocke; for if they eyther through foolish pittie, friendship, or corruption, commit the soules of men to bee nourished by such nurses, as in their owne knowledge they they are assured haue dry breasts, and cannot giue vnto them [Page 151] the sincere milke of the Word, not onely these who are the next and immediate causes of their destruction shall perish with them, but also they who being placed as Stewards in Gods familie, haue shewed so little care in prouiding food for his children and seruants.

Lastly, it serueth to admonish the people, that they doe The people must not seate themselues vn­der blind guides. not rest contented to be still lead by such blinde guides, nor to be vnder the charge of such ignorant and vnskilfull shep­heards, as haue no knowledge to feede them; for what will it profit them, if by liuing in such places they may haue plen­ty for their bodies, if in the meane while their soules, are star­ued? what benefit will they haue by any worldly conueni­encie in their place of abode; the neighbour-hood of their friends; the goodnesse of the ayre; the pleasantnesse of the seate; the fitnesse of liuing there for to gaine in their trade or calling: yea, what if in euery respect it be like the seate of Sodome, which was pleasant and fruitfull as the Garden of Gen. 13. 10. God; if for want of instruction, it be a Sodome also in igno­rance and sinne, which with the inhabitants thereof must one day be destroyed? There is no man so foolish that would be allured eyther by pleasure or profit, to dwell in a place where there is no bread to preserue the life of his body, but much more foolish are they who are incited by these baites to liue in such a place where there is no foode for the soule. No man would dwell in a towne which is assaulted by eni­mies, and hath no watch-man to giue warning of their ap­proch, though the place were both pleasant & profitable, for what would it aduantage him to haue wealth & all delights, if he be in a continuall feare that he shall be destroyed? but we in this world haue not onely our spirituall enimies to as­sault vs, but also whole armies of Gods judgements ready to invade vs, if we liue in sinne and ignorance; if therefore we want a watch man to giue vs warning of the approach of these enimies and judgements, that by putting on the spiri­tuall armour, we may be inabled to repell the one, and by returning vnto God our king, whom by our sinnes we haue offended, we may be preserued from the other, what will [Page 152] the profits and pleasures of this life benefit vs, seeing we are daylie in daunger to be destroyed? For as our Sauiour saith. Mar. 8. 36. What will it profit a man if he shall win the whole Mar. 8. 36. world, if he shall loose his owne soule. Rather therefore let vs follow Maryes example, that is, howsoeuer we think world­ly things conuenient, yet let vs iudge this one thing necessarie. Luke. 10. 42. And the practise of the wise Merchant ap­proued Luk. 10. 42. by our Sauiour Christ, that is, let vs rather sell all vvee haue to purchase this precious pearle of Gods Word, then content our selues to liue without it. Mat. 13. 45. 46. Mat. 13. 45. 46

And thus haue I shewed, that it is a great sinne in the The greatnes of their sinne who hauing knowledge do not teach the people. Minister to vndertake this calling, when through ignorance he is vnable to teach the people: the like may be sayde of those, who hauing knowledge and learning doe not instruct the people; eyther through idlenes, carelesnes, couetousnes, ambition or want of a good conscience. For howsoeuer they haue neuer so great a measure of knowledge, yet if we speake of such knowledge, as is required to the office and function of a Minister, they haue only so much as they make vse of in Idle Ministers as bad as ig­norant Mini­sters. their Ministerie; and therefore if they vse little or none at all, they haue little or none of that knowledge which is required of them. The Lord requireth not only that the Priests head, but also his lips should preserue knowledge, and that the people from his mouth should seeke instruction. Mal. 2. 7. Mal. 2. 7. Not onely that they haue the profound knowledge of the learned, but that they haue 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 onely that they haue the tallent; but also that they vse the tal­lent. Not onely that they haue store of prouision, but also that they doe distribute it to the relieuing of Gods people: which duety if they neglect, they are no better then igno­rant Ministers; nay they are worse, if wee respect their owne mindes, and full as bad if wee respect the peoples benefit. They are worse in themselues, for they are more to bee con­demned, who can instruct them and will not, then they that would and cannot, for they are like vnto rich but hard-harted cornemorants, who hauing their barnes and garners full of [Page 153] corne, let the people famish for want of food, or at least like Monopolists, hauing ingrosed these spirituall commodities, they will not vtter them but at excessiue rates; eyther when they are largely feed, or hope thereby to attaine vnto great credit or preferment. Where as the other let the people pe­rish for want of prouision, and furnish not the market be­cause their ware-houses are empty. The ignorant Ministers are in themselues dark and cannot giue light; the idle learned Ministers haue light indeede, but whereas they should set it in the Candlestick of the Church, they hide it in their stu­dyes, as vnder a bushell, and will not lighten others: they are like blinde eyes, which cannot guide the people in the pathes of Gods truth; these eyes which wilfully winck and will not giue direction; and who so blinde as they who will not see? they are dumbe and cannot speake; these sullenly silent and will not speake; they cannot deliuer Gods am­bassage because they want wit; these will not deliuer it, and will not because they will not: they starue their children which they haue taken vpon them to nurse, because they haue drye breasts; these haue milke inough, but herein more cruell then the sauage Dragons, they will not take paines to draw them out. Lamen. 4. 3. They are ignorant shepheards, Lamen. 4. 3. and cannot feede Christs flocke; these are idle shepheards, who will not indure the labour; or couetous shepheards, who taking vpon them the charge of diuers flocks in diuers places, whilest they are with the one, of necessitie suffer the other to starue, or to be deuoured of the wolfe; or at the best com­mit them to the keeping of hirelings, in whom they cannot expect that care and conscience which they want them­selues: seeing they are the principall, these but deputies: they bound to painfulnesse with the strong cable of their charge; these with the weake thread of some small stipend. Or if gaine be the inducement to both, to take the care and pains, then it is not likely that the hireling will be moued to take this care and paines for ten or twenty pounds, seeing them­selues haue a hundred or two hundred pounds, and yet neg­lect it. Howsoeuer it is, it is sure, that these ingrossers of [Page 154] Benefices greatly offend whatsoeuer their deputie be; for if insufficient they then betray their flock by committing them to one who cannot feede them; if sufficient, then they offend against him in takeing from him vnjustly the reward of his labours; for he that feedeth the flocke is to haue the wooll to cloth him, and the milke to feede him, and not he who taketh no paines about them.

But as they are worse in themselues, then ignorant Mini­sters, so as bad to the people; for it is all one to these hun­grie soules, whether their Ministers suffer them to starue, eyther because they haue no prouision of foode, or because hauing store they will not communicate it for their reliefe; sauing that it is a greater torment to the minde to starue in the sight of meate, or to perish with thirst in the sight of wa­ter; and a greater griefe to perish helplesse in the presence of those vpon whom we relye for help, when hauing power they want will to relieue vs, then when hauing will they want power. It is all one to the people whether their guides are blinde or alwayes wincke; whether there bee no light at all, or it bee hid from them vnder a bushell; whether they heare not Gods ambassage because they cannot, or because they will not deliuer it; whether their nurses want milke themselues or will not suffer them to sucke it; whether they haue igno­rant shepheards that cannot feede them, or idle shepheards that will not feede them; whether they perish for want of knowledge, because their Ministers cannot teach them, or because hauing knowledge he will not teach them.

The vse of this doctrine serueth, first to perswade all who Arguments to perswade Mi­nisters to pain­full diligence in their calling haue vndertaken the great worke of the Ministerie, and haue receiued from God some sufficiencie of gifts for the dis­charge thereof, that they doe with all diligence, care, and conscience, labour to performe the duties which belong to this high calling; which that they may the rather doe, I will propound some arguments to this purpose: of which some allure and perswade, some force and constraine, to the faith­full and painefull preaching of the Word. The arguments First Gods commaunde­ment. which may perswade here vnto are, first the commandement [Page 155] of God. Matthew. 28. 19. Goe and teach all nations, &c. Mat. 28. 19. teaching them to obserue all things whatsoeuer I haue comman­ded you. Mark. 16. 15. Goe yee into all the world and preach Mar. 16. 15. the gospell. Act. 20. 28. Take heed therefore vnto your selues, Act. 20 28. and to all the flocke whereof the holy Ghost hath made you ouer­seers, to feede the Church of God which he hath purchased with his owne blood. 2 Tim. 4. 1. I charge thee therefore before God 2. Tim. 4. 1. 2. and before the Lord Iesus Christ, which shall iudge the quicke and the dead at his appearing and in his kingdome. 2. Preach the Word, be instant in season and out of season, improue, rebuke, exhort, with all long suffering and doctrine. 1 Pet. 5. 2. Feede 1. Peter. 5. 2. the flocke of Christ which dependeth vpon you, caring for it not by constraint but willingly, not for filthy lucre but of a ready minde.

The second motiue may be taken from the loue of God; The second motiue taken from the loue of God. for if God the father hath so loued vs, that he hath not spared to giue vnto vs his sonne; and God the sonne, that hee hath not spared to giue himselfe for vs, that his precious death might bee the price of our redemption; and God the holy Ghost, that hee continually laboureth to apply vnto vs the vertue of Christs death and merits for our justification and saluation, dwelling in vs as in his temples, inriching vs with the vnvaluable treasures of his gifts and graces, and assisting and protecting vs against the malice & furie of our spirituall enimies; more especially if wee who are poore miserable and sinfull men, are called by God to this high function, to be his ambassadours, and to be as the eye in the body of the Church, as captaines and leaders ouer his armies, as stewards ouer his familie, as shepherds ouer his flocke, then most vn­gratefull are we of all other men. if we doe not most deerely loue the Lord, who hath thus infinitely loued vs. But we can­not better expresse this our loue, then in feeding his flocke, and by faithfull performance of his ambassadge committed vnto vs, that we may in Christ reconcile men vnto him, ac­cording to that speach of our Sauiour to Peter. Iohn. 21. 15. Ioh. 21. 15. Simon the sonne of Iona louest thou me more then these? feede my lambes. And therefore if we would testifie our loue to Christ, we must be painefull in our Ministerie, and not suffer [Page 156] our selues to be with-drawne from the faithfull execution of this function, by trifling occasions, pleasures, idlenesse, profit, ambition, or any worldly respect. The third mo­tiue the neces­sitie of preach­ing for the building of the Church.

The third motiue is, that we consider that the Ministery of the word, is the meanes ordained by God for the plant­ing, building, inlarging, strengthening and vpholding of the Church: so the Apostle Peter saith, that we are borne a new, not of mortall seed, but of immortall, by the word of God who liueth and endureth for euer. 1 Pet. 1. 23. And hee addeth 1 Peter. 1. 23. 25. Verse 25. This is the word which is preached among you. And in this respect Paul calleth himselfe a Planter. 1. Cor. 3. 6. 1. Cor. 3. 6. And the spirituall father of the Corinthians, who by the seed of the Word had begotten them vnto God. 1 Cor. 4. 15. It 1. Cor. 4. 15. is the meanes also of the spirituall growth of the Church, nourishing all the members therof, till they come to ripe age and full growth: for therein babes haue milk to suck. 1. Cor. 1. Cor. 3. 2. 3. 2. 1 Pet. 2. 2 And there also is strong meate, for those that 1. Peter. 2. 2. Heb. 5. 12. and 6. 1. are past their child-hood. Heb. 5. 12. 14. and 6. 1. In a word, it is the meanes to make the man of God perfect and abso­lute, as appeareth, 2 Tim. 3. 16. The whole Scripture is giuen 2. Tim. 3. 16. by inspiration of God, and is profitable to teach, to improue, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes. But most excellently are all these comprised together. Ephe. 4. 11. He Ephe. 4. 11. gaue some to be Apostles, some Prophets, and some Euangelists, and some Pastours and Teachers. 12. For the gathering together of the Saints, and for the worke of the Ministery, and for the edi­fication of the body of Christ. 13. Till we all meete together (in the vnitie of faith and knowledge of the Sonne of God) vnto a per­fect man, and vnto the measure of the age of the fulnes of Christ. If therefore we desire the birth, growth and perfection of the Church of God, which ought to be more deare to vs then our owne saluation; then let vs vse all faithfull diligence in the preaching of the Word, which is the meanes sanctified by God for this purpose; we pray daily that Gods kingdome may come, that is, may be increased, strengthened, and ac­complished in all perfection, but by the Ministery of the [Page 157] Word all these are effected, and therefore if we desire that we pray for, (which all doe that are not Hypocrites) then must wee vse this meanes, ordayned by God for the effecting this our desire.

The fourth motiue is taken from the consideration of our The fourth motiue taken from the Mi­nisters calling. Mat. 28. 19. place and calling in the Church; for the Minister is called not onely to be a Disciple of Christ, but also to make Di­sciples, as the word [...], signifieth. Mat. 28. 19. He must not onely be a souldier of Christ, but a captaine, to conduct others to the heauenly Canaan; hee must not onely be a seruent, but a steward, to giue euery one in the family his portion in due season; he ought to be not onely a sheepe of Christ, but a shepheard, to feede the flock and defend them from the Wolfe; he must not onely be a liuing stone in Gods Temple, as other Christians, 1 Pet. 2. 5. but he must be a 1 Pet. 2. 5. maister builder. 1. Cor. 3. 10. Not onely a Plant in Gods 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 onely a childe of God, but also a spiri­tuall Father, begetting others vnto Christ by the seed of the 1 Cor. 4. 15. Word. In a word, he must not onely be carefull of his owne saluation, but he must also shew the like care in sauing others. 1 Tim. 4. 16. And therefore it will not excuse those who 1 Tim. 4. 16. haue entred into this calling, that they line peaceably, loue their neigbours, deale justly, bee liberall to the poore, keepe good hospitalitie, and abstaine from offering the least wrong and injury, which are dueties belonging to all Christians, if they neglect their publike Ministerie, and for want of teaching, suffer the people committed vnto them, to bee destroyed.

The fift motiue is the promise of reward, vnto those who The fift mo­tiue taken from the promise of reward. by their faithfull diligence in preaching the word, gain soules vnto Christ, and build vp the Church of God: For the wise shall shine as the brightnesse of the Firmament, and they that turne many to righteousnesse as the Starres for euer and euer. Dan. 12. 3. The faithfull Steward that giueth the seruants meat Dan. 12. 3. in due season shall be blessed, and bee made Heyre of all his mai­sters riches. Mat. 24. 45. 46. Those that with Timothy take Mat. 24. 45. 46. [Page 158] heede to themselues and vnto learning, and continue therin shall saue both themselues and those that heare them. 1 Tim. 4. 16. 1. Tim. 4. 16. Those the Lords Captaines, who with Paul haue fought a good sight, finished their course and haue kept the faith, may with him assuredly expect the crowne of righteousnesse which is laid vp for them. 2 Tim. 4. 7. 8. 2. Tim. 4. 6. 8.

But if these reasons will not allure and perswade vs, there The sixt mo­tiue taken from the woe de­nounced against the negligent. Ezech. 34. 2. are others which may force and constraine vs, to be paine­full in the Ministerie: first, because there is a fearefull woe denounced against those who neglect this dutie, and whilest they feede themselues starue the flocke. Ezech. 34. 2. The which woe the Apostle acknowledgeth due to himselfe, if he did not preach the gospell. 1 Cor. 9. 16. And indeede 1. Cor. 9. 16. most wofull is the condition of such idle shepheards seeing the Lord doth threaten to come against them as their eni­mie, to take vengeance on them. Ezech. 34. 10. into whose Ezech. 34. 10. hands it is a fearefull thing to fall, Heb. 10. 31▪ because hee Heb. 10. 31. & 12. 2 [...]. is a consuming fire, and his enimies as stubble before him. Chap. 12. 29.

Secondly, because negligent Ministers are accursed; for The seauenth, from the curse denounced against idle Ministers. if a curse belongeth to them who withdraw corne from the peo­ple, Prou. 11. 26. what are they to expect who with-hould from them this spirituall Manna, the foode of their soules, which should nourish them to life eternall? surely both are cursed The difference is, they are cursed by the people, these by God himselfe; for if the Lord pronounceth them accursed, that doe the worke of destruction negligently, when he requireth it, as appeareth, Ier. 48. 10. then much Ier. 48. 10. more accursed is he, who negligently performeth the worke of saluation, which by a certaine kinde of eminencie is cal­led the worke of God, 1. Cor. 16. 10. for howsoeuer the 1. Cor. 16. 10. other be his worke yet it is his strange worke, Esay 28. 21. Esay 28. 18. whereas this is a worke of his nature, euen of his mercy in which he much delighteth. The eight, be­cause their gifts die for want of vse. Mat. 25. 28.

Thirdly, because negligent Ministers, not vsing the gifts which they haue receiued from god, are stripped of them, ac­cording to that, Mat. 25. 28. take therfore the talent from him, [Page 159] and giue it vnto him that hath ten Talents. And this is that judgement denounced against the idle shepheards. Zach. 11. Zach. 11. 17. 17. O Idol shepheard, that leaueth the stocks: the sword shall be vpon his arme, and vpon his right eye: His arme shall be cleane dryed vp, and his right eye shalbe vtterly darkened: that is, they shalbe so weakened in Gods gifts, that they shalbe vnable to performe the worke of the Ministrie, and so darkened in their vnderstanding, that they shall not discorne the misteries of saluation, much lesse be able to teach others. The feare­full execution of which judgement wee haue seene in many Ministers of our times, whose breasts haue growne drye, be­cause for idlenes they would not draw them out to giue the people sucke, whereas the painefull Ministers are like euer­springing fountaines, which though they are still drawne, yet are neuer dry.

Fourthly, because through the negligence of the Mini­ster, The fourth, be­cause he is guil­tie of the peo­ples 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 principall causes; whereof it is, that the Lord plainely saith, that the idle shep­heards who did not feed his sheep, did deuoure them. Ezech. Ezech. 34. 8. 10 34. 8. 10. And therefore affirmeth, that he will require his sheepe at their hands, as being guiltie of their bloud. Now if the murthering and destroying of one body be a fearefull sin, and will make an heauie reckoning at the day of judge­ment, what shall we thinke of their sinne and account, who haue murthered the bodyes and soules of many hundreds committed to their charge, not with a momentany and tem­porall, but with a spirituall and euerlasting death?

Lastly, this may inforce all to auoid slothfull idlenesse in The last, be­cause they are guilty of con­demnation. their Ministery, in that they make thēselues subject hereby to eternall condemnation. For the vnprofitable seruant, who hauing receiued a tallent of his maister, and idlely hideth it, neuer vsing it for his maisters glory, nor for the good of his fellow-seruants, must be cast into vtter darknes, where shall be weeping and gnashing of teeth. Mat. 25. 30. O then what will Mat. 25. 10. [Page 160] it profit such negligent Ministers that they haue passed their time in idlenesse, pompe and pleasure, when as they shall beare the punishment, not onely of their owne sinne, but of theirs also, whom by their negligence they haue destroyed? what will it auaile them, that they haue heaped liuing vpon liuing, seeing hereby they haue multiplyed both their sinne and condemnation? what will that excuse pleasure them, that they haue committed ouer the charge of the soules vnder­taken by them, to a substitute or atturney; seeing at this great Audit their Atturney shall not bee suffered to answere for them, but they shall be constrained to render an account in their owne person But most fearefull will their state be, who to saue charges and auoide paines, haue made choyse of ig­norant and insufficient men, to be their substitutes, more fit to be Neat-heards, or Swine-heards, then the shepheards of the Lords sheepe: like Ʋzzah, who committed the Arke to bee drawne in a Cart, which hee should haue carryed vpon his owne shoulder; so they commit the burthen of Gods Arke, the Church, to such as are little better then Car­ters, and thinke it sufficient, if once or twise in a yeare they put to their hand and sustaine it, when (as it were) it tottereth and is ready to fall But such are to expect, if not the like so­daine, yet a more fearful judgement then that which hapned to Ʋzzah, who in Gods fierce wrath was smitten with 1 Chro. 15. 12. 13. 2 Sam. 6. 7. death. 2 Sam. 6. 7.

The fourth thing to be obserued is that howsoeuer these ignorant priests were allowed by the king; and appointed by the gouernours of the Church of Israell; and entertained by the people; and so wore the habite and injoyed the liuings; and offred the Sacrifices; and vsed the other Ceremonies in the Church; yet the Lord plainely disavoweth them, disgra­deth them of their titles, and deposeth them from the office of Priest-hood; 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 maine duetie in teaching the people. From whence wee learne, that though ignorant & idle Ministers, haue neuer so manifold allowance [Page 161] and approbation from men, yet God rejecteth them as not being worth the hauing: for all who are called of God to this function, are furnished with sufficiencie of gifts, where by they are able, and with willingnes of minde whereby they are readie to instruct his people: as for those who are not thus fitted, it were a great disparagement both to Gods wis­dome loue and prouidence, eyther to chuse them, or to owne them. There is no wise Prince will chuse a dumbe ambassa­dour, or one who will not eyther for feare or idlenesse do his message; there is no housholder would haue in his seruice a steward, who in respect of his follie cannot prouide for the familie; there is no man will chuse such an one for his car­penter, who hath no skill in building nor knoweth how to handle a toole; there is no people so simple that will retain a shepheard, if they know that eyther he is ignorant how to vse their sheepe, or idle and carelesse, and will not take paines eyther in feeding or defending them: and shall wee thinke the Lord lesse wise or prouident then man, that hee should send on his message dumbe ambassadours; or com­mit his familie to be gouerned by foolish or malicious ste­wards; or chuse for the building of his spirituall temple them that haue no knowledge, or will not labour; or set ouer his flocke such ignorant or idle shepheards, who either want skill or will to feede his sheepe, and to defend them from the Wolfe?

The vse hereof serueth first, to teach vs whom wee Who are to be approued for faithfull Mini­sters. are to approue as the faithfull Ministers of God; namely, not all who are allowed by men, seeing many of these are ignorant and many idle, the one wanting abilitie the other will to instruct the people, but onely those who are furnish­ed with sufficiencie of gifts whereby they can, and with wil­lingnesse and alacritie whereby they will with painefull dili­gence informe the people in the wayes of God.

Secondly, it sheweth and condemneth the grieuous sinne of many amongst vs, who runne and are not sent, and pre­sumptuously rush into the place of Gods ambassadours, ha­uing neither calling nor approbation from him: yea & that [Page 162] after in his word he hath plainely protested, that seeing they haue refused knowledge, he hath rejected and deposed them from the Priest-hood. It is counted an hainous fault amongst vs, for one who is lawfully suspended and degraded, to exe­cute the function of the Ministerie, but how much more in­tollerable is their contempt against Gods soueraigne Maje­stie, who being for their ignorance depriued by him, and re­jected as being none of his Ministers, dare yet audaciously take vpon them this office and function? Much better there­fore were it for such, with those false Prophets of whom Za­charie speaketh, to giue ouer the place of a Prophet, as be­ing Zach. 13. 4. 5. ashamed of their ignorance and insufficiencie, and to lay aside their habite, wherewith they haue deceiued and abused the people, and plainely to confesse I am no Prophet, I am an Husbandman, or an heard-man, or a trades-man, then by retayning the place of Gods Ministers, to inflame his wrath and pull downe his fearefull vengeance against them, Ezech. 34. 10. Ier. 27. 15. Ezech. 34. 10. Ier. 27. 15. Knowledge & not succession a true note of a lawfull Mini­sterie.

Thirdly, it confuteth the doctrine of the Church of Rome, who approue their Priest-hood (not by their know­ledge or painefulnesse in teaching the people, both which were vtterly neglected in former ages, till of latter yeares for pollicie sake, they haue beene forced to take more paines, or rather through necessitie being otherwise vnable to de­fend their declinining hirarchie, but) by the continuall succes­sion of their Bishops, the which also they make a note infal­lible of the true Church. Notwithstanding in this they goe not before the apostate Church of Israell, who had a con­tinuall succession of their Priests and Leuites, euen from Aarons time, and yet now they ceased to be the true Church of God, and are rejected from the Priest-hood. It is not ther­fore the succession of the Ministerie, but their knowledge and painefull diligence in teaching the people, which appro­ueth them to be the true Ministers of God, and where these are, they are an infallible note of Gods true Church; but when the preaching of the Word is neglected, eyther through Ignorance or Idlenesse, there is no Ministerie [Page 163] approued of God, and consequently no true Church.

And so much concerning the sinne of the Priests. The se­cond is forgetfulnesse of God and his Law, in these words: And seeing thou hast forgotten the law of thy God. Vnto which is annexed a grieuous punishment in these words: I will also forget thy children.

Their sinne was forgetfulnesse of Gods Law, for howso­euer The exposition they were the Lords Priests, vnto whom Gods Oracles were committed, in which by Gods Commaundement they were to meditate continually, that so not onely knowing but also remembring them, they might be the better fitted both to obserue them themselues, and also to teach and instruct the people in the knowledge of Gods will, in his Law re­uealed, yet such was their carelesnesse, negligence and con­tempt of it, that they neyther knew nor remembred it, and much lesse obeyed it themselues, or informed the people, that they might know and keepe it. From whence we may Our inclin­ablenesse vnto forgetfulnesse of God. obserue how inclinable we are to this vice of forgetfulnesse, seeing neyther respect of our place and duety, nor any meanes that can be vsed will imprint Gods Law in the stony tables of our memories, vnlesse it be engrauen with the finger of gods spirit, howsoeuer they are like waxe ready to receiue the print of any worldly impression, & like brasse to keep it.

The causes of this our forgetfulnesse are, first, our naturall The causes of our forgetful­nesse. corruption, and the vncleannesse of our hearts and mindes, being one of the cursed fruites of originall sinne; whereof it is, that they are forges of wicked thoughts, fountaines from which nothing spring but carnall meditations, and like wide siues, which suffer all the flower of goodnes to passe through them, and retaine nothing but the grose branne of world­linesse and wickednesse. 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 loue and delight in hea­uenly and spirituall things, and our too much loue of the world and worldly vanities; for if our treasure were in the Arke of God, our hearts would be there also; if Gods Law were to vs, as it was vnto Dauid, sweeter then the hony & the [Page 164] hony combe; if with him we loued it better then all worldly riches, then would we also neuer forget it, but meditate there­in day and night.

The third cause of the forgetfulnesse of Gods Law is, Gods mercies make vs vn­mindfull of him. our pride of heart, through the vnthankfull abuse of our pro­speritie; for such is our corruption, that whereas Gods bene­fits should make vs mindfull of his Law, that in lue of thank­fulnesse, we might obey it; contrariwise the abundance of Gods mercies makes vs to forget not onely the Law, but euen God himselfe, 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 haue they forgotten me. Hence it is that the Lord giueth the Israelites so oft warning, that when they abounded in Gods blessings, they should not suffer their hearts, to be lift vp, & so to forget him the authour of all their good. Deut. 8. 11. 12. A man would thinke, that as tokens Deut. 8. 11. 12. sent, serue to put vs in minde of an absent friend, so the in­numerable tokens of Gods loue, which as it were, from heauen he sendeth vnto vs, should serue as so many remem­brancers, to put vs in minde of him who sendeth them vnto vs, but (though against all reason) it falleth out otherwise, for the tokens of Gods loue, as riches, pleasures, and ho­nours, make vs forget the sender; and therefore wise Hagur seeing this corruption in himselfe, doth intreat the Lord to restraine his bountie, and not to bestow too much vpon him, least being full, he should denie him, & say who is the Lord. Prou. 30. 8. 9. Pro. 30. 8. 9.

Seeing therefore our corrupt nature is so inclinable to The greatnesse of this sinne of forgetfulnesse. this vice of forgetfulnesse, let vs labour not onely to see it, but also to subdue and mortifie it; which that we may the rather performe with the greater care and conscience, let vs consi­der the grieuousnesse of the sinne, and the greatnesse of the punishment which doth attend it. The grieuousnesse of the sinne herein appeareth, in that it is not onely in it selfe haynous, but a cause also of innumerable other sinnes. In it selfe it is a haynous sinne as appeareth by the Lords often and earnest forbidding of it. So Deut. 4. 23. Take heed vnto Deut. 4. 23. and 8. 11. [Page 165] your selues, least you forget the couenant of the Lord your God. and 8. 11. Beware that thou forget not the Lord thy God, not keeping his commaundements. And when the people notwith­standing these admonitions, did forget the Lord, he grieuou­sly complaineth of this neglect. So Deu. 32. 18. thou hast for­gotten Deut. 32. 18. Esay. 57. 11. Ier. 2. 32. the mightie God that begat thee and formed thee. Esa. 57. 11. & Ier. 2. 32. Can a maide forget her ornament, or a bride her attire? yet my people hath forgotten me daies with out number.

Secondly, to forget God and his word is a kinde of A­thisme, seeing they haue not God nor his law in their princi­pall parts, namely their heart, minde, and soule; for they who so haue them, doe also remember them.

Thirdly, this forgetfulnesse is ioyned with singular con­tempt of Gods word, for they who regard it, doe also remem­ber it; they that can say with Dauid, that they delight in his statutes, may also adde that which hee addeth, that they will not forget his word. Psal. 119. 16. Psal. 119. 16.

Fourthly, as this forgetfulnesse, is in it selfe a sinne, so it is the cause of almost all sinne. Whereof it is that forgetful­nesse and the transgression of the law are often joyned to­gether, as the cause and effect. Deut. 8. 11. Beware that thou Deut. 8. 11. forget not the Lord thy God not keeping his commaundements. Ier. 3. 21. They haue peruerted their way and haue forgotten the Lord their God. Prou. 2. 17. Which forsaketh the guide of Ier. 3. 21. Pro. 2. 17. Ezech. 22. 12 her youth▪ & forgetteth the couenant of her God. Ezech. 22. 12. Iud. 3. 7. The children of Israell did wickedly in the sight of the Lord, and forgat the Lord their God. The reason is, because Iud. 3. 7. they who doe not so much as remember the law of God can much lesse obserue it, and those vvho neuer thinke, neyther on gods promises nor threatnings, are neither incouraged to that which is good, nor discouraged from that which is euill.

But as this forgetfulnesse is to be auoyded, in that it is a The punish­ment of the sinne of for­getfulnesse. grieuous sinne, so also because God inflicteth vpon it grie­uous punishments. As in this place he threatneth the Priests, that because they had forgotten his Law, he would not one­ly forget them but their children; the which was a fearefull judgement, whether we consider it in the generall, or in this [Page 166] particular. In the generall, for if in God we liue, and moue, and haue our being. Act. 17. 28. If when hee but hideth his face Act. 17. 28. we are troubled. Psal. 104. 29. If when he neglecteth vs we are straight depriued of all good, and exposed vnto all euill, Psal. 104. 29. then what is Gods forgetfulnesse, but our destruction? so likewise in this particular where by Gods forgetting their children, is meant his neglect of them, the with-drawing of the signes of his loue, & the disinheriting of them of the ho­nour of Priest-hood: as if he would call backe his commis­sion, and suffer them no more to beare the name of his am­bassadours, turne them out of their stewardship, and make them more base then common seruants; make them of shepheards worse then the meanest of the flocke; and of Captaines, common souldiers, which also with the rest should be casheerd out of his Campe, the Church militant.

Besides this heauie judgement, there are diuers others threatned against this sinne of forgetfulnesse in the booke of God; and these both temporall and eternall. Of the first sort is the punishment of barrennesse 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 vnder tyrannicall enimies. 1. Sam. 12. 9. The Lord scattereth those that forget him and 1 Sam. 12. 9. his word, as stubble before the winde. Ier. 13. 24. 25. Hee Ier. 13. 24. Ier. 18. 17. ouerthroweth them in the day of battaile. Chap. 18. 17. But the most grieuous punishment of all is, that they shall beare their wickednesse, which is a burthen intollerable, and presseth all that are vnder it euen down to hell. Ezec. 23. 35. Ezech. 23. 35.

So likewise it is punished with eternall punishments; for as it is, Psal. 9. 17. The wicked shall turne 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, least I teare you in peeces and their be none to deliuer you.

And these are those punishments both temporall and eternall, which the Lord inflicteth vpon those who forget his law; which that wee may auoyde, wee are not onely with all reuerence to heare and receiue the word of God, but also with all care and conscience to treasure it vp in our memories, [Page 167] that so we may performe obedience therevnto in our liues and conuersations, which if wee doe we shall be eternally blessed. Iam. 1. 25. Iam. 1. 25.

To this purpose let vs briefly consider of some meanes, Of the meanes to help our me­morie & auoid forgetfulnesse. whereby we may helpe our memories, and auoide this sinne of forgetfulnesse. The first is, that we prepare our selues be­fore we heare the word of God, that our hearts may be fit grounds to receiue the seede of Gods word. And this is done first, by meditating vpon our sinnes, which we desire should be mortified, and on those vertues and graces, wherein wee are weake or wanting; and this will worke in vs an earnest desire to heare the word, which is the Physick that will cure our corruptions, & the food which will nourish & strengthen vs in all grace and goodnesse. Now those who feede vpon this heauenly banquet with a hungry appetite, and a good stomacke, they will well digest it, and retaine this whole­some nourishment; whereas they who heare the word and receiue this food with cloied appetites, they are ready as soone as they haue receyued it, to cast it vp againe through for­getfulnesse.

Secondly, before wee come, wee must purge our hearts from all maliciousnesse and filthinesse, and remoue out of our minds all our worldly businesses and distractions, which will choak in vs the seede of Gods word, and keepe vs from hearing and remembring it. If then we would keep and lock vp the treasure of Gods word in the chest of our hearts, wee must first cast out of it the base rags of worldly vanities, for God and Mammon, spirituall wisdome and worldly profane­nesse, will neuer dwell together.

Thirdly, wee must before wee come haue recourse vnto God by hearty prayer, desiring him that with his holy spirit hee will not onely open our eares, that wee may reuerently heare his word, but also write it in our harts, so as it may ne­uer be blotted out.

So in the hearing of the word, we are to performe these dueties, if wee would retaine it in memorie: first, we must heare it with delight, for if with Dauid we delight our selues [Page 168] in Gods statutes, then we will not forget his word. Psal. 119. 16. Psal. 116. 16. If we receiue it with joy, as being that precious pearle, which alone maketh rich, then our hearts will be fixed on it, for there as the treasure is, there will the heart be also.

Secondly, we must heare the word with great reuerence and attention, fixing our eyes on the teacher, as they on Christ, Luke. 4. 20. and our hearts vpon his words: and so Luke. 4. 20. that which is receiued with such attentiue reuerence, will not easily slip out of memory.

Thirdly, we must obserue the methode and order of our teacher, how he deuideth his Text into seuerall branches, and how he passeth from point to point: and so the gene­rall points being remembred, will help vs to recall the par­ticulars vnder them contained; euen as the body of a Tree bringeth vs to the maine boughes; the boughes, to the braunches; and the braunches to the little sprigges and leaues.

Lastly, after we haue heard the word we are to help our memories by prayer, meditation, and conference: for other­wise the foode of the word will be as meate vndigested, which cannot abide in the stomacke, or as the seede vncouered, which is deuoured of the fowles as soone as it falleth on the ground.

ANd so much concernig the second sinne, laide 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 mee; therefore will I change their glorie into shame. The which words containe two parts: Exposition. first, the Priests sinne: secondly, their punishment. Their sinne was the vngratfull abuse of Gods abundant blessings and rich mercies, multiplyed vpon them; in these wordes: As they were increased the more they sinned against me. Where hee expresseth both the blessings multiplyed vpon the Priests, and their abuse of them; the blessings in these words, as they were increased. Whereby is signified, not onely that the Lord had multiplyed the Priests in number, but also [Page 169] (and that as I take it more principally) that he had increa­sed them in riches, power, and dignitie aboue the rest of the people; the which extraordinary benefites, should haue wrought in them an extraordinary measure of thankfulnesse and care to glorifie God, seeing he was the sole authour of all their preferment; as he also implyeth, whereas he saith, not that they had thus increased themselues, but that they were increased, namely by the Lord their God.

Their sinne was their vngratefull abuse of these benefits, in these words: So they sinned against me, that is, the more I multiplyed my blessings vpon them, the more they multi­plyed their sinnes against me: for thus this word (So) is som­times taken: as Exod. 1. 12. But as they vexed them so they Exod. 1. 12. multiplyed, that is, the more they vexed them, the more they multiplyed, as our translation also hath it. So in this Prophe­cie. 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 then was their sinne, that whereas Gods liberall bounty towards them, should haue made them thankfull to God, and zealous of his glory: contrariwise, his benefites made them wanton proud, and forgetfull of God; and not onely negligent of all good duetyes; but ready to commit any iniquitie and impietie against God. The which sinne▪ as it is odious in all, so especially in the Priests, as some also thinke it is implyed in the words, against me, which they translate, Sic peccauerunt mihi, they haue sinned to me, wherby is intimated that the Priests sins, who draw neere vnto God, and not onely professe his law themselues, but also teach others, do more neerely touch the Lord, dishonor his name, and prouoke his wrath, then the sins of the ordinarie people; euen as the crimes of a Steward whom his Lord putteth in trust with the rest of the familie, doe more discredite his mai­ster, and incense his anger, then the faults of the common seruants.

The punishment denounced against this sinne is contai­ned in these words: therefore I will change their glorie into shame; where by glory, we are to vnderstand al those benefits [Page 170] of riches, power and honour in which the Lord had increa­sed them; all which he comprehendeth vnder the name glo­ry, because they were their glory, or the things wherein they chiefely gloryed. So, whereas he saith, that hee would turne their glory into shame, the meaning is, that he would depriue them of all these benefits belonging to the Priest-hood, and so expose them to shame & reproach. As though he should haue said, because you haue vngratefully abused all those be­nefits and prerogatiues which I haue endowed you with, aboue all the rest of my people, and in stead of the fruits of loue, thankfulnesse and obedience, haue taken occasion by my benefits the more to dishonour me, and to prouoke my displeasure, by multiplying your sinnes against me; there­fore I will strip you vtterly of all my blessings, in which your chiefe glory consisteth, and so expose you to be scorned and despised of all who haue seene 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 captiuitie, at what time not only the glory of the Priest-hood, but the Priest-hood it selfe ceased: and so they who were Captaines and leaders, became as common souldiers, yea, as miserable captiues vnder their enimies, who had no respect of their place and calling.

And so much for the meaning of the wordes: the The priuiled­ges of the Mi­nisterie. doctrines are these. First, wee may obserue that the Lord aduanceth his Priesthood & Ministerie, and endoweth them with many singular prerogatiues and priuiledges, aboue the rest of the people, as he noteth in this place: the which may further appeare if wee consider their function and calling; for they are chosen of God to stand in his stead, to represent his owne person, and to performe his owne worke which himself performed vnto his Church in the dayes of the Pa­triarks, vntil Moses time. For then the Lord taught them with his owne mouth, vntill the Israelites being terrified with his feareful voyce, earnestly desired that they might be informed [Page 171] in Gods will by the Ministerie of men. Deut. 18. 18. So Deut. 18. 18. our Sauiour performed this office and function, whilest he remayned on the earth; but when he ascended into heauen 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 ambassadours doe deliuer the word of reconcilia­tion vnto the people. 2 Cor. 5. 20. Whose voyce if the peo­ple 2. Cor. 5. 20. here and obey, the Lord acknowledgeth that obedience as done to himselfe; whom if they dispise, he accounteth the contempt offered against his owne person. Luk. 10. 16. Luk. 10. 16.

But their dignitie and the greatnesse of their priuiledges God Ministers are his mouth to the people. will better appeare, if wee consider their office and Mini­sterie, and the titles wherewith in the Scriptures the holie ghost hath honoured them. For First, in the Ministerie of the word, they are the mouth of God to the people, and his ambassadours; who performe his owne worke; as it is, 1. 1. Cor. 16. 10. Cor. 16. 10. euen the worke of reconciliation, justification, sanctification and saluation. And therefore the Lord vouch­safeth them this dignitie to be called [...], Fellow 1. Cor. 3. 9. labourers with God, vnto whose most glorious and infinite Maiestie, it is an aduancement aboue the worthynesse of the most excellent creature, to be acknowledged his meanest seruant.

So in prayer, they are the mouth of the people vnto God, The mouth of the people to God. and as it were the ambassadours generall of the earth, by whom they make their suits knowne vnto God, intreat a supply of their wants, and returne thanksgiuing vnto the Lord for all his benefits.

In like manner the Lord hath committed vnto them the administration of the Sacraments, which are the seales of his They are the keepers of Gods seales the Sacarments couenant; whereby all his gracious promises, are ratified & confirmed vnto vs; so that as in respect of the rich treasure of Gods word, committed to their disposing, they are the Lords treasurers; so in respect of the Sacraments, they are the keepers of his great seales. Now if these offices be great vnder mortall Princes, in corruptible thinges: how are these officers aduanced who are vnder in these places the King of [Page 172] Kings? who dispence not transitorie trifles, but heauenly treasures; nor seale assurances of earthly patrimonies, but of an eternall inheritance and a most glorious kingdome.

But come we from their office to their titles, and we shall The titles giuen to the Ministerie. find that they are much aduanced aboue others: For the rest of Gods people are called his seruants, these his stewards, Luk. 12 42. who haue the custodie of his keyes committed Luk. 12. 42. vnto them, that they may releeue those of the familie who are obedient out of their store, and shut the stubborne and rebellious out of the doores. Mat. 16. 19. They are called the Mat. 16. 19. Lords sheepe, these the shepheards. Ezech. 34. 2. They the Ezech. 34. 2. Lords corne and haruest, 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 liuing stones in the temple of God, these maister builders, 1 Cor. 3. 1. Cor. 3. 6. and 3. 9. 9. who finish this worke and bring it to perfection, Ephe. 4. 12. 13. They children in Gods familie, these spirituall fa­thers, Ephe. 4. 12. 13. who by the seede of the word beget them vnto God▪ 1 Cor. 4. 15. 1. Cor. 4. 15.

And these were the spirituall prerogatiues, with which The temporall priuiledges of the Ministerie the Lord hath endowed his Priesthood and Ministerie; be­sides which hee allotted vnto them many temporall priui­ledges; as for example, the double honour of reuerence and maintenance: for in respect of the first, none were in greater honour & account among the people, next vnder the King, then the Lords Priests: and for the other none more plen­tifully maintayned then they, who had not onely the tithes, but the first fruits, oblations, and daily sacrifices; all which they had not at the peoples deuotions, but chalenged them in Gods right as being his portion, which when he gaue vnto them the land he reserued for himselfe. Neither is the Lords liberalitie shortened towards his Ministers in the time of the Gospell, for he hath commanded the people to giue vnto them double honour: the honour of reuerence, 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 legall Ministrie and Priesthood, which was the [Page 173] Ministerie of the letter which killeth, the Ministrie of death and condemnation; how much more that the Miinsterie of the new couenant, which is the Ministerie of the spirit that giueth life, and the Ministerie of righteousnesse, (that is, whereby we of sinners are made righteous) should excell in glorie, as the Apostle reasoneth. 2 Cor. 3. 6. 7. 8. 9. 2. Cor. 3. 6 7.

The vse of this doctrine respecteth both Ministers and people: the Ministers, first, for instruction; that seeing the Lord hath aduanced them to such Honour and Dignitie, they walke worthy this high calling, thinking no paines too much which they shall take for the aduancement of Gods glory, who hath so exceedingly honoured them.

Secondly, for their consolation & encouragement against all Consolation for Gods Mi­nisters against contempt. the miserie, pouertie, reproch & contempt which they suffer in this life. For though outwardly they are poore and desti­tute of all worldly pompe, yet they are like the Kings daugh­ter, all glorious within; though they are despised of men, yet they are highly esteemed before God; though the world esteemeth them as the very ofscouring of all things, yet the Lord hath chosen them to be his chiefe Officers, his Am­bassadours, his Stewards, his Keepers of the inestimable Treasure of his Word, and of his great seales, the Sacra­ments of Baptisme and the Lords Supper.

The vse which concerneth the people is, that they ho­nour The people ought to reue­rence Gods Ministers. them whom God thus honoureth, and that they behaue themselues towards their Ministers, as it becommeth the rest of the familie to behaue themselues towards the steward or Treasurer; the people towards the Ambassadour; yea the children towards their fathers. For looke what honor is done vnto them, as being Gods Ambassadours, that the Lord accounterh as done vnto himselfe, whose person they sustain; looke what disgrace and reproach is offred against them as being his Ministers, the Lord esteemeth it as offred against himselfe, and therefore will neuer let it goe vnpunished, ey­ther in this life or in the life to come: for if Dauid could not endure those insolent abuses which were by Hanun offered 2. Sam. 10. against his Ambassadours, whom in loue and kindnesse he [Page 174] sent vnto him, but reuenged them with the death and destru­ction of a great part of the people of Ammon: how much lesse can the Lord endure that reproach, injuries & outrages, should be offred against his Ambassadors, and not reuenge these indignities, which are not so much offred against men, as in them against himselfe? Fearefull examples hereof wee haue in the Scriptures, as in the conspiracy of Corah and his associates, whom the earth swallowed quick. Numb. 16. In Numb. 6. 16. Ieroboam, whose hand was withered vp for the contempt and violence which he offred against the Lords Prophet. 1 Kin. 1. King. 13. 13. In the two Captaines & their fifties, who were destroyed with fire from heauen, because they came not to the Lords Prophet, with that submissiue reuerence which beseemed them. 2 King. 1. 9. 10. 11. 12. In the fiftie two children 2. King. 1. 9. 10 who were destroyed by Bears, for scoffing at Elisha. 2 Kin. 2 2. King. 2. And the in people of Israell, who because they mocked the messengers of God, and despised their wordes, and misvsed the Prophets, therefore they were subjected to Gods heauie 2. Chro. 36. 16. 17. wrath, and in the end vtterly destroyed. 2 Chro. 36. 16. 17.

The second thing to be obserued is the gorse ingratitude Our vngrate­full abuse of Gods benefits. of our corrupt natures: whereby it commeth to passe that the more God multiplyeth his mercies, the more ready we are to rebell against him, and to prouoke his wrath by our sinnes; for whereas Gods manifould benefits multiplyed vpon vs should make vs to humble our selues before him, in that he hath made vs so deepely indebted to his infinite goodnesse; we contrariwise abusing them, make them serue as so many steps whereby we may ascend into the seate of pride; whereas they should serue as so many common places to put vs in minde of Gods gracious goodnes towards vs; we abusing them are made hereby more forgetfull of God, as though now being throughly furnisht, vve had no further neede of his helpe; vvhereas they should serue as so many motiues to stirre vs vp to holy obedience, that thereby vvee may glorifie God, the author of all our good; vve hereby grow more vndutifull, like cockred children towards their Parents, or pampred horses towards their maisters, and are [Page 175] more ready to fall into the sinnes of pride, voluptuousnesse, loue of the world, profanenesse, and vtter neglect of religion and all religious dueties; whereas the abundance of Gods blessings vvhich vve injoy, should make vs to pittie, and take compassion on those who want them, they abused through our corruption, doe make vs to disdaine & contemne them; furious and cruell in reuenge, and insolent in offring wrongs and injuries. And hence it is that the Lord doth so carefully vvarne the Israelites, that when they did injoy all the bles­sings of Canaan, they should not forget and rebell against him. Deut. 6. 10. 11. 12. Into vvhich sinne they shamefully Deut. 6. 10. 11. Psal. 62. 10. 1. Tim. 6. 17. fell, notwithstanding they were thus admonished. So Psal. 62. 10. 1 Tim. 6. 17. Examples of this vngratefull abuse of Gods blessing, we haue in Saul, Ieroboam, Naball, Nebu­chadnezzar, Hos. 10. 1. and 13. 6. the people of Israell: but neuer vvas age more fruitfull of these examples, neuer land more plentifull in these vngratefull presidents, then this of ours; wherein the more the blessings of God abound, the more pride, forget­fulnesse of God, contempt of Religion, and the vtter neglect of all holy duties abound likewise; so that hard it is to finde a man bettered by Gods benefits; or more zealous of Gods glory, the more blessings they receiue from him; but contra­riwise the more they abound in honors, riches, peace, health, and all kind of prosperity, the more they shew their profane­nes, irreligion, worldlines and vtter neglect of all holy duties.

The vse of this doctrine is, first, that seeing through our corruption we are so apt to abuse Gods blessings, we be made hereby more watchfull ouer our owne hearts, when wee are in prosperitie, that we be not ouertaken with this vnthank­fulnesse, and that wee bee no more earnest in begging these temporary benefits, then in praying also for an holy vse of them, that they may serue as helps and furtherances vnto vs in all holy and Christian dueties: for if the more we abound in them, the more we abound in sinne against God, then doe they cease to bee blessings and benefits, and become snares to intangle vs, and thornes to choak in vs all vertue and godlinesse.

Secondly, that we arme our selues with patience, when as wee are not so much increased in these temporall benefits, seeing the Lord herein respecteth the good of his children, and with-holdeth worldly blessings from them, because hee knoweth they would abuse them vnto sinne.

Thirdly, that we be not vexed out of measure with impa­tiencie, when as those of whom we haue best deserued, doe shew themselues vngratefull to vs, considering that wee continually shew our selues much more vnthankfull against God, vnto whom we are infinitely more indebted.

The third thing to be obserued is, that the Lord condem­neth Vngratefulnes condemned as a great sinne. this vngratefull abuse of his blessings and benefits, as a great sinne, not onely in this, but also in many other places, So Esay. 1. 2. 3. he condemneth it as a vice worse then bru­tish, Esay. 1. 2. 3. & 5. 5. Esay. 5. 5. he complaineth that when he had done what hee could for his vineyard, yet still it brought forth wilde grapes: so Ezech. 16. 16. 17. that the people abused his bles­sings Ezech. 16. 16. as meanes to further them in Idolatry. So Hos. 10. 1. Hos. 10. 1. and 13. 6. and 13. 6. But as this sinne is in all men grieuous, so it is in Gods Ministers most haynous, both because the blessings which they injoy being extraordinary, doe require extraor­dinarie thankfulnesse, and also in that they are daylie infor­med out of Gods word, both whence they haue these be­nefites, and that the Lord for all, onely requireth a thank­full heart, wee hauing nothing else to returne vnto him.

Now this vnthankfull abuse of Gods benefits vnto sinne, Ingratitude di­uers wayes committed. is committed diuers wayes. First, when as wee doe not ac­knowledge God the authour of the benefits which we injoy, but ascribe them vnto some other things; as vnto Idols, an example vvhereof vvee haue in the Israelites, Ierem. 44. 17. Ier. 44. 17. Hos. 2. 5. 8. Hos. 2. 5. 8. or vnto a mans owne wit, power, industrie, and labour, an example whereof vvee haue in the King of Ashur, Esay. 10. 13. and in Nebuchadnezzar, Dan 4. 27. Esay. 10. 13. Dan. 4. 27. Hab. 1. 16. and this is to sacrifice to our owne nets, as is is. Hab. 1. 16.

Secondly, when as knowing God to be the authour of the blessings which we enjoy, we doe not praise him with thank­full hearts, nor imploy his gifts to the aduancement of his [Page 177] glory, which are the chiefe ends for which he hath bestowed them. Psal. 105. 45. Psal. 105. 45.

Lastly, vvhen as vve abuse Gods blessings as meanes and motiues to with-draw vs from performing the dueties which God requireth of vs, and to incite vs to the commit­ting of the contrary vices. As vvhen by Gods blessings vvee are made more slack and negligent in the dueties of his wor­ship and seruice, as those are who to maintaine state, come not to the assemblies of Gods Saints, to heare the Word, and call vpon his name, when as injoying prosperitie we be moued thereby to with-draw our hearts from God, and to set them vpon the world; when as honours make vs neglect him who hath aduanced vs; when as riches like thorns choak in vs the seede of the word, so as Gods spirituall graces can­not spring in vs; when as injoying pleasures, we wallow in these worldly delights, and spend that precious time wholy in them, which should bee bestowed in Gods seruice; when as by worldly prosperitie we are made more proud, insolent, disdainefull, impatient, reuengefull, cruell, vnmercifull, vo­luptuous, spending we care not what vpon back, belly, and vpon the filthy lusts of the flesh. And this is the chiefe and most vngratefull abuse of Gods benefits, when as we doe not onely not glorifie him, but dishonour and injure him in his owne gifts, as if the poore Subject being inriched by his Prince, should imploy his riches in furnishing himselfe for the seruice of the Princes enimie: or as if the wife hauing 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 vse of this doctrine serueth to conuince the greatest part of our land, of this sinne of vnthankfulnesse, seeing the more the Lord multiplyeth his benefits of peace, prosperi­tie, and abundance of all good things, the more we multiply our sins, abusing his grace vnto wantonnesse, and his mani­fold blessings, as arguments to continue vs in our impeni­tencie, securitie and hardnesse of hart. For are not those most colde in all dueties of religion, who most abound with these [Page 178] benefites? doe they not choake the seed of the Word in the most, and make it vnfruitfull? and in stead of louing and praysing God the more for his blessings, doe not men hereby grovv louers of the world, and forgetfull of God? doe not those vvho abound most in wealth, honours, and pleasures, imploy all to the dishonour of God and the seruice of sinne and sathan, spending Gods gifts in pride, excessiue braue­rie, surfetting, drunkennesse and filthy lusts of the flesh, so that the Lord may in our time justly take vp 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 obserued is, the punishment of this vngratefull abuse of Gods blessings, and that is wheresoeuer The punish­ment of ingra­titude. Gods gifts are thus abused by any, there he will strip them of them; and not onely so, but will also bring vpon them the contrarie euils: as in this place, because they abused their honour and aduancement, hee doth not onely threaten to take it from them, but to turne it into shame and reproach. So he threatneth his vineyard, that because in stead of the sweete grapes of righteousnesse, it brought forth nothing but the sower grapes of sinne, after he had bestowed all his cost and labour about it, he would not onely abandon and let it alone, but pull downe the hedge, and lay it waste to be deuoured of the beasts of the field. So when as the children Esay. 5. of Israell, were not moued by Gods benefits to loue and obedience, but sinned and prouoked him with their rebel­lions; he doth not onely with-draw his blessings, but his wrath being inflamed against them he bringeth vpon them his fearefull judgements: Wherevpon one maketh this con­clusion, Quantò maiora beneficia sunt hominibus constituta, tantò grauiora peccantibus iudicia: the greater benefits that Chryso. super Math. wee receiue from God, the greater shall bee our punish­ments, if we abuse them vnto sinne. Mat. 11. 21. Mat. 11. 21.

The vse hereof is, that seeing the Lord with a liberall hand That we must returne thank­fulnes to God for his benefits hath sowen the seed of his benefits amongst vs, wee returne vnto him the haruest of loue, obedience, and thankfulnesse; otherwise if wee vnthankfully abuse Gods blessings vnto [Page 179] sinne, the Lord will not onely strip vs of them, but also bring vpon vs the contrary euils: he vvill turne our peace into war, our libertie into tharldome, our health into sicknesse, our plentie into penurie & vvant, our glory into shame, and that vvhich vve most feare shall come vpon vs: or else vvhich is worst of all, if he continue these his gifts, yet he vvill make them of blessings curses, of benefits punishments, by giuing vs ouer to our owne wayes, and suffering vs to goe on as in all other our sinnes, so namely in this horrible abuse of his benefits, in the securitie and hardnesse of our owne harts, vn­till he attach vs by death, and call vs to a reckoning before his seate of judgement, hovv vve haue spent, and vvhat vse vve haue made of his talents, vvhen as not being able to an­swere one vvord, vve shall be bound hand and foote, and cast into vtter darknesse, where shall be vveeping and gnashing Mat. 25. 30. of teeth.

ANd so much concerning the third sinne, vvhereof the Priests are convicted and condemned, and the punish­ment denounced against it. The last sinne which particularly is laid to their charge is, their greedy luxuriousnesse, where­by they were vvholy addicted to pleasures, and pampered themselues with ease and belly-cheare; in the meane time neglecting the maine dueties of the Priesthood, vvhereby they should haue glorified God, and preserued from destru­ction both themselues and those also which vvere commit­ted to their charge. And because they could not maintaine this profuse luxurie vvithout great commings in and extra­ordinarie gaines, therefore they vsed all wicked and vnlaw­full meanes to inrich themselues, both by neglecting the duties of their callings which God required, and commit­ting grieuous sinnes which in his word he had forbidden. And this is contained Verse. 8. They eate vp the sinnes of my Verse. 8 people: and they lift vp their minds vnto their iniquitie. In vvhich words is set downe a maister sinne, and his attendant. The maister sinne is luxuriousnesse, in these vvords: they eate vp the sinnes of my people. The attendant is vnlawfull [Page 180] avarice, in these words following, and they lift vp their minds vnto their iniquitie. In the handling whereof we are first to Exposition. shew the meaning of the words, and then the doctrines which arise out of them.

And first vve are to enquire vvhat is meant by eating the sinnes of the people; for the vnderstanding vvhereof we are to know that in many places of the Scripture, sinne is put for the sacrifices, vvhich vvere offred for sinne: So Exod 29. 14 Exod. 29. 14. But the flesh of the Calfe, and his skinne, and his dung, shalt thou burne with sire without the boast, it is sinne, that is, a sinne Offering. So Leu. 10. 17. Wherefore haue yee not eaten the Leu. 10. 17 sinne, (that is, the sinne offrings) in the holy place. And in this sense Christ is said to be made sinne for vs. 2 Cor. 5. 21. that 2. Cor. 5. 21. is, an oblation, for our sinnes, for the satisfying of his fathers justice, and the appeasing of his wrath. In which significa­tion we are here to take it, so that by eating the sinnes of the people, is meant, the eating of their sacrifices vvhich were offred for their sinnes.

But it may be demaunded, how this is imputed vnto them as a sinne, to eate these sacrifices, seeing it was the portion of the Priests which was allotted vnto them by gods own com­mandement, as appeareth Leu. 6. 25. 26. 29. Vnto vvhich Leu. 6. 25. 26. 29. I answere, that they sinned in that these sacrifices did not be­long vnto them; seeing they were appropriated vnto Gods true Priests and Leuites, vvhich instructed the people, and vvorshipped God in the Temple at Ierusalem, according to his commandement: But these vvere Ieroboams Priests, cho­sen out of the basest of people of other Tribes, vvho being ignorant themselues, vtterly neglected the duty of teaching the people; neither did they offer the sacrifices in the place appoynted for Gods vvorship, but in the high places of Dan and Bethell. Secondly, in that in these sacrifices they aymed not at the glory of God▪ nor the good of the people: not at Gods glory, for they did not so much offer these sacrifices, that God thereby might be worshipped and serued, as that they might hereby serue their owne turnes, and make large prouision for their owne bellies; neyther did they respect the [Page 181] peoples good, for so they would bring store of Sacrifices, & oblations, vvhereby they might haue abundance of prouisi­on, to mainetaine them in idlenes and voluptuousnesse, they were content to vvinck at their corruptions, to flatter them in their sinnes, to be altogether silent in admonitions and reproofes, and to perswade them, that though they liued in their sinnes, yet God would be well pleased and fully satis­fied, if they brought their sacrifices to make their attone­ment. Whereby the people were moued to goe on in their sinnes without repentance, and to rest in the deede done, as though that were sufficient for their saluation. By vvhich their doctrine and practise they vtterly peruerted the right end and vse of the Sacrifices, which were instituted of God to bring the people to repentance and faith. For first when the beast was to be slaine, they were injoyned to lay their hands on the head thereof, that hereby they might acknowledge and professe, that themselues had by their sinnes justly deser­ued that death which the poore beast suffered, yea, euer­lasting death of body and soule; to the end that hereby their hearts might be pricked, and their consciences woun­ded with the consideration of their sinnes, and the apprehen­sion of Gods justice and seuere wrath against them; and so be brought to mourne and bewaile their sinnes past, and to a setled purpose and resolution not to fall into them againe for the time to come. For which end also God appoynted these sacrifices as a certaine mulct and penaltie for sinne, that by this cost and charge they might be restrained from com­mitting these sinnes, vvhich must be thus dearely expiated. Againe, wheras it vvas impossible that the bloud of Buls and Goats should purge away sinne, hereby they vvere brought as by certaine types vnto Iesus Christ, who was the Lambe slaine from the beginning of the vvorld, by whose bloud alone they were to haue redemption and remission of sinne.

But this doctrine they eyther 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 deede done, whereby they were not restrayned but rather [Page 182] incouraged to liue in sinne, seeing such easie remedies vvere prouided for them. And hence it is that the Lord vseth this metaphor of eating the sinnes of the people, to signifie their eating of the sacrifices offered for sinne; because whilst they receiued their offerings they wincked at their sinnes, neuer giuing them any admonition or reproofe, but rather incou­raging them in their wickednesse, by putting them in hope of pardon for the oblations sake; they hereby turned their sacrifices into sinne, and might fitly be sayd to feed vpon the sinnes of the people, which they swallowed in silence for their owne profit.

And thus haue I shewed their luxurious pampering of themselues in ease and bellie-cheare, signified in the first words. Their greedy auarice, vvhereby they maintained themselues in these luxurious courses, may partly appeare by that which hath beene saide, but is more plainely expres­sed in the words following: And they lift vp their mindes vnto their iniquitie, that is, they not onely curiously obserue what sinnes are committed by the people, but also earnestly desire that they may offend, that out of their falls they may raise their owne gaine and aduantage. So that in this place to lift vp their mindes vnto their iniquitie, is to expect, and as it were to gape after their sinnes as after a pray, which they earnestly couet to seaze vpon. And thus this phrase is vsed in other places, as Deut. 24. 15. Where it is said, that Deut. 24. 15. they should not delay to pay the workmans hire, because he is poore, and lifteth vp his minde vnto it (for so the words are) that is, earnestly expecteth, and wholy dependeth vpon it, because by it his life is sustained. So Ier. 22. 27. But vnto Ier. 22. 27. the land where vnto they lift vp their mindes that they may re­turne, they shall not returne.

The sinne therefore of the Priests which is here con­demned is, that they desired the people should commit ma­ny sinnes, that so they might receiue the benefit of many sacrifices, and being thus inriched, might spend their time in idlenesse and luxuriousnesse; the which was an abhomi­nable wickednesse against God; for their allowance vvas [Page 183] graunted vnto them, that they should restraine the people from sinne by their instructions, admonitions and reproofes; and therefore they were to receiue their carnall things, that they might communicate vnto them spirituall things, and howsoeuer they gayned by the sacrifices offred for sinne, yet they should not haue delighted in their sinnes, nay they should haue mourned for them, and euen haue groned vn­der their burthen, to which end the sinne offering was al­lowed them, as appeareth, Leu. 10. 17. for so he saith, that Leu. 10. 17. the sinne Offring was giuen the Priests, that they should beare the iniquitie of the Congregation, and make an attonement for them before the Lord.

But these wicked Priests were so farre from restrayning the people from sinne, that they incouraged them vnto wic­kednesse, by extenuating their offences, and offering vnto them a speedy and easier remedy; namely, that if hauing sin­ned, they would come and offer their sacrifices for sinne, God would rest satisfied, and receiue them into former fauor; and so far were they from grieuing for their transgressions, that they desired earnestly that they might trangresse, and expected their falls, as wholy depending vpon them for their gaine and aduantage.

To conclude all in a short summe, the sinnes whereof the Priests are here accused are, that they gaue themselues to idlenesse and belly-cheare, and turned the Sacrifices into a pray, wherewith they pampred themselues; and to the end that they might receiue these oblations in more abundance, they wincked at the peoples sinnes, neuer admonishing nor rebuking them for them, but rather desired they should sin that they might offer the more Sacrifices: possessing them with this conceipt, that God required no more, but that ha­uing sinned, they should by their oblations make satisfacti­on. Wherby they incouraged them vnto wickednesse, seeing hauing satisfied their lusts by committing sin, there was no more to be done for expiation, but to bring new sacrifices, & so they might againe 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 obserued out of them are these. First, wee may note, that That it is a great sinne to receiue the pro­fits of our cal­ling, and neg­lect the duties. the Lord condemneth it as a great sinne, when a man sea­zeth vpon the profits which belong vnto his calling, & spen­deth them in luxuriousnesse and belly-cheare, in the meane time vtterly neglecting the duties of his calling, for this was the sinne of the Priests in this place. The reason hereof is. First, because where the reward and profit of the calling is giuen vpon condition of the performance of the dueties of the calling, there if the dueties be neglected, and the profits receiued, it is esteemed no better then theft in Gods sight, because they are vsurped without any right, seeing they are not granted absolutely, but vpon condition of the duty which is neglected: as if the souldier receiuing pay from his prince, doe spend it vpon his lusts, and is neuer ready to fight a­gainst his enimies; and the seruant wages from his maister and neuer performe any seruice vnto him.

Secondly, because the end of our callings and the profits of them, is not that we should pamper our selues in ease, and satisfie our lusts, but that we should by the performance of our duties glorifie God, and further the good of the Church and common wealth, which who so neglects, they are like vnprofitable Drones, who gather no hony, but liue at ease and feed themselues with others labours.

Examples of this sinne we haue in Esau, who spent all his time in hunting, which should haue beene imployed in the duties of his calling. In the Sodomits, who spent their wealth in pride and pleasures, eating and drinking, idlenes and lux­vriousnesse, and wholy neglected the reliefe of the poore. Ezech. 16. 49. In the Idoll shepheards, who sleeced their Ezech. 19. 49. and 34. 2. sheepe, and fed vpon the milke, but did not feed the flocke, Ezech. 34. 2. And in the euill seruant, who seazed vpon the reward due to the steward, and spent it in eating and drink­ing, but neglected the duties which he owed, both to his mai­ster and the family. Mat. 24. 49. 50. Mat. 24. 49.

The vse of this doctrine serueth to condemne the practise of the Popish Monkes, who being abundantly prouided for [Page 185] out of the Churches stocke, doe cloyster vp themselues in their Monasteries, and spend their time in idlenesse and lux­uriousnesse, performing no dutie neither to Church nor common wealth; so also it serueth for the just reproofe of many amongst our selues; as of Magistrats, who being li­berally maintayned at the charge of the common wealth, do neglect the duties of gouernment and executing justice, and spend their time in pleasures and idlenesse. So also of Mi­nisters, who seaze vpon the preferments of the Church but doe not labour in the worke of the Ministerie: And lastly, of vnprofitable gentlemen, who injoying the fat of the land, doe spend it in pride, excesse, and voluptuous liuing, but per­forme no good dutie either to Church or common wealth. All which haue a fearefull accompt to make at the day of judgement, seeing they take the Lords liberall wages, per­forming no seruice for it, but wastfully mispend it about the satisfying of their owne sinfull lusts; let not therefore such men flatter themselues with a conceipt, that what they in­joy is their owne, and that they may doe with their owne what they list, for it is not their owne absolutely, but onelie on this condition that they performe the duties of their cal­lings of which it is the reward, and it is then onely lawfull for vs to eate our bread, when as we haue earned it with the sweate of our browes, Gen. 3. 19. Neither ought we to spend Gen. 3. 19. these gifts of God, for the satisfying of our owne sinfull lusts, seeing they are his Talents which he hath giuen vs to im­ploy, for the aduancing of his owne glorie, and the good of our fellow seruants.

The second thing to be obserued is, that howsoeuer these Men respect their owne cause more then Gods. Priests did easily remit Gods right, so farre forth as it did not concerne their owne worldly profit, and were so meale mouthed that they durst not speake against the peoples sinnes, whereby his holy name was dishonoured, yet they would loose none of their owne right in their sacrifices and oblations: whence vve may discerne a notable corruption that is in vs, which is our singular partiality in respecting our own cause more then the cause of God: for when the matter [Page 186] concerneth him, wee are verie remisse, cold, and easie to be intreated, but when it concerneth our selues, verie earnest hote and inexorable: For example, the Magistrate makes lawes for the maintenance of his owne right, state, and dig­nitie, and being made doth most straightly execute them, but either he maketh no lawes at all to represse those sins which immediately impeach Gods glory, or if their be any made yet he is verie remisse in the execution: many Mini­sters are very slacke and timerous in rebuking of sinne, for feare of displeasing their parishioners, but if any part of their owne right or duties, be with-held from them, they shew themselues bould and resolute for the recouerie of it, though it be with the displeasure of the greatest; many mai­sters suffer their seruants to vse swearing and blasphemie, pretending they are so vnruly that they can beare no sway with them, neither with their perswasions nor rebukes, but if they offer vnto them any wrong or damage, then they shew themselues men of absolute authoritie in inflicting vpon the offender sharp punishment; so they can easilie dispence with their seruants for the breaking of the Sabbath, and passe ouer the matter from themselues, by pretending that they would willingly bring them to the Church, and haue them to obserue a holy rest, but they are so stubborne and wilfull, that they cannot restraine them from their vaine and vnlawfull sports; and yet these men who can beare no rule with their seruants on the Lord day, haue authoritie and also vse it all the six dayes of the vveeke, to keepe them from these vnlawfull pastimes, and to make them to follow their worldly businesse; and where is the cause of this great difference, surely not in the seruant, who might as easily be brought, to sit in the Church on the Lords day, as to work painefully in his trade all the vveeke, but the fault lyeth vpon the maister, who is so earnestly resolute for the dispatch of his owne businesse, that he will admit of no deniall or excuse; whereas contrariwise either he carelesly permitteth his ser­uants when the Lords day commeth to doe what they lift, or dealeth so coldly and remisly on Gods behalfe, as if [Page 187] though he doe speake, he did not greatly care whether his speach be regarded or no: so when men see Gods name dis­honoured by any sin, they are so bashfull and timerous, that they are hardly moued to speak in Gods cause, but if their owne name be traduced, and their credit impeached in any company, they shew themselues furiously violent in remo­uing the imputation. The cause hereof is, our coldnesse in the loue of God, and our too much selfe loue, which maketh men thinke all too much which they doe for Gods sake, and all too little which they can doe for themselues; for if there were not this exceeding partialitie in our affections, wee would neuer shew our selues so partiall in our actions.

The vse hereof is, that seeing our corruption, we labour to reforme it; and to this end, we must continually endea­uour to abate the inordinate loue of our selues, and to increase in our harts that heauenly loue of God; and so shall we grow more milde and moderate in our owne cause, and more fer­uently zealous in the cause of God, according to the exam­ple of Moses, who in matters which concerned himselfe, was Num. 12. 1. the meekest man vpon the earth, and was easily inclined to put vp wrongs, and to depart from his right; but when he was to deale for God, he tooke vpon him an holy obstinacy, so as hee would not consent vnto Pharaoh, that so much as a hoofe should remaine behinde them, Exo. 10. 26. and shewed Exod. 10. 26. himselfe religiously cruell, in slaying some of the Idolaters, and causing others to drinke the ashes of the Idoll. Exod. Exo. 32. 20. 27 32. 20. 27. The like mildnesse and patience shewed Samuel, when his just gouernement was rejected by the inconstant people; and the like feruent zeale and holy anger, when hee was to deale in Gods cause against Agag the enimie of the Church, and in reprouing Saul (notwithstanding that he lo­ued him) for transgressing Gods commandement. 1 Sam 15 1 Sam. 15. 23. 33. 23. 26. 28. 33.

The third thing to be obserued is, that the Prophet ha­uing Luxurious pro­dig [...]ity and greedy coue­tousnesse often goe together. first accused them of liuing idlely in luxurious excesse, vnder the phrase of eating the sinnes of the people, doth in the next place condemne them of greedy couetousnesse [Page 188] and vnlawfull avarice, whereby they desired to inrich them­selues, euen by the sinnes of the people, that so they might maintaine their wastfull and profuse expences, about their pleasures and belly-cheare. And indeed fitly are these joy­ned together in the reproofe, seeing they are seldome seue­red in the offender; for idlenesse and luxurious excesse, is the mother which breedeth and bringeth forth vnlawfull coue­tousnesse, and this wicked auarice is the nurse of this excesse and idlenesse. When as men addict themselues vnto idlenes, neglecting the duties of their callings, and yet will maintaine their port aboue their pitch, and wastfully spend in pride, pleasure, and belly-cheare, aboue their meanes, then must they of necessitie fall to plotting and deuising, how they may haue extraordinary supply by wicked and vnlawful meanes, when as those which are honest and approuable faile them; then they begin to couet other mens goods, and to plot meanes how they may compasse them; then they fall to stea­ling, purloyning, bribing, oppressing, cousening, deceiuing and what not, that they may inrich themselues & maintaine their excesse and pleasure. Thus Magistrates consume their people with tributes and taxations, that hereby they may maintaine their excesse and wastfull expences. Thus Mini­sters heape liuing vpon liuing, because they cannot be con­tent to liue frugally within their compasse, but must maine­taine a port and state aboue their lawfull meanes, that by their profuse hospitality, they may aduance 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 maintaine themselues, their wiues, and children, in excessiue and almost princely brauery, are driuen to increase their fines, and inhaunse their rents to excessiue rates, and when all this is not sufficient to defray their charges, they are faine to giue ouer hospitalitie, and to hide themselues in corners to saue expences. And thus also Citizens vying with one another, who shall exceede in pride and excesse, and not being able to maintaine themselues in this course by their lawfull gaines and honest labours, are driuen to vse all manner of fraud [Page 189] and deceipt in buying and selling, subtill slights, and indirect wayes; and when all this will not serue the turne, they are at the last constrayned to breake and become bankrupts, either vtterly ruined in their estates, or that which is worst of all they keepe in their hands the goods of those who haue credited them; and so seeke to rise againe by their fall, & to inrich themselues by bringing others into pouertie: or if not so, then they seeke to buy or farme some office, where­in they may liue by bribing, proling, extortion and exacti­on, or procure a patent for some Monopolie, that so they may aduance and raise their owne gaines, out of the losse & hinderance of the whole land and common wealth.

The vse hereof is, to moue men to liue within their com­passe, and to imbrace temperance and frugalitie as being Frugalitie is a good vertue. excellent vertues in themselues, and also singular meanes to preserue vs from many vices, and to restraine vs from rush­ing into grieuous tentations: For so long as a man liuing by his honest labours, doth keepe his expences with in the compasse of his gaines so long he hath much peace of con­science and contentation of minde, neither is he easily drawn by hazarding his credit and much lesse his soule, to gaine that wealth which he can well want; whereas those who spend their time in idlenesse pleasure and luxurious excesse haue alwayes their mindes stretched vpon the racke of want, tormenting themselues with carking care, how they may salue their credit, and maintaine their idle brauerie, and luxurious wast; and not being able to compasse their desires by honest and lawfull meanes, they lye open to all tentati­ons of the diuell, and are ready to entertaine any wicked and dishonest course which seemeth to proffer vnto them the least gaine.

Fourthly, we may here obserue, that the Lord condem­neth That it is an haynous of­fence to in­deauour to in­rich our selues by the sinnes of others. it as a haynous offence, when as men desire to inrich themselues by the sinnes of others; I say when as men desire the falls of their neighbours for their owne aduantage: other­wise it is lawfull for Magistrates to take penall fines, when as they doe not desire that their subiects should offend for [Page 190] their owne gaine, but rather by these punishments indeauour to restraine them from committing of the like faults. But to delight in the sins of our brethen, because thereby we haue gaine and aduantage, is outragious wickednesse in the sight of God; for seeing the plagues of God, death and condem­nation is the due wages belonging vnto sinne, what do these men but greedely desire gaine, though it cost the price of mens bodyes and soules, and cast the offenders downe into hell? Now if it be an outragious sin to desire gaines, though it be purchased with the bodily life of our neighbour, what shall we thinck of the horriblenesse of their sin, who seeke their owne profit by hazarding both their bodyes and soules to eternall destruction? Thus doth the Pope of Rome of­fend, who inricheth himselfe by selling dispensations for sinne, and is content to tollerate filthy stewes, that thereby he may increase his yearely revenew: And thus doe Magi­strates offend, when they rejoyce in the peoples faults and transgressions, because by inflicting vpon them a penal mulct they inrich their owne coffers. Thus doe Lawyers offend, who delight in the malice, discord, and contentions of the people, because hereby they haue fit opportunitie to inrich themselues with fees. Thus doe Iudges and Officers of such Courts offend, as make a pray of the sinnes of the people, watching after & hopefully expecting the neglect of duties, as after a booty or prize, and rejoycing in their hearts, when as they heare of adulteries, slanders, and other enormious crimes, because they may out of them, raise their owne pro­fit, which wickednesse they manifestly commit, who change the course of the Law, and turne open punishments into priuie mulcts, and punishments which should be personall and exemplary, into punishments of the purse. Thus also do they sinne, who that they may preuaile in their suites, giue hire vnto the sons of Beliall to confirme their false euidence by wicked perjury. And thus doe shop-keepers grieuously offend, when as they can be content, that their seruants should in selling their wares, vse lying, swearing, and deceipt, that thereby they may put them off at the higher rate. But in this [Page 191] respect Ministers doe most grieuously sinne, when as either they mislead the people, in errours and heresies, that they may haue the fitter opportunitie of inriching themselues; or when as they flatter them in their sinnes, and sow pillowes vnder their elbowes, that they may more securely goe on in wickednesse, that so by pleasing them in their lewde courses, they may haue the greater interest in them, & in their purses. And this was the sinne of the Priests in this place, who by their false doctrine hartned the people in their sins, teaching them that when they had sinned, there was no more to bee done, for the appeasing of Gods anger, but to offer their sa­crifices: and thus the Scribes and Pharises countenanced children in their vndutifullnesse and rebellion against their parents, if they would bring vnto them oblations. Mat. 15. Mat. 15. 4. 5. 4. 5. 6. And this is the sinne of those false teachers which the Apostle Peter fore-telleth should be in these latter dayes, which through couetousnesse should with fained words make merchandise of mens soules. 2 Pet. 2. 3. The which prophecie 2 Pet. 2. 3. we may see most euidently accomplished in the Cleargie of the Church of Rome, who for mony sell dispensations for sinnes, and incourage the people in all manner of wicked­nesse, by offring vnto them easie remedies to free them from this burthen; namely, by doing or buying out of penance, by going on pilgimages, by offring to Saints, by purchasing of pardons, indulgences, and absolutions, by auricular confes­sion, by giuing of money to haue masses, trentals, and dirges saide for their soules: for what worldly man would not be incouraged to liue in his sinnes, which are more deare vnto him then his wealth, yea, then the fruite of his owne body, as the Prophet sheweth; if he may be acquitted of the guilt Micah. 6. 7. and punishments thereof by confessing them to the Priest, and by giuing of money for the procuring of a pardon or dispensation?

The vse of this doctrine serueth to make vs abhor the sin Couetousnesse the roote of all euill. of couetousnes, which if we once intertaine into our hearts, it wil lay them open vnto al wickednes; for as the Apostle saith, they who resolue vpon this, that they will be rich, they fall into [Page 192] tentations and snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction; for the desire of money is the roote of all euill, &c. 1 Tim. 6. 9. 10. Yea it ma­keth Tim. 6. 9. 10. men not onely themselues to run into all manner of sin, not caring what wicked meanes they vse for the increasing of their wealth, but also to take delight in the sinnes of other men, if they be aduantageable vnto them, not caring for a lit­tle gaine to sell and betray the soules of those to vtter destru­ction, for the redeeming whereof Christ did shed his most precious blood.

ANd thus much for their sinne: in the next place he set­teth downe their punishment, the which is first gene­rally expressed, and then partticularly specified: It is gene­rally expressed. Verse 9. And there shall bee like people, like Verse 9 Priest: for I will visit their wayes vpon them, and reward them their deedes: or thus, therefore like as the people be, so shall the Priest bee also, &c. In which words their punishment is de­scribed The expositiō. in a two-fold proportion of quantitie: first, that the people and Priests should without any difference beare the like punishments. Secondly, that this retribution of punish­ment, should be proportionated to their wayes and works.

Concerning the first, the Lord threatneth that because there was no difference to be found betweene the people & the Priests, but that both had vttterly neglected their duty: the Priests by liuing in ignorance, idlenesse & luxuriousnes, neglecting the preaching of the word, whereby they should haue instructed the people, and misleading them by their false doctrine, into errors for their owne game & aduantage: the people in that they willingly desired to liue in ignorance, & rather chose to be vnder the leading of those blind guides, because they would securely goe on in their sinnes, then vn­der Gods true Prophets, who would gaule their consciences by their reproofes: therefore without difference or respect of persons, he would inflict vpon them like punishments, that is, hee would depriue both of all signes of his loue and fauour, cause both to be led into captiuitie, subject both to [Page 193] many miseries and calamities, and make both alike contemp­tible and inglorious.

The which punishment as it did lye heauie vpon all the people in that they should bee stripped of all the benefits which they injoyed, and subjected vnto want and miserie, be made of free-men, bond-slaues, and of the children of God, the seruants of their enimies, so most heauily did it lye vp­pon the Priests, in that they fell as it were from the highest staire of honour, riches, and dignitie, vnto as low a bottome of penurie, comtempt, and ignominie, 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 diuers and different, for those who are no­ble and in high place, more faire and easie punishments; for those of meane and base estate, those which are more cruell and ignominious: but the Lord telleth the Priests here, that he would haue no regard of their place, but without all re­spect of person or calling, would cause their punishment to be as sharpe and shamefull as the basest of the people. The like place vnto this we haue. Esay. 24. 2. And there shall bee Esay. 24. 2. like people like Priest, and like Seruant like Maister, like maide like Mistresse, &c. 3. Tbe earth shall be cleane emptied and vt­terly spoyled, &c.

The reason why the Lord thus dealeth with them is, be­cause they were not Gods true Priests, but shadowes onely; which were in the place, but performed no substantiall duty of that calling, and bore the title, but vtterly neglected the maine part of their office, the teaching of the people. Now their function, honours, and titles, did not lessen but rather aggrauated their sinnes, in that they vnthankfully abused Gods extraordinarie benefites, and made their sinnes more exemplarie and scandalous, in which respects it is truely sayde.

Euery vice is aggrauated by the dignitie 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 haynousnes of their offences. For I will visite their wayes vpon them, and reward them their deeds. In which words is set downe both the administration of Gods judge­ments, and the execution; the administration in these words; I will visit their waies vpon them. For the vnderstanding wher­of we are to know, that the word visit is metaphoricall, bor­rowed from the practise of just Magistrates who going about to punish offenders, doe first visite and examine the faults, and then proceede to punishment: so the Lord to approue his righteous judgements, doth shew that hee will not inflict his punishments rashly, but vpon mature delibe­ration and examination of the delinquents: the which the Lord is able to doe in an instant, both in respect of his owne infinite knowledge and wisedome, and also in regard that he can alwayes readily produce our witnesses against vs, euen our owne consciences.

The things which the Lord threatneth to visit and exa­mine are their wayes; the which also is metaphoricall, and signifieth a mans course of life & conuersation, in the which he walketh as in his constant way; and if at any time hee chance to digresse out of it, yet he returneth into it againe: And thus it is taken Gen. 6, 12. For all flesh had corrupted his Gen. 6. 12. way vpon 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 extraordinarie actions, which are as it were slips out of the way, by-pathes and digerssions, but according to their vsuall wayes, that is, the constant and continued course of their life and conuersation.

The execution of Gods just judgements, after due triall and examination, is expressed in these words: and reward them their deeds. Where the Lord threatneth that hee will deale with them as a just judge, neither rigorously intending the punishment aboue the fault, nor partially sparing them for fauour or friendship, but that he will equally proportio­nate the punishments according to their demerits. Where [Page 195] 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 hipocritically coloured and dissembled, but that hee may approue his righteous judgements both to the offender and to all others, hee saith hee 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 vnper­tiall proceed­ing in the ad­ministration of his iudge­ments. which arise out of them are these. First, wee may obserue Gods vpright and vnpartiall proceeding in the administa­tion and execution of his judgements and punishments, whereby without any respect or acceptation of persons, cal­lings, or degree, he rendreth vnto euerie one according to their deserts, as in this place, howsoeuer the Priests farre excelled the common people, in place, dignitie, and authori­tie, yet because they were a like sinfull, he putteth no dif­ference between them in their punishments. When the whole world rebelled against him, without any respect of persons, state, or condition, he ouer▪whelmed them all with a gene­rall deluge. When Pharaoh resisted his commaundement, he found no more fauour then the basest of his people. When Nebuchadnezzar would needs be his riuall in his glorie, it was not his Monarchie could keepe him from feeding and lodging amongst the brute beasts. All Ahabs royalty po­wer and authoritie, could not priuiledge neither him nor Iesabell from hauing their blood licked by the dogges. In a word there was neuer any so great and mightie who had any fauour at Gods hand for their power and mightinesse, but if they as grieuously sinned, they also were as grieuously punished, as the poorest and most abject. The curse of the law is denounced indifferently against all who transgresse it, Deut. 27. 26. Tophet is prepared of old, not onely for poore Deut. 27. 26. Esay 30. 33. Ezech. 18. 20. wicked men but also for the wicked King, Esay. 30. 33. And without all respect of persons the soule that sinneth must dye. Ezech. 18. 20. The reason is because they are all alike the workmanship of his hands; and therefore as the potter is no [Page 196] more beholding to his pots which are more curiouslie wrought, then to those which are made for the basest vse; so the Lord is no more bound to men of greatest dignitie, then to those of meanest condition, seeing all are his creatures, alike, and what they haue, they haue receiued from him. This reason Elihu rendreth, he accepteth not (saith he) the person of Princes, and regardeth not the rich more then the poore, for they be all the worke of his hands. Iob. 34. 19. Againe, in respect Iob. 34. 19. of Gods infinte Majestie all are alike, and in respect of his soueraigne authoritie, all are equally his poore vassals, vnto whom he hath giuen his Law, from the obedience whereof none are exempted more then other, nor yet from the pu­nishment therein denounced if they transgresse it. Yea, so far is God from sparing the great, rich, and mighty, that these of all other shall receiue the greatest measure of punishment. First, because they haue more vnthankfully abused his rich mercies as meanes to further them in their sins, which should haue serued as so many arguments to moue them to obedi­ence, & then because being aduanced aboue others in place, dignitie and authoritie, their sinnes tend more to the disho­nour of God, and hurt of their neighbours, then the sinnes of those who are in meane estate, because they are examplary and scandalous, inticing and drawing inferiours to imitate their wicked practises; so that seldome do these high Cedars fall, but they beate downe many of the lower shrubs that stand about them.

The vses of this doctrine eyther concerne all men in ge­nerall, Gods vpright­nesse should moue vs to mortifie our sinnes. or more especially respect those who are of higher place and condition: the vse which concernes all men is, first, that seeing the Lord who is to be their judge, judgeth vp­rightly without respect of persons, they be hereby moued to labour in the mortifying of their corruptions, in the & clean­sing of their soules from sin, that so they may appeare righ­teous before him, and thereby escape the seueritie of his ju­stice. And this vse Moses maketh, Deut. 10. 16. Circumcise Deu. 10. 16. therefore the foreskinne of your hearts, and harden your necks no more. 17. For the Lord your God, is God of Gods, and Lord of [Page 197] Lords, a great God, mighty and terrible, which accepteth no per­sons, nor taketh reward.

The second vse is, that wee shake off securitie, whereby Gods justice should make vs to shake off security. men carelesly goe forward in their sinnes, as though God would neuer call them to reckoning, or though he did, yet were so mercifull that no place will be left for his justice; such are to know, that as God is infinite in mercy, so also hee is infinite in justice, and therefore will execute his righteous judgements, according to their workes good or euill, with­out respect of any mans person: so that it behoueth euery one carefully to watch ouer their owne wayes, and to trem­ble with feare before Gods majestie, when as they finde that they liue in any knowne sinne without repentance. And this vse is made by the Apostle. 1 Pet. 1. 17. And if ye call him 1 Pet. 1. 17. father, which without respect of persons iudgeth according to euerie mans worke, passe the time of your dwelling here in feare.

The third generall vse is, that we doe not offer wrongs God a just re­uenger of wrongs. and injuries against our neighbours, for though we can carry the matter so cunningly that they can get no aduantage a­gainst vs before the judgement seate of men, yet when God the vpright Iudge shall come in his visitation, he will with­out respect of person reuenge the wrongs of the injured, and pay euery one by that measure wherewith they haue measu­red vnto others. And this vse also the Apostle maketh, diswa­ding men from behauing themselues injuriously to others, because hee that doth wrong shall receiue for the wrong which hee hath done, there being no respect of persons with GOD. Col. 3. 25. Col. 3. 25.

The vse which concerneth Superiours: first, respecteth God punisheth the mighty as well as the weake. those who excell others in power and riches, that they bee not hereby enbouldened to bee insolent in offring injuryes, or cruell in oppressing the poore and weake, knowing that there is a superiour power vnto theirs, who nought respect­eth their wealth and might, for hee regardeth not bribes, nor feareth the face of the Prince, more then the basest subject, who one day will goe his circuit and visitation, and summon [Page 198] all to appeare at his Assises, and will haue the causes of the weake and needy, without partialitie tryed before him: For hee accepteth not the persons of Princes, and regardeth not the rich more then the poore, because they be all alike the work of his hands, as it is Iob. 34. 19. Iob. 34. 19.

Secondly, it respecteth superiours in authoritie, as Magi­strates, Magistrates must execute righteous judgement. and maisters of families, that they be hereby moued not to abuse their authoritie which God hath put into their hands, to his dishonour and the hurt of their neighbour. As first, that the Magistrates in the feare of the Lord execute righteous judgement, without hauing respect of any mans person, place, or state, not peruerting justice for feare, fauour, or reward; knowing that there is a supreame Magistate aboue them, before whom they must be also judged, who cannot be corrupted or peruerted, from judging righteously, because there is no iniquitie with him, nor respect of persons, nor receiuing of rewards, as Iehosaphat speaketh to his Iudges. 2 Chron. 1 Chron. 19. 6. 7. 19. 6. 7. So likewise Maisters of families, are so to behaue themselues towards their familie and seruants, in loue, peace­ablenesse and justice, as knowing that they also haue a mai­ster in heauen, and a judge of all their actions, who will judge without all partialitie, the person of the Maister and seruant, being vnto him both alike; and this vse the Apostle maketh of this doctrine. Eph. 6. 9. Ephe. 6. 9.

The second thing to bee considered is, that howsoeuer God doth not continually pu­nish our sins, but deferreth his punish­ments to cer­taine dayes of visitation. wicked men doe daily by their sinnes prouoke Gods wrath, yet the Lord doth not continually inflict his punishments, but as a just and mercifull Iudge, deferreth them vnto cer­taine times of visitation, and as it were vnto certaine dayes of Assises, as appeareth in this place; for howsoeuer the Priests were so wholy corrupted in their wayes, that they deserued present punishment, yet he doth not presently in­flict it, but deferreth it to the day of his visitation: so when the whole world was wholy corrupted with sinne, yet he de­ferred their punishment for the space of an hundred yeares. Though Sodome and Gomorrah abounded in all wicked­nesse, yet he put off the day of his visitation till the measure [Page 199] of their sinnes was full: and though the Cananites were out­ragiously sinfull, yet the Lord deferred to punish them for many yeares, till their sinnes were come to full ripenesse. The causes of which delayes are diuers: the first and prin­cipall is Gods owne nature, euen his patience and long-suf­fering, which maketh him long in resoluing to punish, and when he hath resolued, slow in execution: and this the Lord himselfe professeth in that discription whereby hee maketh himselfe knowne. Exod. 34. 6. The Lord, the Lord, strong, Exod. 34. 6. mercifull and gracious, slow to anger. So Dauid, Psal. 103. 8. Psal. 103. 8. The Lord is full of compassion and mercy, slow to anger and of great kindnesse. 9. He will not alway chide, &c. And this made Ionah lothe to denounce destruction against Nineueh because he knew that he was a gracious God and mercifull, slow to anger, repenting him of euill. As it is Ion. 4. 2. The second cause is, Ion. 4. 2. that men may haue time to turne from their sinnes by re­pentance, and so escape his punishments. For God taketh no delight in their destruction, but in their conuersion and saluation, as hee protesteth. Ezech. 33. 11. And this end Ezech. 33. 11. the Lord plainely noteth, Esa. 30. 18. Yet therefore will the Esa. 30. 18. Lord waite that he may haue mercy vpon you, &c. And the A­postle plainly expresseth it. Rom. 2. 4. where he saith, that Rom. 2. 4. Gods patience and long-suffering leadeth vs to repentance. The Apostle Peter likewise, whereas he saith, that the Lord is pati­ent towards vs, because he would haue no man to perish, but would haue all men to come to repentance. 2 Pet. 3. 9. Lastly, that he 2 Pet. 3. 9. may leaue the wicked and impenitent without excuse; for when as he hath shewed himselfe lothe to punish both by his delayes, and by vsing all meanes to reclaime them, and yet they stubbornly persist in their wickednesse, then are the judgements of God inflicted vpon them approued by all men, and euen by their owne guilty consciences.

Notwithstanding howsoeuer the Lord for these and diuers Gods delaying judgement ma­keth men se­cure. other causes deferreth the execution of his just vengeance, yet men abuse this his long-suffering vnto sin, either imagi­ning with the Atheist, that he hath not thunderbolts inough to dart against euery sinner for euery fault, or that there is [Page 200] no prouidence, no justice, no God that regardeth the sins of men: or with the secure Worldling, that they may go on in their sinnes without repentance, because these punishments which are so long delayed, will neuer be inflicted; according to that, Eccle. 8. 11. because sentence against an euill worke is Eccl. 8. 11. not executed speedely, therefore the hart of the children of men is fully set in them to doe euill. An example whereof we haue in the euill seruant. Mat. 24. 48. who because his maister Mat. 24. 48. deferred his comming, so behaued himselfe as though hee would neuer come: and in those mockers who because the day of judgement is deferred, therefore walk after their owne 2 Pet. 4. 3. lusts; like herein vnto foolish theeues, who imagine that be­cause the Iudge doth not euery day sit vpon the judgement seat, therefore they may securely steale, because the Assises will neuer come.

But such are to know, that as Gods mercy and patience will not suffer him to make hast in the punishing of sinne, so his justice will not suffer him for euer to let it go vnpunished; and howsoeuer hee doth not vse martiall law in executing justice as soone as the offence is committed, yet let them as­sure themselues, that vnlesse by repentance they plead their pardon, he will surely visite them, either at his quarter Ses­sions in this life, or at his generall Assises in the life to come. Though Saul were long repriued, after he was condemned, yet at last came the fearefull day of his execution. Though Naboths bloud was long vnreuenged, yet at last God visited this sinne, both vpon Ahab, Iesabell and all their posterity. Though for a time Ieroboam flourished in his Idolatry, yet at length it brought a fearefull destruction vpon his whole familie. And though the Lord for a long while suffered the people of the Iewes with great patience and long-suffering, yet at last he payed them home, so that now they are a specta­cle of his heauy wrath vnto all nations, and a reproach and hissing to the whole world.

The vse of this doctrine is, first, for our instruction, that we imitate the Lord in his patience and long long-suffering, not letting the raines loose to fury and reuenge, vpon euery [Page 201] occasion, but rather striuing to ouercome euill with good­nesse.

Secondly, for our admonition, that we doe not abuse Gods patience to impenitencie and hardnesse of hart, least whilst we thus heape vp the measure of our sinnes, we doe also trea­sure vp for our selues wrath against the day of wrath, and of the declaration of the iust iudgement of God, who will reward euery man according to his workes, as it is, Rom. 2. 5. 6. Rom. 2. 5. 6.

The third thing to be obserued is, that he saith he will visit their wayes vpon them; thereby giuing them to vnder­stand, God judgeth vs according to our vsuall conuersation, and not our extraordinarie actions. that hee would not in examining and judging of them stand vpon their errours, by-pathes, and extraordinary acti­ons, but vpon their vsuall behauiour, and vpon their ordi­narie course in their life and conuersation. From whence we learne that the Lord in the day of his visitation will not re­gard nor examine our sinnes to punish them, nor our good actions to reward them, if they be extraordinarie and extra­uagant, but will deale with vs according to our customable carriage of our selues, and vsuall demeanure: so that if our way and course of life wherein we walke, be the way of ho­lynesse and righteousnesse he justifieth and approueth of vs, notwithstanding our many slips and fals in this way, and er­rours, by-pathes, and digressions out of this way: for not onely they are to be accounted blessed of God, who sinne not, seing thus the blessing should belong to none of the sonnes of Adam Christ excepted, but they also are blessed Who haue not stood in the way of sinners, nor sate in the seate of the scorners, as it is, Psal. 1. 1. that is, who haue not made Psal. 1. 1. a custome and vsuall practise of sinne and wickednesse; and the reason is, because the Lord doth not judge vs as he find­eth vs in some by-way, where into we haue bene thrust with some violent or suddaine passion, but according to that way wherein we walke with a constant purpose and setled reso­lution. So it is saide that they are blessed, who are vpright in their way, and walke 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 vprightnesse of their harts [Page 202] desire to keepe a constant course in godlynesse; and howso­euer they often goe astray through errour and corruption, yet make choise of Gods Law as the way wherein they de­sire to walke. For if the Lord should marke what is done a­misse, who were able to abide it? Psal. 130. 3. If hee should Enter into iudgement with vs, and examine our particular Psal. 130. 3. faults, none that liueth should be iustified in his sight. Ps. 143. 2. Psal. 143. 2. But the Lord knoweth our weaknesse, and accepteth of our desire and indeauours, he doth not deale with vs after our sins, nor rewards vs after our iniquities: but as a father hath com­passion on his children, so hath the Lord compassion on them that feare him: for he knoweth whereof we be made, he remembreh that wee are but dust, as it is Psal. 103. 10. 13. 14. Psal. 103. 10. 13.

As therefore a louing father beareth with the infirmities of his childe, when he seeth that he taketh good courses, & indeauoureth with an earnest desire to please him: so the God pardon­eth our infir­mities when we haue good indeauours. Lord much more accepteth of the imperfect obedience of his children, when as he seeth that with vpright harts, they desire to serue and please him, couering their imperfecti­ons with Christs perfect righteousnesse, 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 Dauid did make a fearefull digres­sion out of the way of righteousnesse when as he commit­ted murther and adulterie, and numbred the people, yet God did not judge him according to these particular slips, be­cause in the whole course of his life he kept the wayes of the Lord, and hated all by-wayes of falshood and iniquitie, as himselfe professeth, Psal. 18. 21. and 119. 104. Hee did not condemne Peter for digressing into the way of iniquitie Psal. 18. 2. and 119. 104. when as he denied his maister, because he did not voluntari­ly make choise of this way, but was suddainely thrust into it by violent feare; nor Paul because he sometimes did the euill Mat. 26. which he would not, being taken captiue with the violence of sinne, seeing he was in his generall course delighted in the Rom. 7. law of God, and did earnestly striue against his corruptions.

So in like manner, he judgeth the wicked according to [Page 203] their wayes, and not according to their particular actions, God respect­eth not ague fits in religion. neither doth hee respect their ague fits of Religion, and justice, when as generally in the course of their life, they cast his lawes behind their backe, and willingly walke in the wayes of wickednesse, but judgeth them according to their wayes, and the constant course of their conuersation. So it is saide that the wicked should eate the fruite of their owne wayes. Prou. 1. 31. And the Lord threatneth to visit Iacob Pro. 1. 31. according to his wayes, Hos. 12. 2. Though Pharaoh some­times Hos. 12. 2. confessed his sinne and justified God; though Saul vttered many good speeches, and performed many actions which might well haue beseemed a better man; though Iehu in a fit shewed great zeale in suppressing idolatrie, and in erecting Gods true worship; though Ahab once humbled himselfe before God, and by outward signes testified his re­pentance; and though Herod hard Iohn the Baptist willingly, and in many things yeelded obedience to his admonitions, yet none of all these were approued by God, because what­soeuer their particular actions were, yet they were wicked in their wayes, that is, in their life and conuersation.

The vse of this doctrine is, that wee labour for vpright We must la­bour for vp­right harts. harts, and constantly resolue to forsake all sinne, and to im­brace all righteousnesse in our liues and conuersations; and then if besides our purpose and desire we digresse out of the right way by falling into some sinne through infirmitie and the violence of our corruptions, the Lord will spare vs as a father spareth his childe, who desireth to please him, as hee professeth, Mal. 3. 17. Neither shall our imperfections and Mal. 3. 17. slips, with-draw Gods loue or hinder our saluation, because he doth not visite nor punish men, according to their errours and slips, but according to their wayes, and ordinarie course of life.

Secondly, it serueth for the terrour of hipocrites, who se­curely God regardeth not the extra­uagant good deeds of hipo­crits. goe on in the course of sinne, thinking that God will be well pleased if at sometimes they make a shew of religion by going to the Church, or giuing an almes to a poore man, or by performing some other workes of justice, mercy, [Page 204] or liberalitie. But such are to know, that vnlesse they keepe a constant course in godlines, and make the path of righteous­nesse and holinesse their ordinary way, all their particular good workes, which are but as it were so many steppings aside out of their constant course of sinning, will little pro­fit them in the day of Gods visitation, because they shall bee judged, not according to their extrauagant good deedes, but according to their wayes and ordinary conuersation.

The last thing to be obserued is, that he saith he will re­ward God judgeth vs according to our outward actions. them according to their deeds Whence we learne that in the execution of Gods punishments and judgements, he doth not proceed according to mens thoughts and intenti­ons, nor yet according to their speaches and words, but ac­cording to their workes and actions; so that it will not auaile vs, when God commeth to visite and judge vs, to say that we haue had many godly resolutions, religious intentions, and a good meaning; nor yet that we haue said, Lord, Lord, and made a goodly profession of religion and godlinesse, if we haue beene profane and vnjust in life and conuersation, and haue not done the will of our father which is in heauen. Mat. Mat. 7. 21. 7. 21. Seeing the Lord will reward vs, 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 seeth all things. Iob. 42. 2. He Iob. 42. 2. searcheth the heart and reines. Ier. 17. 10. And hee iudgeth Ier. 17. 10. euen the very secrets of men. Rom. 2. 16. And it is also sayd Rom. 2. 16. that men shall giue an account of euery idle word at the day of judgement. Mat. 12. 36. But this is vnderstood, that the Mat. 12. 36. Lord will principally in giuing sentence, in dispensing of his punishments and rewards, respect our works and actions. So it is said. Rom. 2. 6. That God will regard euery man according Rom. 2. 6. to their works. So Mat. 16. 27. it is said, that the Sonne of man Mat. 16. 27. shall come in the glory of his father, with his Angels, and shall giue to euery man according to his deeds. And the Apostle tel­leth vs, that we must all appeare before the iudgement seate of Christ, that euery man may receiue the things which he hath done [Page 205] in his body, whether good or euill. 2. Cor. 5. 10. So likewise 2. Cor. 5. 10. our Sauiour Christ setting down the forme of the last judge­ment, sheweth that the sentence shalbe pronoūced according to their workes. 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 euill workes, so the godly are saued for the merit of their good works; seeing there is not the like reason in that they are absolutely euill, but these not absolutely good and perfect, and therefore cannot justifie nor saue vs before Gods judgement seate, they being imperfect; but onely a liuely faith, which doth apply vnto vs Christs perfect righteousnesse. But for as much as this faith is a spi­rituall grace, and not outwardly seene, therefore the Lord to take away the brags of hypocrites, who would boast of that faith which indeede they haue not, and to approue vnto all his righteous judgements in dispensing of his rewards and punishments, doth not judge according to the roote of faith which is hidden, but according to the fruits of good works which are open and manifest.

The vse of this doctrine is, that we do not with ignorant We must not content our selues with our good meanings people content our selues with our good meanings, nor with hypocrites rest in glorious speaches and in a goodly profes­sion of Religion, but that wee labour to approue both our good intentions and outward profession to be indeed sincere and vpright, by our holy practise and actuall obedience. For not euery one who saith Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of the father which is in hea­uen. Mat. 7. 21. Not the hearers of the Law, but the doers Mat. 7. 21. thereof shall be iustified. Rom. 2. 14. Not they that are bare Rom. 2. 14. Luke. 11. 28. hearers of the Word, but they which heare it and keepe it are blessed; as for those who are professors of pietie, and wor­kers of iniquitie, they shall be separated from Christ and from his glory. Mat. 7. 23. Mat. 7. 23.

Secondly, it serueth to shew the miserable estate of the The miserable estate of the wicked. wicked in the day of Gods visitation, who shall haue a pro­portion of punishment according to their sinnes, for if euery sinne deserue euerlasting death, seeing Gods infinite justice [Page 206] being offended, cannot be satisfied but by an infinite punish­ment, what a fearefull measure of condemnation is prepa­red for those, who shall beare the punishment of their sins which are innumerable, & of which they haue made an vsual and common practise!

ANd so much concerning their punishment generally expressed. In the next place it is particularly specified, Verse 10. For they shall eat and not haue enough, they shall Verse 10 commit Adulterie and shall not increase, because they haue left off to take heede to the Lord. In which words he doth propor­tionate The expositiō. a punishment to their sinne, and withall adjoyneth another cause of all the euill which he brought vpon them. The punishment proportionable to their sin is, that whereas they bent their whole indeauour to pamper the belly, and to passe their dayes in all voluptuous excesse, the Lord threatneth that they should spend all their labour in vaine, for eyther they should not attaine to that plenty which they so earnestly desired, or though they had abundance, yet he would with-draw his blessing and make all vnprofitable, so as they should finde no contentment in any thing which they injoyed: and whereas they exceedingly desired to haue store of children, vnto whom they might leaue that abun­dant wealth which they had couetously scraped by the wic­ked abuse of their office and Priest-hood, that so they might perpetuate their names and continue an euerlasting memory of themselues in their posteritie; and because they could not haue so many children as they desired in lawfull marriage, therefore gaue themselues to vnlawfull lusts, and multiplyed their adulteries, that so at least they might increase a bastardly broode, who might succeed them; the Lord threatneth that he would crosse them in this their wicked purpose also; for howsoeuer they multipled their whoredomes for increase, yet their posteritie should not hereby bee multiplyed, but their name should perish notwithstanding all their wicked deuices to continue it, and their wealth which they desired should be injoyed by their children, should all come into [Page 207] the hands of strangers.

The meaning then of these words is this, that because these Priests cared not what wicked meanes they vsed so they might accomplish their desires, therefore the Lord threat­neth to crosse and curse them in all their impious designes, so as they should by no meanes attaine vnto their euill pur­poses. More particularly, because they were addicted vnto all manner of wicked auarice, that being inriched they might spend their time in voluptuous pleasures, he therefore threat­neth, that though they had store of foode, yet it should not satisfie them; though they exceeded in all manner of volup­tuous pleasures, yet they should bring vnto them no manner of contentment, but the more they fed vpon them, the more they should hunger after them; and howsoeuer they seemed filled, yea and cloyed with them, yet they should not satisfie them, but rather increase their appetite. And because for the increasing of their posterity, they rather trusted to their adul­teries, then to Gods blessing on their lawfull marriage, ther­fore he threatneth that they should spend their strength in vaine, and notwithstanding all their wicked indeauours to the contrary, should dye childelesse.

The cause and as it is were the roote of all these euils, is discouered in these words: Because they haue left off to take heede to the Lord: or, to obserue and waite vpon the Lord. Which words may admit of a generall or more speciall in­terpretation: generally they may be vnderstood thus, that therefore these euils came vpon them, because they had giuen ouer to obserue the Lord, his will, and his commandements, that they might performe obedience vnto them; for seruants are saide to obserue their maisters when as they diligently waite vpon them, and are ready at their becke, marking and obseruing both out of their words and countenances, what is their will and pleasure, that they may obey it. And thus this phrase is vsed Zach. 11. 11. The poore of the sheepe which doe Zach. 11. 11. obserue me, or waite vpon mee, that is, who indeauour to serue and please mee. So that in this sense the sinne which is here laid to their charge was, that they had giuen ouer to serue the [Page 208] Lord, and had forsaken his pure worship prescribed in his word, and not marking what Gods will was, had giuen ouer themselues to will-worship, and the inuentions of their owne braine.

The more speciall interpretation, which I take to be most fit and agreeable to the text is this; that because they had vsed all wicked & vngodly meanes, to maintaine themselues in voluptuous pleasures, to attaine vnto riches, and to propa­gate their posteritie, and had left off to obserue the Lord, that is, to wait vpon him, in the vse of lawfull meanes, for the attaining vnto their desires, not regarding what was his will, so they might haue their owne wil, nor relying vpon his pro­uidence, but vpon their owne vnlawfull shifts; therefore he would crosse them in their wicked courses, and would so curse their vngodly meanes vnto them, because they would not relye themselues vpon his blessing, in the vse of those which were good, that they should perish in their frustrated hopes, and altogether faile in their desires.

And this is the meaning of the words; the doctrines which The doctrines arise out of them are diuers. First, we may generally obserue, God crosseth the purposes & plots of wicked worldlings. that howsoeuer the wicked & vngodly do make sure account by their subtill plots and mischieuous practises to accom­plish their desires, and to compasse what they will, yet the Lord so crosseth them in their euill courses, that they faile in their hopes, and are altogether disappointed in their designes; for either the Lord doth meerely frustrate all their labour, in not suffering them to attaine vnto such worldly benefits, which they pursue, or if they obtaine them, yet doth not suffer them to injoy them, because he with-holdeth his blessing, and all comfort and contentment in the vse of them. For the first: how many are there who haue set their harts wholy vpon the world, and with far more feruent desire haue sought for temporall benefits, then the saluation of their own soules, not caring what wicked meanes they vsed, so they might accomplish their designes, and yet haue beene so crossed by God, that they could neuer atchiue their wils? How many ambitious men haue spent their whole liues in [Page 209] climing the hill of honour, sometimes labouring to aduance themselues by Machiuilian pollicies; sometimes indeauou­ring to clime vp by treading vpon other mens shoulders, not caring who fall so they may rise, and yet could neuer make any ascent at all, or if they did, haue tumbled downe againe before they haue come to the mid way, into the lowest bot­tome of shame and disgrace? Whilst Adam sought to be in honour equall to God himselfe, he got a shamefull downe­fall and if Gods mercy had not stayed him by the way, hee had fallen as deepe into hell as the Diuell. The old world laboured to get fame by raising a Tower vp to heauen; but the end was Babel, that is, confusion. Absolon desired to seat himselfe vpon the royall throne, but the aduancement which hee got, was to bee hanged on a Tree. Nebuchadnezzar would be honoured as a God, but he was abased vnder the condition of the meanest man, and became a companion of the beasts. So how many couetous men haue spent their time in greedy scraping of riches, who in scraping haue scat­tered them, and whilest (like Esops Dog) they greedely gras­ped after that which they had not, lost that they had? How many is there who in seeking wealth, haue found pouerty, prouing that true in their owne 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 shee is pursued? so how many haue fixed their mindes wholy vp­on voluptuous pleasures, who by surfetting, drunkennesse, and vnlawfull lusts, haue drawne vpon themselues grieuous sicknesses and diseases, and haue ended their dayes in griefe and misery?

The vse hereof serueth to shew, the wretched estate of The wretched estate of wic­ked worldlings wicked worldlings, who miserably toyle themselues in pur­suing these transitorie trifles, and yet in the end doe misse of their purpose and loose all their labour; yea and that which is worst of all, after they haue made sale of their soules, by vsing all wicked meanes for the purchasing of these worldly vanities, they are mocked in their hopes, and whilest they put out their hand to receiue their miserable bargaine, [Page 210] and open the bag to see what they haue gained, they finde in stead of honour shame, for riches pouerty, and for pleasures griefe and miserie. Herein not vnlike to vnhappy vnthrifts, who hauing sould their goodly patrimonies for a meales meate, after they haue passed from them all their title and intrest, be sent away empty without any reliefe.

And this is the state of such wretched men, who vsing all wicked meanes for the compassing of their desires, doe after Wicked men haue no com­fort in worldly benefits. much hunting catch nothing: neither is the case of those much better who by vnlawfull courses haue gotten the pos­session of that which so eagerly they pursued; for though they haue it, yet they injoy it not, though they abound in all worldly things, yet they haue no benefit by them, the Lord not giuing them hearts to vse them to their comforts and contentation. For how many are there who whilest they are pursuing these transitorie trifles doe highly esteeme of them, imagining that they should attaine vnto a high degree of happinesse, if they might attaine them, but after that they haue once possession of them, can finde in their vse no com­fort or contentation, either because they finde them far short of their expectation, or because they haue in them as much trouble and vexation, as pleasure and benefit, or finally in that they haue wounded their consciences by vsing wicked meanes in comming by them.

Others there are, whom the Lord giueth ouer to be tor­mented The desires of worldlings are in satiable. with the hungrie furie of vnsatiablenesse, whereby it commeth to passe that all which they get of these world­ly vanities, serueth but as fuell to increase the flames of their lusts, as drinke to their dropsie desires which nourish the disease but doe not quench their thirst, as sawces which ra­ther sharpen the appetite then allay their hunger, and as winde in the stomacke which filling satisfieth not but rather tormenteth: the ambitious man can neuer be satisfied with honour, but is more tormented when he seeth but one aboue him, then delighted when he seeth thousands vnder him, & is more vexed with one supposed disgrace, then contented with innumerable honours which are done vnto him, as [Page 211] appeareth in the example of Haman who was euen sick with Ester. 5. 12. 13. griefe and despight when onely Mordecay neglected him, though all the rest of the emperours court did him obeisance.

So the couetous man is neuer satisfied with riches; ac­cording to that Eccle. 5. 9. Hee that loueth siluer shall neuer be Eccles. 5. 9. satisfied with siluer, and hee that loueth riches shall be without the fruit thereof. Where he setteth downe a two-fould quali­tie of a couetous man; the first is that he is insatiable; where­by is commeth to passe that the more he hath the more hee desireth, et cum habet quod voluit, non habet quod vult, when hee hath what hee desired hee resteth not satisfied, but still desireth more; and though hee hath too much yet hee hath neuer inough, though vnto others he seemeth to abound, yet in his owne judgement hee is still in want. In which respect Pro. 27. 20. & 30 15. Couetousnes is compared to a bottomles gulfe, or the graue, which are neuer filled, and to horse-leaches, which are still sucking but are neuer satisfied. The other is his misery, in that hee depriueth himselfe of the fruition of that which hee possesseth; for so wholie intentiue is hee in hunting after a new pray, that he pineth with hunger, forgetting to feed vpon that which he hath already caught▪ and so eager in pursuing that wealth which he hath not, that he quite forgetteth to vse that he hath, and therefore it is truely saide, that auarus eget tam quae habet, quam quae non habet, he hath no more vse of that which he hath▪ then of that which he hath not; in re­gard of which his miserable condition, the wise man prefer­reth vntimely birth before such a life. Eccle. 6. 3. Eccl. 6. 3.

So likewise the voluptuous man feedeth continually vp­on pleasures but is neuer satisfied with them, for when hee hath inioyed one, he hungreth after another, and when hee hath injoyed thousands, he is as farre from contentment as at the beginning; so that pleasures to the voluptuous are like vnto sweet drinks; they are delightfull in the going downe but neuer quench the thirst. Pro. 23. 35. Pro. 23. 35.

The vse of this doctrine is, that we doe affect these world­ly Worldly things must be affected moderately, things with great moderation, and that we vse onely those meanes which are lawfull for the accomplishing of our [Page 212] desires, for if we suffer our harts to be as it were nailed to the things of this life, then will they become so many baits to draw vs into tentations, and into the snares of the diuell. And when to obtaine them wee haue taken a certaine course to disinherite our selues of heauen, and to enter into sure pos­session of hell, this heauie but just judgement shall be added vnto all the rest, that wee shall be giuen ouer to be tormented with the Canina appetentia, the greedy worme, so as wee shall still be feeding vpon these earthly vanities but shall neuer be satisfied, and they shall be vnto vs as painted meates, which may for a time please the eye, but will rather increase our appetite, then allay our hunger.

The vse is, that wee set our hearts vpon the Lord, and in the first place seeke heauenly things; for if we loue the Lord, We must set our harts vpon the Lord onely. we shall injoy him, and hee alone will throughly satisfie vs with all joy and contentment. If wee feare the Lord, hee will not onely tickle and allure the desire, but also fulfill and sa­tisfie it. Psal. 145. 19. If we delight in the Lord, he will giue vs Psal. 145. 19. the desire of our hart. Psal. 37. 5. And in a word, if we seeke Psal. 37. 4. the Lord aboue all worldly things, then shall we want nothing which is good. Psal. 34. 10. Neyther shall vve need to feare, Psal. 34. 10. that by too earnest affecting heauenly things, vve shall de­priue our selues of all earthly benefits, for we haue a promise from God who cannot deceiue vs, that if we will in the first place seeke his kingdome and righteousnes, all earthly benefits necessary for vs, shall be cast vnto vs as vantages to the bar­gaine. Mat. 6. 33. Mat. 6. 33.

The second thing to be obserued is, that though we haue Our meat nourisheth vs not when Gods curse is vpon it. neuer so great abundance of meate, and all manner of proui­sion, yet it will neuer nourish and satisfie vs, vvhen God lay­eth his curse vpon it. So the Lord threatneth that if the peo­ple sinned, he would breake the staffe of bread, and bring a two-fold famine into the land; the one kinde through the scarcitie of bread, vvhich may bee called the famine of the poore; the other through insufficiency of it to nourish, wher­by it should come to passe that eating they should not bee satisfied; with which famine the rich should bee pinched as [Page 213] well as the poore. Leu. 26. 26. The which judgement was Leu. 26. 26. inflicted vpon the Iewes, as appeareth. Hag. 1. 6. Ye haue sown Hag. 1. 6. much and bring in little, ye eate but ye haue not enough, ye drink but ye are not filled, ye clothe you, but ye be not warme, & 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 giuen to his creatures any absolute vertue and power, to attaine vnto the ends for which they were created in their owne strength, without his further blessing; but hath reserued vnto himselfe a superiour and ouer-ruling power, whereby he can restraine their vertue and make them weak & impotent for any vse. Yea, so can he ouer-rule them, that when he pleaseth he can accomplish by them contrary effects to their owne nature: as for example, if he with-draw his blessing, and lay his curse vpon them, bread and meate haue no more power to nourish vs, then the earth or stones; nay contrariwise they serue as the instruments of death to bring vs to our end, and haue the same operation with dead­ly poyson, causing vs to fall into desperate diseases. Riches without Gods blessing doe not bring comfort and content­ment, but torment the possessour with care, and work in him a greedy insatiablenesse. Physick when God curseth it, kil­leth in stead of curing; and the very ayre it selfe, which in it owne nature, refresheth the vitall spirits, and preserueth life, when Gods curse lyeth on it, in stead of refreshing poy­soneth vs, and by the infection thereof, bringeth the plague and pestilence.

The vse hereof is, that when the Lord hath giuen vnto We must rest on God in abundance as wel as in want. vs plentie of meate, drinke, apparell, riches, and all manner of prouision, that we doe not rest vpon, and trust in our store, as though being thus furnished we had no further neede of Gods helpe, which was the sinne of the rich foole, Luk. 12. 19 who said to his soule, Soule thou hast much goods layed vp for many yeares, liue at ease, eate, drinck and take thy pastime. For if we thus make an Idoll of our owne prouision, by trusting and relying on it more then on God himselfe, the Lord in his just judgement will breake the staffe of bread, and so we [Page 214] trusting to a broken staffe are sure to be most deceiued, when wee most rest on it. Let vs therefore learne, not onely in the the time of want, but also when wee abound in all plentie, to beg at Gods hands our daily bread, and to be as earnest in crauing his continuall blessing vpon that which hee hath al­ready giuen vs, as in imploring the supply of our wants, be­fore we haue receiued it.

The second vse serueth to comfort Gods poore seruants; God maketh small prouision sufficient. for seeing it is not in the vertue, and much lesse the quan­titie of the foode which wee receiue principally, that we are nourished, but in Gods blessing; therefore though their store be small, they may safely rest vpon Gods prouidence, who as he can leaue little vertue in great store, where he meaneth to curse, so hee can adde double vertue to single prouision, and make their small pittance as sufficient for the preseruing of their health and strength, as the great abundance of the rich. For as our Sauiour hath taught vs, We liue not by bread Mat. 4. 4. onely, but by euery word which proceedeth out of the mouth of God Mat. 4. 4. If Elias haue but one meales meate, yet God can adde such vertue to it, that in the strength thereof hee shall bee able to trauaile fortie dayes; if the poore widdow wil depend vpon gods prouidence, though she haue no more but a handfull of meale, and a cruse of Oyle, yet it shall by Gods blessing be made sufficient to preserue her the whole time of dearth. Though Daniell and his fellowes haue onely Dan. 1. 12. 15. water and pulse to feed vpon, because they would not trans­gresse Gods commandement to haue better cheare, they shal thereby be fairer and in better liking, then they who eate the portion of the kings meate. And who doth not see by daily experience, that our poore country people, who feed for the most part vpon hard cheese, milke, and roots, through the blessing of God, haue greater strength and better health, and longer life, then the richer sort who pamper themselues with all dainties?

The last vse is, that seeing we are for our nourishment to We must make our prouision by lawfull meanes. depend more vpon Gods blessing then vpon our owne pro­uision, hence we learne to eate our bread in the sweat of our [Page 215] browes, and to furnish our store by honest & lawfull meanes, that so we may with comfort expect Gods blessing vpon our foode: otherwise if we make our prouision by wicked and vnlawfull meanes, though we haue abundance in possession, yet we shall haue little comfort in the vse, seeing we can haue no assurance of Gods blessing. For example, if any get their goods by fraud & deceipt, how can they hope that the Lord will blesse them in their theft, seeing he hath plainly tould them, that they who eate the bread of deceipt their mouth shall be filled with grauell? Prou. 20. 17. How can they expect the Pro. 20. 17. blessing of God vpon that food which is gotten by oppres­sion and cruelty, whereby they eate the flesh and drinke the bloud of the poore, as the Prophet speaketh, Mich. 3. 3. Mich. 3. 3. Seeing their meats swimming in blood call for vengeance, and euen the stones in their walls, and the timber of their houses cry vnto the Lord against them as it is Habac. 2. 11. Habac. 2. 11.

The third thing to be obserued is the disposition of wicked men, who care not what vnlawfull meanes they vse, so they Wicked men vse all vnlaw­full meanes for the compas­sing their de­sires. may accomplish their desires. So the wicked priests coueting to haue children, who might inherit their wealth, and by con­tinuing their name might keepe them in perpetuall memo­rie, and not hauing their desire satisfied by the ordinarie meanes of lawfull marriage, in stead of fleeing vnto God, who is the sole author of generation, they take vnto them harlots, and so imagined that by multiplying their adulte­ries they should also haue multiplyed their posteritie. Thus when men desire to be rich, in stead of crauing Gods bles­sing on their honest labours, in whose hands the earth is & all that therein is, Psal. 24. 1. they fall to vsing vngodly and Psal. 24. 1. vnhonest meanes, fraud and deceipt, oppression, extorsion, and all manner of crueltie; when they affect aduancement they doe not seeke Gods honour, that he may honour them, but rather vse Machiuilian pollicies to aduance themselues, 1. Sam. 2. 31. not caring so they may rise though it be with the ruine of many others. And the reason hereof is, because men trust in themselues more then in God, and depend more vpon their owne prouidence then on Gods promises; imagining [Page 216] that they are able to finde out a readier way, and a far more speedy course, for the atchieuing of their desires, then any is which God hath prescribed. But oftentimes it commeth to passe, that they make more hast then good speede, the Lord frustrating their purposes, and bringing their counsailes to nought. Whilest Achan sought to bee presently rich, and Ios. 7. would not stay Gods appoynted time, till he might injoy his portion in the Land of promise, he brought Gods fearefull judgement vpon himselfe and all his familie. When Gehezie 2 King. 5. laboured to inrich himselfe by vnlawfull means, he got gods curse with his gaines, euen the leprosie vpon himselfe and all his posteritie. When Absolon would needs sit on the throne Ezek. 7. 10. before his time, though hee purchased the crowne with his fathers head, he was hanged in a tree. When Haman would raise himselfe, though it were with the ruine of all Gods Ester. 7. 10. people, he was raised indeed, but it was vpon the Gallowes.

The vse hereof is, that as wee are to desire nothing but We must waite on Gods bles­sing in the vse of lawfull meanes. that which is good, so wee are for the compassing of it to vse onely lawfull and good meanes, wayting vpon Gods leasure, and watching for his blessing vpon our honest indeauours; and then we may vndoubtedly hope, that if that which wee desire be good for vs to receiue, the Lord will graunt it vnto vs, according to his promises. Psal. 27. 14. Hope in the Lord, be Psal. 27. 14. strong and he shall comfort thine hart. So Psal. 37. 34. Waite on the Lord, and keepe his way, and he shal exalt thee that thou shalt Psal. 37. 34. inherite the land. Prou. 20. 22. Waite vpon the Lord and hee Pro. 20. 22. will saue thee. But if we will preuent the Lord by our owne subtill meanes, and take a speedier course for the compassing of our desires, then hee hath prescribed vs, namely, by our crafty fetches, and vnfaithfull and vnhonest dealing, let vs rest assured that eyther the Lord will crosse all our deuises, and frustrate all our wicked indeauours, or if we obtaine by these meanes the things which we desire, they are giuen vnto vs in Gods wrath and not in his loue, and accordingly wee shall finde in the vse of them a curse and not a blessing.

ANd thus much concerning the sinnes and punishments, both of the Priests and people. Now whereas it might bee well wondred at, that the people who professed them­selues the people of God, a chosen nation, and more holy and religious then al others, & that these priests who boasted that they were the Priests of the Lord, and had the Law and testimonies, which they were dayly to reade, study and pub­lish vnto the people, should be besotted with ignorance, and corrupted with so many enormious crimes: in the next words he rendreth the reason, namely, that they were become bru­tish in their sinnes, because by wallowing themselues in bru­tish pleasures, they were wholy infatuated and depriued of their vnderstandings. This reason is expressed Verse 11. Verse 11 Whoredome, and wine and new wine take away their heart. As though hee should haue said, it is no meruaile, that these The expositiō. Priests and people, howsoeuer they make profession of re­ligion, are sottish in their sinnes, and more like beasts then men; seeing by addicting themselues wholy to brutish plea­sures, they haue lost the vse of common reason, and haue no vnderstanding in any good thing.

But let vs more particularly set downe the meaning of the words: By Whoredome and wine some vnderstand their Ido­latry and delight in superstition; but I rather take them in their literall sense. First, because they better so agree with the verse going before, wherevpon they seeme to depend, in the which they were condemned of voluptuousnes. Second­ly, because howsoeuer Idolatry is vsually signified by whore­dome, yet delight in Superstition, is not so fitly signified by wine. Thirdly, because I hold it alwayes best and safest to rest in the plaine and naturall meaning, and not to runne to Alle­gories, when such a sense agreeth with the Analogie of faith, and with the circumstances of the place.

By Whoredome and Wine therefore, wee are to vnder­stand generally all voluptuous pleasures, and more especially the sinne of vncleannesse and drunkennesse, which aboue all other brutish pleasures rob men of their hearts, and vnto [Page 218] which they were principally addicted, as before hath beene shewed. Neither are we so to take it, as though Wine in it selfe were a stealer of harts, seeing if it be moderately vsed, it cheareth and refresheth the hart of man, and maketh him more sit for Gods seruice, to which end it was created; but by Wine wee are here to vnderstand the excessiue abuse of Wine vnto drunkennesse, which taketh away the hart, and quite extinguisheth the light of reason. Esay. 28. 7. Esay. 28. 7.

It is further added vnto Wine, New wine or sweete wine, Pro. 23. 30. that by this repetion or rather addition he might amplyfie, and more fully set forth their voluptuous excesse in drinking, in that they mingled the new with the old, or when they were glutted with the one, vsed the other that so they might set an edge on their dulled appetites, and wher their cloyed intemperance, that thus they might gull it downe in greater abundance. So that by this addition he chargeth them, that not onely they were addicted to drunkennesse, being ouer­taken through the infirmitie of their nature, but that they did voluntarily wallow in this sinne with delight, and be­cause they would vse it with greater pleasure, they tryed new and wanton conclusions, and did as it were set vp a schoole 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 multiplyed his be­nefits, the more they abused them to wantonnesse, voluptu­ousnesse, and all beastly Epicurisme.

It is further said that Whoredome, Wine, and new Wine did take away their hart. Where by hart wee are to vnder­stand all the chiefe faculties of the soule, as the vnderstanding and reason, the will and affections; so that through their voluptuousnesse their mindes were infatuated with blinde ignorance, their wils with-drawne from all goodnesse, and their affections become so brutish that they delighted in no­thing but in beastly sensualitie. And in this sense the hart is vsually taken in the scriptures: for whereas man consisteth of two principall parts, the body and the soule, the body is [Page 219] vsually called the flesh; the soule the hart. So Psal. 84. 2. My Psal. 84. 2. hart and my flesh reioyce in the liuing God. 1 Pet. 3. 4. Let the 1. Pet. 3. 4. hid man of the hart be vncorrupt. Psal. 16. 9. Wherefore my hart Psal. 16. 9. is glad, my tongue reioyceth, 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 obserue, that prosperitie and abundance The abuse of prosperitie through our corruption. are the causes why men wallow themselues in voluptuous pleasures; not in their owne nature, for being so considered they are Gods good blessings and benefits, but as through our corruption, they are abused vnto sinne. And this sheweth the poysonous contagion of our natures, which so infecteth Gods creatures, that of wholesome drinkes they become deadly potions, of good euill, and of blessings curses. The more God inlargeth our prosperitie, and multiplyeth his benefits, the better wee should remember and loue him, the more thankfull we should be vnto him, the more zealous of his glory, the more dutifull, obedient, & diligent in his seruice, seeing like a bountifull maister he doth so richly reward our labors. And the more we abound in gods blessings, the more sobrietie and temperance we should shew in the vse of them; for we need not to be rauenously greedy at a full table, and the greatnesse of the cheare should rather abate then whet our appetites. But such is the hatefull corruption of our na­tures, that we make a quite contrary vse of Gods benefits; for when men are inriched with them, they forget God, they set their harts on the world, they neuer returne praise to the author of all their good, they wax key cold in their deuoti­ons, vndutifull, negligent, idle and wholy addict themselues to voluptuous pleasures, wastfully misspending Gods bles­sings in excesse, riot, wantonnesse, and belly-cheare, whereby they are made altogether vnsit to performe any seruice vn­to God, and most fit to serue sathan, sinne, the world, and the lusts of their owne flesh. An example whereof wee haue in this place; for when the Priests and people flourish­ed in prosperity, and abounded in wealth, they gaue them­selues to all voluptuousnes, to Whoredome and drunkennes, [Page 220] whereby they were wholy infatuated, and became ignorant and forgetfull of Gods Law, negligent in their callings, and vnfit for any good duties. Many other examples might bee brought to illustrate this point. The Sodomites inhabiting a Gen. 13. 8. place which was so inriched with Gods benefits that it was like another Paradize in pleasant store, abused these gifts of God to pride, gluttony, drunkennesse and all manner of vn­lawfull Ezech. 16. 49. lusts. The Israelites for a little while abounding in a place of want, in stead of praising God for his benefits, sate Exod. 32. downe to eate and drinke and rose vp to play. The rich glut­ton, Luke. 16. hauing store of wealth, spent it all in purple, fine linnen, and delicate faire, but had not of all his prouision one meals meate to giue vnto Lazarus. And the other rich man surna­med the foole, when he had filled his barnes, and furnished himselfe with store, in stead of resoluing to praise God for Luk. 12. 19. his benefits, and to imploy them so as he might bee glorified in the vse of his owne gifts, resolueth to liue at ease, to eate, drinck and take his pastime.

The vse of this doctrine is: first, to admonish those who flourish in prosperitie, and abound in Gods blessings that they be carefull in imploying them to Gods glory, and so to vse them, that they may serue as helps to further them, in all holy and religious duties; for such is our naturall corrup­tion, that if wee doe not preuent it with watchfull diligence, we shall abuse Gods bounty, and imploy our abundance for the pampering of the flesh in all voluptuousnesse.

The second vse serueth for the reproofe of many in these dayes, who being inriched with all abundant store, think vp­pon no better vse of Gods blessings, but to consume them in pride, excesse, gormandize, and drunkennesse, neuer re­membring that where the Lord giueth greatest wages, there he requireth most diligent seruice, nor that hee bestoweth vpon them abundance, that they may supply others wants, and out of their superfluitie relieue the poores necessitie. If it be to maintaine Hawks and Hounds, and Harlots, exces­siue brauery, gluttony, drinking and good fellowship, they care not to spend many hundreds, but they can scarce afford [Page 221] a penny to the reliefe of Christs poore members, when as they are ready to pine with hunger.

The second thing to bee obserued is, that as voluptuous Voluptuous pleasures trans­forme men into beasts, especi­ally whordome & drunkennes. pleasures doe take away the vnderstanding and transforme men into beasts, so especially whoredome and drunkennes: for first, for Whoredome, it maketh wise men fooles, and so infatuateth and besotteth the vnderstanding, that there is no place left, not onely for spirituall wisedome, but not so much as for reason and common sense. For they who are addicted to this vice, care not so they may satisfie their carnall lusts, though they runne headlong and blinde-fold into all mis­chiefes; they expose their name to infamie and reproach; they wast their substance in maintaining Harlots, and bring themselues to extreame pouertie; they are so blinded that they cannot see the odious behauiour, the shamelesse impu­dence, and vglie filthinesse of their Harlots, but are ready to judge their vices vertues, and to esteeme them of greater excellence then any other; they cast off all care of wife and children, as though they were meere strangers; they lay aside all shame, and thinke nothing so filthy which they may not speake, nothing so vnciuill which they may not doe in any presence; they consume their strength, infect their bodyes with loathsome diseases, shorten their liues, and damne their owne soules. And all these mischiefes they runne into to sa­tisfie their filthy lusts, and to injoy a short and brutish plea­sure. Hence it is that the Heathen called Venus [...], a stealer of hearts, and made Cupid blinde, because they who are possessed with lust, loose the light of their vnder­standing, and the vse of reason. And hereof it is that the sin of vncleannesse by a certaine kinde of eminence is in the Sciptures called folly, and the Adulterers fooles. So Sichem when hee deflowred Dina, is said to haue committed folly in Israell. Gen. 34. 7. So Thamar diswading Ammon from Gen. 34. 7. 2 Sam. 13. 12. vncleannesse, willeth him not to commit that folly. So the wise man teacheth vs, that hee who committeth Adulterie with a woman, is destitute of vnderstanding, and destroyeth Prou. 6. 32. and 7. 7. his owne soule. Prou. 6. 32. and Chap. 7. ver. 7. he marshals [Page 222] him in the ranke of fooles, I saw (saith he) among the fooles a young man destitute of vnderstanding. And least the simili­tude of follie should be too good to expresse his madnesse, he compareth him Verse. 22. To an oxe led to the slaugh­ter, Pro. 7. 22. to shew that he was not onely a foole, but also brutish in his follie. The like may also be said of the sinne of drun­kennesse, as I purpose els where to shew at large.

The vse hereof is, that euery one abstaine from fornication, and possesse his vessell in holinesse and honour, as the Apo­stle exhorteth. 1 Thes. 4. 3. And that like pilgrimes we ab­staine 1. Thes. 4. 3. from these fleshly lusts, because they fight against our soules, as it is, 1 Pet. 2. 11. For if we wallow in this sinck of 1. Pet. 2. 11. filthy pleasures they will take away the heart, infatuate our vnderstanding, and depriue vs of the vse of reason; and so we shall bee left, not onely destitute of pietie religion and ho­nestie, but also of common ciuilitie and humanitie, and be­come like vnto brute beast, the formall difference of reason being taken away.

The last thing to bee obserued is, that they who addict There is no meane or mo­deration in vnlawfull pleasures themselues to pleasures, are so wholy ouer-ruled by their lusts that they can obserue no meane or moderation, but grow from delight to curious wantonnesse, and when they haue satisfied their naturall lusts and euen dulled and cloyed their sensuall appetites, they fall to deuice how by art they may renew & sharpen them. In which respect these voluptu­ous men are far worse then many other sinners, whose state neuerthelesse is most damnable; namely such as perseuere in their sinnes without repentance, and will not leaue sinne till sinne leaue them; but these after their sins haue forsaken them, there being wanting naturall strength and meanes for Pro. 23. 30 the acting of them, will not forsake their sinnes, but vse all alluring meanes to intertaine them still, and earnestly indea­uour to renew their strength that they may renew their wickednesse. Thus these drunkards when they were glut­ted with wine, they added new wine, the one hauing strength to inflame them, the other delightfull sweetnesse to allure them, that so by this varietie they might set an edge on their [Page 223] dulled appetite, and make them as it were long-winded and vnwearied in this drunken exercise. So the glutton when he hath cloyed his stomacke, with surfetting and gormandize, and satisfied, yea oppressed nature with loathing sacietie, he laboureth by art to repaire nature, and to thrust it forward by invention, vvhen as it is quite tyred; not onely by varietie of dishes, the more daintie and delicate following the grosser and more common faire, but by innumerable sorts of sauces, the vsuall harbingers of gluttony and excesse. So that now cookery is become an ingenious profession, and requireth as much time to make an exquisite proficient, as some one of the liberall Sciences. The like also may be said of Fornica­tours and Adulterers, vvho vvhen they haue tyred nature, and consumed their strength, labour to re-enable their dis­abled concupiscence by exquisite wantonnesse, and when they are satisfied as being beasts, they remaine insatiable as being men, their reasonable or rather vnreasonable lust farre exceeding their sensuall concupiscence. Hence it is, that when their lust hath out-run their strength, they labour to refresh it by obscoene speeches, wanton Pictures, vnhonest daliance, inflaming drincks, pampring meates, Italian rootes, and when all this will not suffice, they hire the noble art of Physicke it selfe, to become a baude to their vncleannesse, as though they could not run fast enough vnto hell, vnlesse they haste­ned their speede by laying all these Post-horses in the way.

The vse hereof is, that we giue voluptuousnes her answere We must resist voluptuousnes at the first. when she maketh her first motion, and turne it away with a frowning countenance when it first knocketh at the doore of our harts. For howsoeuer at the entrance it looketh bash­fully (for sinne knowing it owne vglinesse cannot but bee ashamed of it selfe) yet when it hath once got intertainement it will grow bould and impudent, not admitting any repulse. First, it will allure nature, then delight it, then satisfie it, then glut it with loathsome satietie, and when it is quite spent and tyred, it will finde meanes to refresh it by curiositie and wan­tonnesse for a new conflict, but so as it is sure to receiue the greater foyle.

AND so much concerning the third bill of inditement; wherein the people of Israell, especially the Priests are accused and conuicted of diuers haynous crimes. Now least the people should thinke their faults extenuated, and themselues acquitted either from the guilt or punishment of their sinnes, because they were mislead by their blinde and wicked guides, he teturneth againe vnto them, and frameth against them a new bill of inditement, wherein he accuseth them, that they wilfully joyned with their false teachers in their Idolatry, & were well contented to be guided by them, rather then by Gods true Prophets; and therefore it was just with God, that both the blinde leaders and blinde fol­lowers should fall together into the pit of destruction, seeing they both wilfully did shut their eyes, and loued the dark­nesse of ignorance far better then the shining light of Gods truth.

This inditement containeth two things: First, an accu­sation of sinne: Secondly, a denunciation of punishment. Their sinne whereof he accuseth them, was their Idolatrie, the which is of two kindes: first, their consulting with their Idols: secondly, their worshipping of them by oblations and sacri­fices. Their consulting with their Idols is set downe in these words, Verse 12. My people aske counsaile of their stocks, and Verse 12 their staffe teacheth them: for the spirit of fornications hath cau­sed them to erre, and they haue gone a whoring from vnder their God.

In which words is contayned two things: first, their sin: The expositiō. secondly, the cause thereof. Their sinne in these words: My people aske counsaile of their stockes, and their staffe teacheth them. Where first is set downe the persons who committed this wickednesse, and then the qualitie of their sinne is also expressed. The persons are saide to be not Heathens and Pagans, but the people of God. My people aske counsaile, &c. by which high title it is not his purpose to grace them with any priuiledge of honour, or to preferre them before the na­tions and infidels, but rather he raiseth them vp that he may [Page 225] giue them the greater fall, and sheweth their honourable condition wherevnto they were aduanced by Gods free and vndeserued grace, that hereby hee may aggrauate the hay­nousnesse of their sinne. As though he should haue saide, if these outragious sinnes be not to be excused in the gentiles and infidells, who haue onely the dimme light of Nature to be their guide, and whom I haue vouchsafed but common fauours; then how intollerable is this wickednes being com­mitted by this people of Israell, vnto whom aboue all the nations of the earth, I haue vouchsafed this royall priuiledge and prerogatiue, to be called my chosen and peculiar people? vnto whom I haue giuen my lawes, statutes, and ordinances for their direction, and my Sacraments as assured seales of my loue and fauour; vpon whom I haue multiplyed innu­merable benefits to incourage them in my seruice: who haue abounded with Oracles of infallible truth, as the euent hath proued, and haue continually had my Prophets to sa­tisfie them in their doubts, and to guide them in all truth: euen this vngratefull people, after all these benefits receiued, haue causlesly forsaken me and no necessitie vrging them haue consulted with their Idols. Neither is this haynous fault committed by some few persons, but as though they had made a common conspiracie, the whole body of the people haue associated and combined themselues together as one man, in this apostacie and Idolatrie.

The like place vnto this we haue Ier. 2. 10. 11. &c. Where the Lord sendeth his people to the gentiles, to see if they Ier. 2. 10. 11. could finde the like wickednesse committed by them against their Idols, which they had committed against him the true and euerliuing God.

The sinne committed by this people is, that they did aske councell at their stocks, and their staffe did teach them, In which words their sinnes are both expressed, and also their folly in committing of them exceedingly aggrauated. But let vs come to the meaning of the words. Some expositers not to be neglected, do vnderstand them allegorically, as though by woode and staffe were meant, their ignorant and false [Page 226] Prophets, vpon whom they did rest & relie for their direction in the right way, as the blinde asketh counsaile, and relyeth for his direction in his way vpon his staffe. But Allegories are needlesse where the literall sense is more probable, and agreeable with the Text; and besides it seemeth to me a farre fetched and vnvsual Allegory, to signifie false Prophets by wood and staues, and therefore I rather thinke that as in­generall he accuseth them of their Idolatry, in that they did goe vnto Idols, call vpon and worship them; so more especi­ally that they did consult with them and aske their counsaile and direction about future euents.

The particular sinne therefore whereof he accuseth them was their Idolatrous and superstitious diuinations, whereof as there were many kindes, according to the diuers instru­ments which they vsed, as diuining by Oracles, by Lots, by fire and water, by flying of Birds, and looking into the in­trailes of Beasts, by their tripodes, dead bodyes, and the like; so were there amongst them these two speciall kindes here mentioned, namely, when in their diuinations they vsed wod­den Author libri. 613. manda­torum. Images, the which was called [...], and also when as for the same purpose they vsed certaine crooked wands or sticks, which were fitted for their vse, with certaine Ce­remonies, Pictures, and Characters written on them. The which kinde of Diuination was called [...], of which Liuie in his Romaine History and M. Cicero in his bookes of Diuination maketh mention. So that their sin here condemned was, that they forsooke the Lord, and his true Prophets, and refusing their direction, did consult with their Idols and Images, for the knowledge of future events; vsing many heathenish superstitions, and diuellish Ceremonies for this purpose. An example of this sinne we Ezech. 21. 21. haue in the king of Babell, Ezech. 21. 21. And the King of Babell stood in the parting of the way, at the head of two wayes, consulting by Diuination, and made his kniues bright (namely, which he vsed in killing and cutting vp his sacrifices) he con­sulted with Idols and looked into the Liuer. All which kinds of abhominatiōs vvere in the Israelits much more abhominable, [Page 227] seeing they had the law of God, wherein they were expresly condemned, as appeareth Leu. 20. 27. Deut. 8. 10. 11. 12. Leu 20. 27. Deut 18. 10. 11

Now this their sinne is further aggrauated by diuers ar­guments; first, by their shamelesse impudency, in that not­withstanding they consulted with these Idols, and vsed all these diuellish ceremonies, yet they still boasted that they did not worship nor consult with the Images themselues, but God in the Image. And therfore it is not said that they did aske counsaile of their Images, but in their Images, for so the Text hath it; that is, vsed 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 staffe, but they aske counsaile in their wood, and their staffe teacheth them, signifying hereby that they had lear­ned no such thing out of Gods word, where all such practi­ses are condemned as most odious abhominations, but that they were their owne will-worships, humaine inventions, and diuellish superstitions.

Lastly, he aggrauateth their sinne, by their sottish follie, in that they had not onely refused the counsaile and direction of the most wise and all-seeing God, but also had made choyse of base and blinde Idols made of wood and stone to be their guides and counsailours; which were in other things (though not in this) far more senslesse then themselues, and suffered themselues to bee aduised and directed by their staues, which were not onely destitute of vnderstanding, but also of sense and motion. but as it pleased themselues to car­rie, moue, turne and rule them, herein like vnto blind men, who refer themselues ouer to be guided by their staffe in their way which themselues carry. Yea, in truth herein farre more blinde and extreamely sottish, in that the blinde mans staffe, howsoeuer it doth sometimes deceiue, yet most com­monly it helpeth him to auoide dangers, whereas these men suffering themselues to be guided by these staues of diuellish superstition, are thereby misled into the deepe pit of eternall destruction.

This sottish folly of idolaters is most excellently deciphered [Page 228] by the Prophet Esay, Chap. 44. 14. 15. 16. where he saith, Esa. 40. 20. 21. and 44. 14. 15. that the blinde Idolater taketh a tree out of the forrest, and burneth the halfe thereof euen in the fire, and vpon the halfe thereof he eateth flesh, he rosteth the rost, and is satisfied, also he warmeth himselfe and saith, Aha, I am warme, I haue beene at the fire, Verse 17. And the residue thereof he maketh a God, euen his Idoll, he boweth vnto it, and worshippeth and prayeth vnto it, and saith, deliuer me for thou art my God, &c.

And this was the sinne of the people of Israell: the cause whereby they became so deepely besotted in this wickednes, is rendred in the next words: For the spirit of Fornications hath caused them to erre, and they haue gone a whoring from vn­der their God. Where the Prophet sheweth that it was no meruaile they so fouly erred out of the way of truth, seeing they were wholy mislead by a spirit of Fornications, which made them to goe a whoring from vnder their God.

Now by this spirit of Fornications we are to vnderstand not onely the vncleane spirit Sathan, vvho leadeth men into all manner of spirituall and corporall filthinesse, but more especially that vehement proannesse and feruent inclination vnto this spirituall whoredome and Idolatrie, which vvas deepely rooted in the hearts of the people: for vehement af­fections and earnest inclinations, are with the Hebrewes cal­led the spirit of such things as are so earnestly affected: as the spirit of Ielousie: 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 Iohn. 4. 6. 22. 13. The spirit of Giddinesse: Esay. 19. 14. The spirit of Drousinesse: Esay. 29. 10. The spirit of Vncleannesse: Zach 13. 2. The spirit of error. 1 Ioh. 4. 6. In all which places is signified the exceeding proannes of mans corrupt nature vnto these euils, as though the very soule it self were wholy set vpon them, or as if the soule were not so much the subject of the vices, and they the adjuncts, as the vices the subject of the Soule. And further this proannesse is called a spirit Meto­nimically, to point out vnto vs the chiefe authour and foun­taine from whence it is diriued, euen Sathan the spirit of all wickednesse.

Moreouer it is called the spirit of fornications, rather then [Page 229] the spirit of idolatrie, not onely because he would persist in the former allegorie of marriage, but also that hereby he might point out as it were in liuely colours the disposition of idolaters. As though he would say, it fareth with these filthy idolaters, as with vncleane adulterers; who are so blind­ed and inflamed with their lust, and so besotted and hard­ned by their vice, that without either shame or wit, like brute beasts they runne headlong into their sinne, and into all those mischeifes which doe accompany it, as though they were vtterly depriued of all judgement and vnderstanding. And for this cause also he vseth the plurall number forni­cations, rather then the singular, to note both their furious earnestnesse and their accustomed practise in committing this sinne.

Whereby he plainly sheweth that howsoeuer their Priests vtterly neglected their duty, yet were not the people hereby excused of their sinnes; both because they gaue themselues to voluptuous pleasures and thereby were depriued of their vnderstandings, and became proane vnto all wickednes, and also because they were not onely outwardly mislead by their false teachers, but also had inwardly in themselues a spirit of fornications, that is, a vehement pronesse vnto idolatry, wher­with they were wholy besotted.

Finally he addeth, And they haue gone a Whoring from vnder their God, that is, they haue quite shaken off the marriage yoke, and with-drawing themselues from vnder the gouernment and subjection of God their lawfull husband, haue wholy giuen themselues ouer to spirituall vncleannes, and to commit whordome with their impure Idols. The which words may be vnderstood as a cause of the former, that they therefore forsooke the Lord, and gaue themselues ouer to be ruled by their Idols, because they were possessed with a spirit of fornications which caused them to fall into these grosse and absurde errours, or as an effect, that there­fore they were mislead by the spirit of fornications, because hauing forsaken the Lord and his truth, he had giuen them ouer to a reprobate sense, & suffred them to be deluded by a [Page 230] spirit of errour, & with strong delusions, because they would not imbrace nor loue the truth. For these are mutual and reci­procall causes, to imbrace false worship & idolatrie, & to for­sake God; for when the idolater beginneth to worship his idols, hee renounceth the worship of God, and when he will not loue nor delight himselfe in Gods true worship and ser­uice, then the Lord giueth vp him to a reprobate sense, and to be deluded with strong delusions, as the Apostle sheweth, Rom. 1. 23. 24. 2 Thes. 2. 11. Rom. 1. 23. 24. 2. Thes. 2. 11.

And so much concerning the meaning of the words: the The doctrines. doctrines which arise out of them are diuers. First, we may obserue that it is no true honour to grace vs, nor any sound The title of Gods people doth not grace or profit vs vn­lesie we liue like the people of God. benefit to profit and comfort vs, that wee beare the title of Gods people, and abound in his temporall gifts and bles­sings, if our life be not conformable to our titles and priuiled­ges; and if wee doe not thankfully imploy Gods benefits bestowed vpon vs, to the aduancement of his glory, the good of his Church, and the furthering of our owne saluati­on: yea contrariwise if wee vse them as incouragements to harten vs in our sinnes, and vngratefully abuse them to Gods dishonour and the disgrace of our profession, making them serue as vayles vnder which we may more cunningly hide our leprous sores of sinne and close acted wickednesse; then are they so farre from gracing vs that they wholy tend to our discredit, and so farre from being truely profitable, that they serue as so many arguments to aggrauate our sinnes, and to approue the justice of Gods righteous judgements when as hee taketh the most rigourous course in inflicting punish­ments. It was an high priuiledge of honour to the people of Israell to be intitled the people of God, but when they contemned his true worship, forsooke the Lord, and consul­ted with Idols, all this tended to their vtter disgrace, and to make their idolatrie much more abhominable then the ido­latrie of the Gentils. So it was a great dignitie to the wicked Angels, that they were created the most excellent of the creatures, and were made the immediate Ministers of God, and as it were courtiars to the great King of heauen and [Page 231] earth; but when as they most vngratfully sinned against such as gratious creator, their excellencie did not benefit them, but aggrauated their sinne and plunged them into the deep­est bottome of just condemnation. It was a great mercie of God vouchsafed to the Sodomites, that they were placed in Gen. 13. 8. the garden of the world, where they abounded in all Gods temporall blessings, but when they abused Gods goodnesse and by his benefits became more rebellious, they were not hereby priuiledged from punishment, but inflamed Gods Gen. 19. more fearefull wrath against themselues, which caused fire and brimstone to raine downe from heauen and consume them. It was a great priuiledge to the Israelites, to be the vineyard of the Lord, which he had hedged in from the rest of the world for his owne vse and delight, but when they answered not to Gods mercy in their obedience, but in stead of the sweet grapes of righteousnes, brought forth the sowre Esay. 5. grapes of sinne, the Lord did not onely forsake it, but also pull downe the hedge, and layde it open to the common spoyle. It was a singular prerogatiue vnto them, that they had amongst them the profession of Religion, and the Temple of God, the place of Gods worship; but when they abused it as a visard of hypocrisie, to countenance their sinne, and as a shield to fence off all Gods threatnings of punishment, God sendeth them to Shilo to see a patterne of his fearefull Ier. 7. 4. 12. vengeance, which should also ouer-take them vnlesse they repented. Finally, it was a great dignitie, and royall priui­ledge to the people of the Iewes, that they injoyed all earthly benefits in the land of Canaan, that they were Gods pecu­liar people, with whom he had made his couenant; his cho­sen nation; his royall Priest-hood; the treasurers of his word; the keepers of his seales; and that they had the first offer of eternall saluation by Christ, and of the joyfull tidings of the Gospell: but when they abused this rich mercy by continu­ing in their rebellion, by stopping their eares to Christs heauenly Sermons; by crucifying the Lord of Life; and by continuing in finall impenitencie, after they were long cal­led there vnto by the preaching of the Apostles; all Gods [Page 232] patience, long-suffering, & innumerable benefits, serued but as so many arguments to aggrauate their sinnes, to bring vpon them more fearefull punishments, and to make their condemnation more horrible and grieuous, as may plainely appeare by these places. Math. 11. 21. Luke. 13. 34. 35. Mat. 11. 21. Luk. 13. 34. Rom. 2. 4. 5. Rom. 2. 4. 5.

By all which it appeareth that Gods benefits are not bles­sings Gods blessings abused doe ag­grauate our sinnes. vnto vs if we doe abuse them as motiues vnto sinne, but rather they make our sinnes out of measure sinfull, and our punishments more intollerable. And of this the reason is most apparant; for as it excuseth the neglect of dutie, when the partie to whom it is to be performed is but a meere stranger, and extenuateth the fault, when as it is com­mitted against an enimie, so it doth much aggrauate it, if he be a familiar acquaintance, or neere friend, vnto whom we are deepely indebted for many benefits: if the wife do mis­demeane her selfe towards a crabbed and perverse husband, though it doth not altogether excuse her, yet it extenuateth her fault; but if she thus behaue her selfe towards a husband who is most kinde and louing, and omitteth no good duty which can be required of him, the world is ready to crie shame against such misbehauior. If the seruant neglecteth his duty to such a maister as performeth no duty vnto him, but defraudeth him of his wages, and daily oppresseth him with new injuries, although it will not justifie his doings, yet it will lessen his faults; but if this neglect be towards such a one as is louing and liberall, it deserueth justly a sharper cen­sure and more seuere punishment. So if the Lord were vnto vs as a stranger or enimie, a bitter husband, or cruell maister, we might haue som-what to say for the neglect of our duty; but seeing he is most bountifull and benigne, requiting eue­ry dramme of loue with a pound of kindnesse, and rewar­ding euery penny-worth of seruice, with a talent of wages, yea, seeing he preuenteth vs with his free grace, and begin­neth, and continueth, and multiplyeth his benefits without any manner of our deserts, if after all this we neglect our duties to such a God, so gracious, and infinite in mercy, yea, [Page 233] and contrariwise abuse his owne gifts to his dishonour, and take occasion by his benefits the more to prouoke his wrath by our sinnes, what judgements are too heauy, what punish­ments too grieuous for such vnthankfull wretches?

The vse hereof serueth to teach vs, not to content ous selues We must not content our selues with the priuiledges of Christians vn­lesse we liue their liues. with the priuileges of Christians, vnlesse we liue the liues of Christians; not to rest in Gods temporall benefits as being sufficient arguments of his loue, or vndoubted pledges of our saluation, vnlesse we haue also the grace giuen vs to imploy them to the aduancement of Gods glorie, and to vse them to those good and holy ends for which God hath bestow­ed them. For it will nothing avayle vs that we are chosen out of the rest of the world to be Gods peculiar people, vn­lesse as it becommeth the inheritance of God we be purged from our iniquities and be zealous of good workes; it will Tit. 2. 14. not profit vs to be intertayned into Gods owne familie, if we doe not behaue our selues as it becommeth his children and seruants; nor to haue the couenant and the seales thereof, the glorious Gospell of Iesus Christ, and the Sacraments of Baptisme and the Lords supper, vnlesse this couenant be as well written in our harts as in our bookes, and be as fruit­fully practized, as it is faithfully deliuered. In a word wee shall be neuer the better for the abundance of temporall be­nefits as peace, plenty, health, libertie, and the rest, vnlesse as wee surpasse others in these priuiledges and pledges of Gods loue, so also we doe excell them in loue towards God, zeale, thankfulnesse, and holy obedience: yea contrariwise if God haue sowen amongst vs the seeds of his mercies with a liberall hand, expecting a fruitfull haruest of holynesse & righteousnesse, and we in stead hereof returne vnto him the ta [...]es and cockle of sinne and wickednesse, we shall bee but the nearer vnto a curse, and his great bounty and innumer­able benefits shall serue as so many arguments to aggrauate our sinnes, and multiply our punishments. That the Pa­pists in vaine boast of the priuiledges, of their Church.

Secondly, it serueth to beate downe the glorious braggs of the Papists and sinagogue of Rome, who boast them­selues as being the peculiar people and Church of God, [Page 234] vpon whom the Lord hath multiplyed manifold benefits spiritual & temporal, and in whose custody still remaine the treasure of Gods word, and his seales the Sacraments: but though it should be graunted vnto them that their Church in former times hath had these priuiledges, and that yet there remaine some steps and prints of them, this doth not any whit commend them or make their state the better, yea rather it serueth to aggrauate their fearfull Apostasie, their haynous rebellion, and abhominable idolatrie, in which they liue and perseuere, notwithstanding the Lord hath former­ly dealt so gratiously with them, and presently doth not take that just vengeance of their sinnes, which they long agoe deserued. For howsoeuer the Lord hath caused the light of the Gospell to shine vnto them, whereby he hath discouered the sottish grosenes of their idolatrie and superstitions, yet they will not forsake their idols and turne to the liuing God, Acts. 14. 15. who hath made heauen and earth, but like vnto the Israelites here spoken of, they worship their images of wood & stone, and daily commit more then heathenish idolatrie; they con­sult with their idols in all their difficulties and dangers, going on pilgrimage vnto them for their counsaile and direction; they make vowes vnto them, & offer them oblations in euery high place, that is, in the innumerable temples which they haue erected for this purpose; and they are so wholy seduced by the spirit of fornications, that if any man gaine say them in these their wicked courses, they are ready to pursue and persecute him with sword, fire, and fagot. In a word they haue wholy corrupted Gods worship and seruice, and are be­come more sottish in their superstitions and idolatrie, then either the Turkes or Pagans. So that if they will needes vaunt themselues of their titles, that they are Gods people and Church, and in their priuiledges which they haue aboue others, they doe but glory in their shame, seeing they are so many arguments to aggrauate their sinnes and vngratefull wickednesse, in that they are worse then the Turkes and infi­dels in her idolatrie and superstition, especially in this res­spect, that they haue had many singular meanes graunted [Page 235] them by God for their conversion and reformation, which the other haue wanted, and yet notwithstanding all Gods mercies, persist in their apostacie and rebellion.

The second thing to be obserued is, that the Lord con­demneth That it is an haynous sinne to worship Images. it as a haynous sinne, to worship Images, and to aske counsaile of stocks & stones. And in truth what groser Idolatry can be imagined then to giue that honour and wor­ship which is proper the vnto Lord, to the works of mens hands, as to fall downe before a base Idoll, to creep vnto it, to invocate it, and to offer vnto it vowes and oblations? neuer­thelesse how sottishly absurd soeuer this Idolatry be, yet hath it many patrones amongst those who make profession of Christianitie, namely, the whole Church of Rome, who al­low by their doctrine and practise, both the making and worshipping of Images, not onely of God himselfe and the three persons in Trinitie, but also of Angels and Saints. But we are to abhorre this grose Idolatry, as being in the word of God condemned as impious, and derided as sottish and ri­diculous. It is expresly condemned in the second commande­ment, Thou shalt not make vnto thy selfe any grauen Image, &c. So Deut. 4. 15. Take therefore good heede vnto your selues, Deut. 4. 15. for yee saw no Image in the day that the Lord spake vnto you in Horeb, out of the middest of the fire. 16. That you corrupt not your selues, and make you a grauen Image, or representation of any figure, whether it be male or female, &c. So Leu. 19. 4. Leuit. 19. 4. & 26. 1. Esay. 40. 18. and 26. 1. Esa. 40. 18. And least we should thinke that this was onely a legall ordinance, which is abrogated by the Gos­pell, as one of the Papists doth impudently affirme, it is no Catharinus. lesse strictly vrged in the new Testament, and the neglect thereof condemned, as appeareth. Rom. 1. 23. 1 Cor. 10. 20 Rom. 1. 23. 1 Cor. 10. 20. 1 Iohn. 5. 21. 1 Iohn. 5. 21.

And as the Lord hath strictly forbidden and condemned this sinne, so also hath he seuerely punished it, as we may see in the example of the Israelits, Exod. 32. In the time of the Exodus. 32. Iudges, and of the Kings, of Ieroboam, Ahab, and the rest, Deut. 27. 15. Psal. 97. 7. according to his word. Deut. 27. 15. Psal. 97. 7.

But as the Lord hath condemned the making and [Page 236] worshipping of Images as wicked, so also as sottish and ri­diculous, as may appeare. Psal. 115. 4. 5. &c. And 135. 16. Psal. 115. 4. 5. 17. &c. Esay. 40. 20. 21. &c. And 44. Ver. 9. to 21.

But it is objected by the Papists that Images are Lay The Papists confuted who say that images are Lay mens bookes. mens books. I answer that if Lay men haue no better books, the greater is the Cleargies sinne, for the Lord hath giuen the bookes of holy Scriptures, not onely vnto them, but to the Laytie also, that by studying therein they may be led in­to all truth; but they vse them like little children or fooles, for taking away from them the rich treasure of Gods word, in stead thereof they giue vnto them babies and pictures to play withall, to keep them as it were from crying and com­playning. They take away from them the profitable school­maister which would throughly instruct them in the will of God, because hereby all their jugling and deceipt would be discouered; and giue them Images to be their play-fellowes. Yea, in truth they deale farre worse with Gods people, for childish babies, and play-fellowes, are vnto children harme­lesse delights, whereas these Images are pernitious vnto their soules, by seducing them out of the way of truth into the way of errour and falshood, as the Scriptures plainely teach vs. Ier. 10. 15. They are called vanitie and the work of errour, Ier. 10. 15. not onely because they grosly erre that make, but they also that serue them. They teach men indeed, but what is their doctrine? euen the doctrine of vanitie, as it is Verse 8. They vse a kinde of dumbe eloquence to perswade simple men, but what is it they speake? The Prophet Zacharie telleth vs, Zach. 10. 2. Surely the Idols haue spoken vanitie. They Zach. 10. 2. teach Ideots, but what is their lesson? the Prophet Habakkuk Hab. 2. 18. telleth vs, Chap. 2. ver. 18. They are teachers of Lyes.

But they reply that in these places the Images of the hea­thens Not only Ima­ges of the hea­then Gods for­bidden. are condemned, but they make and worship onely jma­ges of the true God and saints. I answere that as in the com­mandement all manner of similitudes are forbidden, so prin­cipally Images of the true Iehouah, as the Law-giuer doth Deut. 4. 12. Esay. 40. 18. Act. 17. 29. Rom. 1. 23. expound himselfe in many places. Deut. 4. 12. 15. Esay. 40 18 to 26. Act. 17. 29. Rom. 1. 23. For what greater dishonor [Page 237] can be offered vnto God, then to represent him who is an in­visible Majestie, by a base visible Creature, and to circum­scribe him in a little Image, who is infinite and incompre­hensible?

Secondly, they object the Cherubins which couered the The Cheru­bins brasen & serpent no ex­cuse for Po­pish Images. Mercy seate, and the brasen Serpent. To which I answere, that both the one and the other make against them, for they were both made by Gods expresse Commaundement, but they make Images, which in his Law are expresly forbid­den and condemned. The Cherubins were made not to be worshipped, but to couer the mercy seate, that when the glo­ry of God appeared, men might be kept from curious pry­ing into his secrets, and that seeing no manner of similitude they might make no resemblance of him. And the brasen Serpent was not erected that the people should worship it, but that it should be a figure and type of Christ, & a Sacra­ment of their curing and healing, not onely in respect of the wounds which the fiery Serpents made in their bodies, but of those spirituall wounds which the old Serpent Sathan had made both in body and soule by the sting of sin. And when the people did alter the end and vse thereof, and abused it vnto Idolatry, Ezekias in zeale to Gods glory did breake it in peeces. 1 King. 18. 4. King. 18. 4.

And thus they object for their making of Images: now The popish ex­cuse for wor­shipping ima­ges answered. for their worshipping of them, which is the grosest kinde of Idolatry, and so extreamely repugnant to the word of God; they alledge in their excuse that they doe not worship the Images themselues, but onely so far forth as they haue rela­tion with the things wherof they are Images. To which I an­swere, that this excuse is both false and vaine: the falshood of their doctrine appeareth by their practise, for if they did not worship the images themselues, to what purpose did they by their deuices giue vnto them a seeming life and motion, as the turning of the eies, the mouing of the hands, and the bend­ing of the head and body, and why was one Image had in great esteeme, & another image of the same Saint negiected and disregarded?

Secondly, their excuse is vaine, seeing this is that Idolatry which is so much condemned in the Scriptures: for the Is­raelites when they worshipped Images, did professe that they did not worship the Idols of wood and stone, but God in them; so when they made a golden Calfe in the wilder­nesse, they had therein a respect to God, who brought them out of the land of Aegypt, and professed that in it they wor­shipped the true Iehouah, as appeareth. Exod. 32. 4. 5. So Exod. 32. 4. Micah his mother saith, that shee had dedicated the siluer vnto the Lord, to make a grauen and moulten Image. Iud. 17. 3. Iudg. 17. 3. So Ieroboam hauing made the golden Calues, saith: behold O Israell thy Gods which brought thee out of the land of Aegipt: 1 King. 12. 28. that is, the Image and similitude which re­presenteth 1 King. 12. 28. the true God: neither would any haue beene so sottish as to beleeue that the Calues which themselues had lately made, had freed their fore-fathers out of their capti­uitie. And as we haue 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 euen the heathens themselues thus excused their I­dolatrie, as Austine 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 doe not serue and worship that stone which I see, but I serue him whom I doe not see. And who is hee? a cer­taine invisible and Diuine power which hath the charge of that Image.

The vse of this Doctrine is, first that we laude and mag­nifie We must laud Gods name for freeing vs from popish idolatry the name of our gracious God, who hath freed vs from this more then Aegyptian darknesse of Idolatry and super­stition, and hath placed vs in his Goshen and true Church, where by the cleare shining light of his Gospell he hath dis­pelled these foggy mists of sottish ignorance, and hath plain­ly discouered euen to the eyes of little children those doltish follies, with which the wisest of their fore-fathers were blin­ded and misllead.

Secondly, it serueth to admonish vs, that we doe not with [Page 239] the vnthankfull Israelits desire to returne againe into this We must not desire to return into this Ro­mish seruitude. Egyptian seruitude, because we would injoy those pompous pleasures which the aduocates of Rome doe offer vnto vs, but that we rather make choise of the afflicted way of gods truth, which wil in the end bring vs to the heauenly Canaan. And to this purpose we must auoide not onely the grosest kindes of Idolatrie and superstition, but also all the pettite sorts therof, yea we must carefully flye the meanes of idola­trie, as will-worship, society with Idolaters, especially in that neere bond of mariage, ignorance of Gods true religion, whereby wee make our selues like blind men, which may easilie be led any way, and as it were an easie pray to be de­uoured of those locusts, the Priests, and Iesuits, which are come out of the bottomelesse pit.

Lastly, we are hereby admonished to imbrace and loue We must loue Gods truth if we would not be seduced with Papists delusions. the truth, which the Lord by the Ministers of his word hath in such plentifull manner and measure deliuered vnto vs, least for the contempt of his Gospell, he giue vs ouer to strong delusions, and to beleeue lyes; which seduction is a certaine forerunner of eternall condemnation, as the Apostle sheweth 2 Thes. 2. 11. 12. And whilest we make profession of the 2. Thes. 2. 11. 12. Gospell let vs labour to bring foorth the fruits thereof in holinesse and righteousnesse, least the Lord doe cause his kingdome to be taken from vs, & bestow it vpon some other nations, who will be more fruitfull, for what should they doe Mat. 21. 43. with the light who wilfully shut their eyes against it? and to what purpose should they injoy the Gospell of righteous­nesse, who in their liues bring forth nothing but the fruits of iniquitie?

The third thing to be obserued is, that the Lord condem­neth That it is an haynous sinne to vse diuinati­on. it as an haynous sinne, to consult with idols, and to vse diuination for direction in time of daunger, or for knowledge of future things, which are contingent. And this may further appeare both by Gods earnest prohibitions of the vse of these vnlawfull arts, and by the punishments threatned and inflicted vpon the offenders. The Lord hath straightly for­bidden them, Deut. 18. 10. 11. Let none be found amongst you Deut. 18. 10. 11. [Page 240] that maketh his sonne or daughter to go through the fire, or that vseth Witchcraft, or a regarder of times, or a marker of the fly­ing of Foules, or a Sorcerer, or a Charmer, or that counsaileth with spirits, or a Southsayer, or that asketh counsaile of the dead; for all that doe such things are an abhomination vnto the Lord, &c. The punishment denounced is death, Exodus. 22. 18. Exod. 22. 18. Thou shalt not suffer a Witch to liue. So Leu. 20. 27. If a man Leu. 20. 27. or woman, haue a spirit of Diuination in them, they shall dye the death, &c. The which punishment was accordingly inflicted by Saul. 1 Sam. 28. 3. 9. And by Iosias. 2 King. 23 24. The 1 Sam. 28. 3. 9. 2 King. 23. 24 execution of which punishments the Lord taketh vpon him­selfe if the Magistrates neglect it, as it is, Mich. 5. 12. I will Mich. 5. 12. cut off thine Inchanters out of thy Land. Besides which tempo­rall death, the Lord denounceth death eternall, consisting both in the separation from the joyes of heauen, 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 diuiners, That it is a great sinne to consult with Witches. Leu. 19. 31. and aske counsaile of them; for as they joyne together in their horrible sinne, so they shall not be disioyned in their punishments. Their sin is forbidden as haynous. Leu. 19. 13. Ye shall not regard them that work with spirits, neyther South­sayers, yee shall not seeke to them, to be defiled with them, I am the Lord your God. Their punishment denounced by God, is death, and seperation from the Church of God, as appea­reth. Leu. 20. 6. The which punishment was inflicted vpon Leu. 20. 6. Saul, for consulting with the witch of Endor. 1 Chr. 10. 13. 1 Chro. 10. 13 And vpon Ahaziah for asking counsaile of Baal-zebub the God of Ekron. 2 King. 1. 3. 4, 2 King. 1. 3. 4.

The vse hereof serueth to reproue many amongst vs, who when either themselues or their friends be sicke, or when they haue lost their goods by theeues or other casualties, or when they curiously desire to know what shall befall them in the time to come, are ready to vse these wicked and Di­abolicall meanes for the satisfying of their desires; wherein they bewray notable diffidence, impietie, & folly: diffidence, in that if the Lord defer his helpe a little while, they will not [Page 241] waite his leasure, nor trust in his promises, but rather relye vpon the diuell, and vpon the direction of his wicked instru­ments. Their impietie is hereby manifested, in that they seeke to free themselues from those afflictions which God hath laid vpon them by Sathans helpe, (as it were) whether God will or no, for if it were his will they should be released, he would graunt them lawfull meanes. Lastly, they shew their folly, not onely in that they inquire of them who haue a spirit of diuination, and of the Southsayers who murmure and whisper, and leaue the Lord most wise and most mighty, and goe from the liuing to the dead; contrary to, the admonition of the Prophet, Esay. 8. 19. but also in that they imagine they Esa. 8. 19. can preuaile against God by Sathans assistance, who is but his slaue, and so fast tyed in chaynes, that he is not able to stir without his permission.

Fourthly, we here learne what is the cause why Idolaters, The cause why the wisest Ido­laters liue in sottish super­stitions. who otherwise are exceeding wise, doe liue in most sottish superstition, and are blinded with such childish follies as may moue in any just cause of admiration; namely, because they are seduced with a spirit of fornications, that is, not onely abandoned of Gods spirit, who leadeth vs into all truth, but also wholy lead with the vncleane spirit Sathan, the chiefe author of spirituall whoredome, who begetteth in these chil­dren of disobedience a spirit of Idolatry, that is, a vehement and earnest desire to liue in this sinne; with which they are so wholy transported, that they goe forward in their grosse and absurd courses, not onely against religion, and the reuea­led will of God, but against reason, nature, and common sense. An example hereof wee haue in the Israelites, who howsoeuer they had so manifold experience of Gods mercy and power, in multiplying his benefits vpon them, and in their miraculous deliuerances, & preseruation from their eni­mies, and of his seuere justice in punishing their Idolatries, yet were so seduced with this spirit of fornications, that nei­ther Gods mercyes nor judgements could restraine them from forsaking his true worship, and seruing the Idols of the Heathens, in as grose manner as those who neuer heard of [Page 242] God and his word. The like experience we haue in the Pa­pists at this day, who howsoeuer they are worldly wise, in the things of this life, yet being bewitched and carried headlong with this spirit of fornications, they suffer themselues witting­ly and willingly to be abused by their false teachers, as if they were the most ignorant ideots in the world; they beleeue the carnall presence of Christ in the Sacrament of the aulter, contrarie not onely to religion but also to reason, nature, and their owne sense, and adore their breaden God with diuine worship; they are content with great summes of money to purchase pardon of their sinnes of the Pope, who is a sinfull man like themselues, yea the man of sinne; they whip and torment themselues before their idolls like Baalls Priests; they creepe to the Crosse; and goe on pilgrimage to images of wood and stone, and by praying, vowing, and offering vnto them, they acknowledge them as their Gods, seeing they giue vnto them all parts of diuine worship, whereas they are creatures more base and impotent then themselues; and whence proceedeth all this but that they are giuen ouer of God to strong delusions, and to beleeue lyes, bewitched of the euill spirit sathan, and wholy transported and mislead with the spirit of fornications.

The vse hereof is, that howsoeuer we are sometime led We must take heed we be not transpor­ted with the spirit of sinne. captiue of sinne, and through infirmitie be ouertaken with the corruption of the flesh, yet that we carefully take heede we be not transported wholy with the spirit of sinne, desiring to breake Gods commandements, & delighting in our trans­gression. Let vs watch ouer our harts, that they may do faith­full seruice vnto God though the other members bee some­time inthralled in the bondage of sin, & though in the spi­rituall conflict we receiue some wounds of sathan, the world, and the flesh, yet let vs be sure to keepe fast buckled vnto vs the brest-plate of righteousnes, sinceritie, and integritie, so as we may truely say with the Apostle Paul, that we delight in Rom. 7. 22. the law of God concerning the inner man, howsoeuer wee find another law in our members, rebelling against the law of our minds, leading vs captiue vnto the law of sinne. Let vs wholy [Page 243] resigne our selues ouer to bee guided by the spirit of God, that so we may be assured that we are his sonnes and children; for if Gods spirit be not our guide to leade vs into all truth, Rom. [...]. 14. we shall be seduced by the spirit of sin, and carried headlong into all manner of sottish and outragious wickednesse.

Fiftly, we here learne that as soone as men addict them­selues They that ad­dict themselues to idolatrie shake of Gods yoke. to wil-worship, superstition, and idolatrie, they shake off Gods yoke, and withdraw themselues from vnder his gouernment; as the Israelits in this place, who when they went a whoring after their idols, are saide to haue departed from vnder their God. So Deu. 31. 16. They will goe a whoring Deut. 31. 16. after Gods of a strange land, and will forsake me and breake my couenant. And so themselues confesse that they did forsake the Lord when they serued Baalim, Iudg. 10. 10. though Iudg. 10. 10. they professed that in Baal they serued the true God, as ap­peareth, Hos. 2. 16. Thus the Lord saith that as soone as the people burnt incense vnto their Gods, and worshipped the Hos. 2. 16. worke of their owne hands, they forsooke him. Ier. 1. 16. Ier. 1. 16.

The reason is manifest, for they who refuse to be gouerned by the kings law, and either make their owne will a law, or submit themselues to be ruled by the law of a strange Prince, they doe not onely reject the law but also refuse to haue that Prince for their gouernour; but the word of God, is his law and the scepter of his kingdome, whereby he ruleth all his subjects, and therefore they who will not be ruled by this law, but by their owne will, and humaine inuentions and traditions, in refusing Gods law they refuse and forsake God himselfe, and will not admit him for their gouernour. And hence it is that the Lord joyned these together, where he saith, that Saul had forsaken him & had not performed his commandements, 1 Sam. 15. 11. and 1 King. 11. 33, Because 1. Sam. 15. 11. 1. King. 11. 33. they haue forsaken me, &c. and haue not walked in my wayes. Againe the Lord is our true husband; and the couenant of marriage on our part is, that we will obserue marriage fideli­tie, and keepe our faith which we haue plighted vnto him inviolable, which wee performe when as wee worship him alone in spirit and truth, according to his reuealed will: when [Page 244] as therefore we either goe a whoring after Idols, or in stead of Gods true worship, offer vnto him our owne will-wor­ship, and humane inventions, wee violate our faith, break the bond of marriage betweene vs, and so renounce the Lord from being our husband.

The vse hereof is, that we most carefully avoide all man­ner of Idolatry, Superstition, and will-worship, and not flat­ter our selues with a conceipt that the Lord will be content with our devotion and good meaning, though it dissent from his word, that we may prostrate our bodie vnto an image, and reserue our hearts for God, and that his will & our owne wils, his Law and humane inventions may well stand toge­ther, in his worship and seruice; for God and Idols, the Ark and Dagon, light and darknesse, righteousnesse and vnrigh­teousnesse, true religion and sottish superstition, will neuer agree together, but as soone as we receiue the one, we doe ipso facto, exclude and forsake the other, and therefore wee are put to our choise, whether wee will forsake the true Ie­houah, or the Idoll Baal, Gods true religion, or our owne Su­perstions.

HEtherto we haue 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 offring vnto them sacrifices and oblations: Vnto which is annexed the punishment which is inflicted vpon them, for both the one and the other. Verse 13. They sacrifice vpon the tops of Verse 13 the mountaines, and burne incense vpon the hils vnder the Oake, and the Poplar tree, and the Elme, because the shadow thereof is good; therefore your daughters shall be harlots, and your spouses shall be Whores, &c. The which words containe two parts: The expositiō. the first is an accusation of sinne: the second is a denuncia­tion of punishment. Their sinne was their Idolatrous wor­ship, which also was performed in places prohibited by Gods expresse commaundement. They sacrifice vpon the tops of the mountaines: Where hee more plainely sheweth what he meant by the spirit of fornications in the former [Page 245] Verse, namely, that they had forsaken the Lord and his true worship, together with the place vnto which it was ap­propriated, and committed spirituall whoredome with their idols, which they erected to themselues vpon euery hill and mountaine.

So that here he accuseth and condemneth them of a dou­ble sinne; the first was their Idolatrie, wherby they worship­ped God in Idols and Images of wood and stone, contrary to the expresse Word of God, both in the second comman­dement and else where: the second was that they worship­ped in prohibited places; for the Lord had expresly charged them that they should offer their sacrifices in no place, but in his Tabernacle and Temple, and that they should erect no other Alters, but the Alter for the burnt offrings and for the incense, which himselfe 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 hee might hereby restraine them from will-worship, and also that hee might typically teach them, that as they had but one Tem­ple to serue in, so they had but one God to serue; as they had but one Alter 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 Gods nosthrils.

But they neglected the commaundements of God, and erected altars, and offred sacrifices vpon the hils and moun­taines; imitating therein the heathenish Gentiles, who erect­ed their Temples in woods and groues vpon the tops of hils, according to that:

Whereof also their Temples were called Phana, because in respect of their high situation they were eminent and conspicuous; to which they were moued by these considera­tions, because being more stately & majesticall, they thought [Page 246] them more fit for diuine worship, and also because they thought these places in regard of their eminencie nearer vn­to heauen, which is the place of Gods chiefe residence, wher­in they preferred heathenish wil-worship and their owne naturall reason before the expresse word of God.

And this was that idolatrous superstition, which is so often condemned in the bookes of the Kings & Chronicles; namely, that they did worship in the groues and high places, yea & kings otherwise godly & religious, are blemished with this note of disgrace, that they suffred such kinde of worship, and did not cut downe the groues, and vtterly demolish these idolatrous places. Thus Salomon sinned in erecting an high place for Chemosh the abhomination of Moab, in the moun­taine, &c. as appeareth 1 King. 11. 7. And thus the Israelites 1. King. 11. 7. Esay. 57. 7. Ier. 2. 20. Ezech. 6. 13. daily prouoked Gods anger against them, as we see both in this place & in diuers others. Esa. 57. 7. Ier. 2. 20. Ezec. 6. 13.

It is further added by way of more particular description that they burned incense vpon the hils, vnder the Oakes, & the Poplar tree, and the Elme; and the reason mouing them therevnto is adjoyned, because the shadow therof was good, the meaning is that they sacrificed and burnt incense in their groues, and made choyse for this purpose of such trees, as were most pleasant, and by reason of their broad and thick leaues, most fit to cast a delightful shadow, which would not onely shelter them from the schorching heat of the Sun, but also stirre vp in them a kind of superstitious deuotion. The which also was increased by a conceit which they had of the trees themselues; for as they put more holynesse in the hils then in the vallies, so also in one tree more then in another, in respect of the diuers idols, vnto which they were conse­crated, according to that:

That is, the Poplar tree is most acceptable to Hercules, the Vine to Bacchus, the Myrrhe tree to Venus, and the Bay tree to Apollo.

Whereby the Prophet sheweth, that they were vtterly [Page 247] fallen away from the true religion to Paganisme and Hea­thenish superstition and idolatry; for which sinnes they were much more vnexcusable, both because for them principally the Lord had cast out the nations before them, and also had giuen them expresse and straight commandement, that they should vtterly demolish and deface all these idolatrous mo­numents, destroy the places wherein the nations serued their Gods, vpon the high Mountaines, and vpon the hils, and vnder euery greene tree, and ouerthrow their aulters, and breake downe their pillars, and burne their groues, hew downe the grauen 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 Gods workes and al­so by his word, and therefore it is manifest, that being who­ly carried away with a spirit of fornications they committed these sinnes proudly and presumptuously against Gods Ma­jestie, preferring humane inuentions and their owne super­stitions before Gods reuealed will.

Neuerthelesse some colour of excuse they had to blinde their owne judgements, gagge their consciences, and to stop the mouthes of all reprouers, namely, because the shadow of these groues and trees was good, that is, both pleasant and profitable; pleasant both in respect of the delightfull shade, and the sweetnesse of the aire, which vsually accompanyeth such places, and profitable not onely for the inlarging their deuotions, but because they were thereby also preserued from the scorching heat of the sunne, with which the people of those countries were sometimes molested, and so fitted as they thought with more alacritrie to performe their reli­gious seruices.

So that the cause why they transgressed Gods commaun­dement was as it seemeth their good meaning, whereby they imagined that by taking their owne courses, they should be much better fitted for his seruice, then by following his di­rection in his word; which in truth was nothing els but car­nall and abhominable pride in them, whereby they thought [Page 248] themselues wiser then God himselfe, and preferred their own wil-worship and humaine inventions, before Gods reuealed will.

And thus haue we seene what their sinne was, as it is here plainly expressed; the which also in the same words is much aggrauated: first, in that they did not onely seldome fall in­to this sinne, but made it an vsuall and common practise, & this is signified by the Verbe here vsed in the original, which being in the second Conjugation of Actiues, doth imply the frequency of the action, as Tremelius obserueth; as also where he saith, that they sacrificed on the mountaines and hils, in the plurall number, and vnder the Oke, Popler, and Elme, whereby he intimateth that the Israelites were not contented to commit this Idolatry in one or two places, or vpon some few Altars, but they had many hils, many groues, many Al­ters, & many Chappels and Temples, which they had erect­ed in euery part of the Land. Wherein it seemeth they glo­ryed as though they were in better case, and much to be pre­ferred before the Iewes, seeing they had but one Temple, & one Altar for sacrifices, and another for sweet incense, where as they had great varietie and choise of Temples and Alters for their deuotions.

Secondly, their sinne was aggrauated by their shamelesse impudencie, for they did not commit their spirituall whore­domes in secret corners, but in the eye of the world in most eminent places.

Lastly, in that they were not abashed at their wickednes, but rather justified it by pretending their good meaning, ad­uancing themselues before all who had not aspired to the same degree of sinne, and that through affected and wilfull ignorance, for their practise was repugnant and opposite to the expresse word of God, which was not onely committed vnto them in writing, but also faithfully expounded and zea­lously inforced by Gods true Prophets.

And this was the peoples sinne: their punishment fol­loweth, whereof there is two degrees: the first, that he would punish them in their familie with shame and reproach: the [Page 249] second, that he would with-hold the meanes, with which such abuses should bee reformed, whereby they were discredited and disgraced. The first is contayned in these words, there­fore your Daughters shall be harlots, and your Spouses shall be Whores. The which words some vnderstand as the fruit and effect of their Idolatry, both because spirituall whoredome is vsually finished and perfected with corporall adultery, as appeareth in the example of the children of Israell, seduced by the daughters of Moab: Num. 25. 1. 2. 6. and also be­cause Num. 25. 1. 2. 6 husbands and fathers gaue their wiues and daughters fit occasion and opportunitie to play the harlots, whilest they absented themselues in the hils and groues about their Su­perstitious deuotions, yea, and prouoked them also by their bad example, when vnder colour of Religion they gaue themselues to all vncleannesse, as it is the vsuall practise of Idolaters.

But I rather expound these words, as the punishment the Lord threatneth to inflict vpon them for their Idolatry; namely, that he would punish their spirituall whoredome with carnall whoredome, and because by their frequent Ido­latries, they had grieuously dishonoured his name, therefore hee would disgrace and dishonour them, by causing their houses to become stewes, and their daughters and spouses, or daughters in Law (as the word may indifferently signifie) to become strumpets and common harlots. The which punish­ment the Lord inflicted vpon 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, &c. there­fore God gaue them vp to their owne harts lusts, vnto vncleannes Rom. 1. 23. 24. and to defile their owne bodyes amongst themselues, &c. as it is, Rom. 1. 23. 24. Where we are to obserue that the Lord pu­nisheth one sinne with another, not by infusing corruption, or by prouoking vnto wickednesse, but onely by with draw­ing his grace, and by giuing men ouer to their owne vile af­fection.

Now this punishment by the Law of requitall, is proporti­onated vnto their sin, for as the Idolaters did rob God of his [Page 251] honour to giue it vnto Idols, so the Lord threatneth to spoile them of their honours, and to expose their names to infamie 1 Sam. 2. 13. and reproach, by suffering their wiues and daughters to play the Harlots; and because being his spouse and children they prostituted themselues to idols, and exceedingly grieued him by their Adulteries, therefore hee would vexe them also, by suffering their wiues and children to defile themselues with Adulterers, that so by their owne griefe, they might learne how much they had grieued the Lord with their spirituall fornications.

Whereby the Lord sheweth, that in the day of his visitati­on hee needeth not to seeke farre for meanes of reuenge, see­ing he could make them their owne executioners, and their nearest and dearest friends the instruments of his wrath, to inflict on them deserued punishents.

And this is the meaning of the words. The doctrines The doctrines. which arise out of them are these. First, we may obserue that God as well condemneth Idolatrous ce­remonies as I­dolatrous wor­ship. the Lord condemneth it as a great sin, not onely when men serue him with a false and Idolatrous worship, but also when the manner, Ceremonies, and circumstances are repugnant vnto his word So the Israelites are here accused and con­demned, not onely for their wil-worship and superstition in the seruice of God it selfe, but also because they failed in re­spect of the place; for whereas God had straightly charged them, that they should publikely worship him, by sacrifices and oblations in his Tabernacle and Temple onely, they contrariwise erected Alters and offred sacrifices vpon the hils and mountaines. So Nadab and Abihu were present­ly Leu. 10. consumed with fire which came out from God, because they offred strange fire, though they worshipped the true God, and that in other respects, with such seruice as hee re­quired. Thus Saul was rejected, and Vzziah was smitten with 2 Chro. 26. 18. 19. the Leprosie, because they vsurped the Priests office.

The reason whereof is this, because the Lord is author of that commandement which concerneth the circumstance, as well as of that which concerneth the substance, and is no lesse disobeyed in the one then in the other. Neyther doth the [Page 250] Lord so much respect the matter, or object of the trans­gression where about it is made, as the minde of the trans­gressour, and the neglect, or contempt of his commaunde­ment. For example in the sinne of our first parents, he did not respect the eating of the Apple, but their disobedience to his precept, their pride, infidelitie and rebellion. Hee did not regard the gathering of sticks on the Sabbath day, but the contemptuous breach of his commandement, which he had published immediately before. In a word, all the ceremo­nies of the law were in themselues matters of no such neces­sitie, but forasmuch as the Lord had commaunded ceremo­niall duties, as well as morall, and exercised the Churches obedience in them both, therefore it was a great sin to con­temne the ceremonies and cerimoniall worship, because the commaundement of God was transgressed herein, as well as in the neglect of morall duties. And this is that which Sa­muell told Saul, when he laboured to extenuate his sinne, that disobedience was as the sin of witchcraft, and to transgresse Gods expresse commandement wilfully though in a smal matter, was as Idolatry in his sight. 1 Sam. 15. 23. 1. Sam. 15. 23

The vse hereof serueth to teach vs, that we submit our selues to be ruled by the prescript rule of Gods word, as in all our actions, so especially in performing the duties of his worship and seruice, neither declining vnto the right hand nor to the left; for to doe more then he requireth is superstition, and to doe lesse, profanenesse. As therefore it was a sinne in the old Law, to offer sacrifice in any other place but in the tem­ple, because God had restayned his publike seruice to that place alone; so it is a sin of superstition in the time of the Gospell, to put more holinesse in one Chruch then in ano­ther, seeing now Christ hath abrogated the ceremonies of the Law, and made all places alike, requiring this alone of vs, that in euery place we lift vp pure hands, and worship God in spirit and truth, as it is, Iohn. 4. 23. 24. Iohn 4. 23. 24.

And as they superstitiously sinne, which put difference in places dedicated to Gods publike worship and seruice, see­ing in his word he hath taken such differences away, so they [Page 252] likewise offend, who confound publike & priuate worship, together with the places allotted to either of them, because god in the scriptures hath distinguished them. For example, when God requireth publike worship on his sabbaths in the assemblies and congregation, it is a sinne for any man to neglect this, though he offer vnto God his priuate seruice at home by reading and praying. So whereas God in his pub­like seruice requireth vnanimitie and vniformitie, it is a sinne for any in the assemblie to distract himselfe from the rest, and to make a rent in these holy exercises; as to reade pri­uately when the Minister with the congregation prayeth publikely, or to pray when he preacheth. For if it be an ab­surd kinde of vnmanerlinesse, to speake to our better whilst he speaketh vnto vs, because such confusion hindreth both our hearing and vnderstanding, or whilst he conferreth with vs about important affaires, to turne from him & talke with another; then is it no lesse absurditie to speake vnto God in prayer, whilst he speaketh vnto vs in the Ministerie of the Word, or when hee dealeth with vs about businesses of no lesse moment then the saluation of our soules, to turne from him and giue our selues to priuate reading.

Secondly, we are taught hereby not to extenuate our sins, The maine euill in sinne is the transgres­sion of Gods commaunde­ment. by alleadging that the things wherein we offend are but trifles, and matters of small moment; for the maine euill in sin is the transgression of Gods commandement, & the euill disposition of the sinner. Now Gods commandement is bro­ken in small matters, as well as in great, and a man may shew more malice and wickednes in committing a sinne but light in it owne nature, when as it is committed vpon knowledge, against the conscience, presumptuously, & contemptuously against Gods majestie, then another who falleth into a grie­uous sinne which is not aggrauated by these circumstances. What smaller matter in it selfe then to eate an apple? yet here in our first parents did grieuously sinne, because they transgressed Gods expresse commandement, and shewed grose infidelitie and pride in this action. What lesse matter then to gather a few stickes vpon the sabbath day? yetNum. 15. 32. [Page 253] because it was an action of contempt against Gods majesty, who in his law had newly forbidden it, it was a more hay­nous sinne in Gods sight, then Dauids murther & adultery, because the one proceeded from malice of hart and profane despite of God, the other from the frailtie and infirmitie of the flesh.

The second thing to be obserued, is the spreading leprosie The spreading leprosie of ido­latrie. of idolatrie, which if it once haue infected vs, though it seeme but a small specke or spot at the first, it will in short time ouer spread the whole bodie. At the first through Ieroboams instigation the Israelits erected Idols but in two places of the land, namely Dan and Bethell, but as we see, it so increa­sed in a small time that idols were erected and worshipped almost in euery hill and mountaine, and vnder euery greene tree, as appeareth in this place. The like example we haue in the papists at this day; in former times they onely erected images in Churches, to put them in mind of Christ, and of the Saints, but when they had thus farre transgressed Gods commandement by their will-worship, they did not stay here, but haue also giuen vnto them diuine worship, & haue multiplyed their idols and images in number farre aboue any heathens and pagans; the cause hereof is, the corruption of mans nature, which is exceedingly addicted to this idolatrie and superstition, partly through grosenesse of vnderstanding, affecting a palpable deitie and diuine worship, which is sub­ject to the senses, and partly through pride, preferring his owne inuentions and wil-worship, before the will of God reuealed in his word.

The vse hereof is, that we doe not onely flee from idola­trie We must flye the first begin­nings of ido­latrie. in the grosest kinde, but also that wee shunne the first beginnings thereof, for if in the least degree we giue way vn­to it, we shall from one degree ascend vnto another, till we come to the highest; partly because we are naturally posses­sed with a spirit of fornications, which carrieth vs headlong into this sin, and partly because the Lord will giue vs vp to a reprobate sense, and to be deluded with strong delusions, if wee doe not imbrace and loue his truth, but incline to [Page 254] wil-worship and Idolatry.

The third thing to be obserued is, that our good intenti­ons Good intenti­ons hauing no sound ground no better then wil-worship in Gods seruice, which haue no ground in his word, are nothing else but wil-worship and superstition. The Israelites made choyse to worship in the groues and vnder the greene trees, because the shadow thereof was good, that is, because they thought these pleasant places and delightfull shade in the sweet and open ayre, were most fit and conuenient for religious worship: but because this their good intention was contrary to Gods word, which restrayned publike seruice & sacrifices vnto the Temple at Ierusalem, their good mean­ing could not priuiledge them from the just censure of Ido­latrie and Superstition. So Aaron in a good intention made Exod. 32. 1. 5. a golden calfe. Exod. 32. 1. 5. But it was condemned and pu­nished as grose Idolatry. Gedeon in a good intention made Iudg. 8. 27. an Ephod of the Midianitish pray, but it was an occasion of Idolatry, and the ruine of his house; and Micahs mother in a good intention made a moulten Image, Iudg. 17. 3. and Iudg. 17. 3. Micah himselfe consecrated one of his sonnes to be a priest vnto it, Verse. 5. and entertained a Leuite for the same pur­pose, with the like good meaning, and yet neuerthelesse all this was but grose superstition and Idolatry in Gods sight.

The vse hereof is, that we be not deluded with this con­ceipt, that the Lord will accept of any manner of seruice, so it proceed from a good meaning & intention, for if it haue no warrant out of Gods Word, but bee repugnant therevnto, vvhatsoeuer our meaning and intention bee, it is but vvil-worship, superstition and Idolatry in Gods sight. And there­fore we must not examine what we intend, but what God requireth; not what we like as most fit and couenient, but what is pleasing vnto God. And this examination is to be made not according to our owne phantasies and carnall wis­dome which as the Apostle saith, is emnitie against God, but Rom. 8. 7. according to the canon and rule of Gods word, which that we may the rather doe, let these reasons perswade vs: first, because the Lord hath straightly forbidden and condemned all manner of vvil-worship, and in his seruice hath precisely [Page 255] restrayned vs to his word for our direction. Deu. 5. 32. Take Deut. 5. 32. and 12. 8. 32. heed that you doe as the Lord your God hath commanded, turne not aside to the right hand nor to the left, And 12. 8. Yee shall not doe after all these things, that we doe here this day, that is, euery man what seemeth him good in his owne eyes. And Vers. 32. Whatsoeuer I command you, take heede you doe it, thou shalt Num. 15. 39. Prou. 39. 5. 6. Ezech. 20. 18. Col. 2. 20. The causes why the Lord forbiddeth all wil-worship. put nothing thereto nor take ought 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 forbid all manner of vvil-worship, are principally two: first, it doth exceedingly derogate from his wisedome, when as men doe not think his lawes sufficient for their gouernment & directi­on, but labour to perfect them by their owne inventions, as though they were wiser then God himselfe. Now if it be an odious thing to an earthly prince that his subjects should take vpon them to alter, or adde, or detract from his Lawes, or in stead of submitting themselues to be gouerned there­by, should make their owne vvill a law, though they should make neuer so faire a shew of their good meaning & inten­tions; then how odious and abhorninable a thing is it for vs, thus to demeane our selues towards God who is infinite in wisedome, and the supreame king of heauen and earth.

Secondly, because where wil-worship and humane inven­tions Wil-worship banisheth the true seruice of God. are intertayned, there soone after the true worship of God is expelled and banished, for such is the aversenesse of mans corrupt nature towards the true worship of God, and proannesse vnto humane inventions and superstitions, that when they are both together, he nourisheth and maketh high esteeme of wil-worship, as being the birth of his owne brain, and vtterly neglecteth Gods pure and sincere seruice, 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 selfe loue, when as men preferre the wisedome of the flesh before the wisedome of God, and their owne inventious before his com­mandements. The which was the sinne of the Scribes and Pharisies, who as our Sauiour charged them, made the com­mandements of God of no authority, whilest they established [Page 256] their owne traditions. Mat. 15. 16. And vvhilest they vvere Mat. 15. 16. and 23. 23. ouer busie in tithing Mint, Annis, and Commin, they were vvholy negligent in the vvaightie matters of Gods Law, as Iudgement, Mercy and Fidelitie, as it is, Mat. 23. 23.

Secondly, it behoueth vs to imbrace Gods pure and sin­cere Wil-worship is vaine and vn­profitable. vvorship prescribed in his vvord, and to auoide vvil-vvorship & our owne superstitious deuotions, because when vve haue spent our time and euen tyred our selues in these things all our labour will bee spent in vaine. So the Lord himselfe saith, Mat. 15. 9. In vaine they worship mee, teaching Mat 15. 9. for doctrines mens precepts. And the Apostle saith that hu­main inventions and traditions, as touch not, taste not, handle not, doe perish in the vsing. Col. 2. 22. For if we would haue Col. 2. 22. any wages for our labour, vve must doe the Lords vvorke vvhich himselfe hath commaunded, otherwise hee vvill de­maund of vs, as hee did of the Israelits, Esay 1 12. Who hath Esay. 1. 12. required these things at your hands. And vvill say vnto vs, as he did to the Priests and people of Israell, Zach. 7. 5. When yee Zach. 7. 5. fasted and mourned did ye fast vnto me? did I approue it? and when yee did eate and drinke, did yee not eate and drincke for your selues? should ye not heare the words which the Lord hath cryed by the ministery of the former Prophets? &c. The reason hereof is plaine, for as the Lord hath appointed vs to tra­uaile, so also he hath appointed our way, out of vvhich who­soeuer turneth aside, the faster hee goeth the further hee is from the end of his iourney, and so spendeth his labour not onely in vaine but to losse. This is the way walke in it. If vve vvould offer our bodyes a liuing sacrifice, holy and acceptable vnto God, which is our reasonable seruing of God, vve must not follovv our ovvne inuentions nor humane traditions, but la­bour to finde out what is the good will of God, acceptable, and perfect, as it is, Rom. 12. 1. 2. And if vve would doe good Rom. 12. 1. 2. vvorks indeed, vve must not follovv our owne phantasie, but Gods commandements: for vve are created vnto good works in Christ Iesus, which God hath ordayned that wee should walke in them, as it is, Eph. 2. 10.

Lastly, this may restraine vs from Wil-worship and Ephe. 2. 10. [Page 257] superstition, in that whatsoeuer our good meaning & deuoti­on Wil-worship is the seruice of sathan, not of God. is, yet in truth whilst vve offer vnto God superstitious & idolatrous seruice, we doe not worship the Lord but sathan, the vncleane spirit, & chiefe author of this spirituall whore­dome. So when the Israelites vvorshipped idols, and offred sacrifices vnto then, howsoeuer they pretended that they vvorshipped the true Iehouah in them, yet the Lord plainely saith, that they did not offer vnto God, but vnto diuels. Deut. 32. 17. So Psal. 106. 37, They offred their sonnes and daughters vnto Diuels. And the Lord plainely saith, that Deut. 32. 17. Psal. 106. 37. whilest they worshipped their images in the wildernesse, they did not offer vnto him, whatsoeuer they pretended, as it is, Amos. 5. 25. The reason hereof is plaine, for whose will Amos. 5. 25. vve obserue, them vve obey; and their seruants vve are, to whom we yeeld obedience, as the Apostle sheweth, Ro. 6. 16 Rom. 6. 16. But the vvill of God is, that we should vvorship him in spirit and truth, according to the prescript rule of his Word, turn­ing aside neither to the right hand nor to the left; the vvill of Sathan is, that either vve doe not vvorship God at all, or that we worship him vvith our owne wil-vvorship & super­stitious deuotions; and therefore they vvho leaue the sincere and pure vvorship of God, and vvill not obey his reuealed vvill, but serue him vvith their owne inuentions & humaine traditions, they may be truely said notwithstanding their good intentions to vvorship the diuell, rather then the true God.

The fourth thing to be obserued is, that the Lord doth God punisheth one sinne with another. not onely punish sinne vvith punishments properly so called, but also doth punish one sinne vvith another, not by infusing vvickednesse, or by tempting, that is, alluring or prouoking men vnto sin, for God thus tempteth no man, as it is, Iam. 1. 13. Iames 1. 13. But by withdrawing his grace, and giuing them ouer to bee misled by their owne corruption. Thus hee punished Pha­raoh with hardnes of hart, not by making it hard but by de­nying the oyle of his grace, whereby it should haue beene softened. Thus hee tempted Dauid to number the people, 2 Sam. 24. 1. because his wrath was kindled against Israell 2. Sam. 24. 1. [Page 258] for their sinnes. Thus he punished the Gentiles Idolatry, by giuing them vp to their own vile affections & to a reprobate sense. Rom. 1. And thus in these latter dayes, because men Rom. 1. will not loue and imbrace his truth, he sendeth amongest them strong delusions, that they should beleeue lyes. 2 Thes. 2. 11. And 2. Thes. 2. 11. this is the most grieuous punishment which can be inflicted in this life; for other punishments through the blessing of God, are vsuall meanes to bring vs vnto him, by true repen­tance, but when vve are punished by adding sinne vnto sin, we doe more and more flye from him. Other punishments are sharp eye salues, to make vs see our misery, that vvee may be moued to sue for Gods mercy, and do make vs loath sin, when as we feele the smart, and see the cursed fruite vvhich it bringeth forth; but by this punishment mens vnderstand­ings are darkned, and their hearts hardened, and their consci­ences seared, and so multiply their sinnes, and increase in fear­full manner the measure of their condemnation.

More particularly vve here learne, that the Lord punish­eth God punisheth spiritual whor­dome with corporall vn­cleannesse. Num. 25. 1. 2. spirituall whoredome with corporall vncleanesse, euen as contrariwise he punisheth carnall adultery vvith spiritu­all fornication. Of the former vve haue an Example in this place, and in the Israelites, who joyned with the Moabites, first in their Idolatry, and then in filthy whoredome. Yea, and in our owne times the Lord punisheth the spirituall forni­cation of the Whore of Babilon, the Church of Rome, by giuing them vp to vile affections, and to all kindes of abho­minable filthinesse, which maketh them infamous through­out the world. Of the latter wee haue an example in Salo­mon, who being vnmeasurably addicted to the sin of vnclea­nesse, and therefore giuen ouer of God to his owne lusts, was seduced by his strange wiues to commit also with them spi­rituall whoredome with their Idols.

The vse of the generall doctrine is, that we carefully take That it is a most dange­rous punish­ment when God punisheth one sinne with another. heede least vvee securely lie vnder that heauie punishment, whereby God punisheth one sinne with another; otherwise we may easily deceiue our selues and think our state happy when it is most miserable. When the Lord layeth vpon vs [Page 259] corporall punishments, our very sense and feeling putteth vs in minde of our sinnes, and with a kinde of vrgent necessi­tie forceth vs to sue for Gods fauour by vnfayned repen­tance: but for the most part we are insensible of this heauy punishment, through the pleasing sweetnesse of sinne, and the blindnesse of our vnderstanding in spirituall things. But the more difficulty there is in the matter, the more circum­spection let vs vse in watching ouer our selues; and when Gods word teacheth vs, that God is just in punishing of sin, and our owne consciences tell vs, that we haue grieuously offended; if we haue no sensible punishments layed vpon vs for our sinnes, in vvhich we lye vvithout repentance, let vs obserue, if the Lord doe not punish vs by this other way, namely, by giuing vs ouer to security and hardnes of hart, and to commit sinne vpon sin without any remorse or touch of conscience.

Now the best meanes to prevent this iudgement is, to make a holy vse of Gods more gentle chastisements, to be moued thereby vnto true repentance, for vsually the Lord doth not inflict vpon his Church this fearefull punishment, till they haue often neglected and dispised his fatherly cor­rections, wherby they should haue beene reclaymed. So long as there is any hope of amendement, the Lord vseth his rod of chastisement, but when they vvill not bee reformed, but desperately sinne against God, the Lord casteth his rod aside, thrusteth them from vnder his discipline and go­uernement, and suffereth them to runne on in their owne vvicked courses.

The vse of the particular doctrine is, that vvee imbrace Gods pure worship and seruice, and do not defile our selues with Idolatry, superstition, and our owne vvil-worship, for if we dishonour the Lord by our spirituall whoredome hee will dishonour vs by suffering those of our familie to dis­grace and discredit vs by their corporall whoredome. If we vexe and grieue our gracious husbands, by prostituting our soules and bodyes to commit spirituall vncleannes with Idols, he wil vexe & grieue vs by suffering our wiues & daughters [Page 260] to become harlots, and by turning our houses into common stewes.

Lastly, we may here obserue, that the Lord neuer wanteth The Lord ne­uer wanteth meanes to exe­cute his iudge­ments. meanes to execute his judgements; for to say nothing of his owne absolute power, whereby he is able to destroy the sinner with a word of his mouth, he hath whole armies of his creatures readie to be the instruments of his wrath. So that when men prouoke his anger, hee cannot onely raise their enimies against them to bring them to destruction, but euen their familiar acquaintance; yea euen the children of their owne body, and their wiues who lye in their bosome are ready to be the executioners of Gods vengeance when he appointeth them. When he meant to bring a judgement vpon the house of Ahab, he could make the tutors and go­uerners 2. Kings. 10. of his children, to become their executioners. When he purposed to cut off proud Senacharib, he could vse his owne sonnes Adramelech and Sharezer, to take away his 2. King. 19. 37. life; and though Dauid had had no other enimie which might haue beene Gods scourge to correct his sinne, his owne sonne Absalon will not be wanting to chastise him, so farre forth as God permitteth; yea if the sinner had neither friend nor enimie to execute Gods vengeance, he can make them to become their owne executioners, as wee may see in the example of Saul, Achitophel, Iudas, Nero, and many others.

The vse hereof is, that we doe not by our sinnes, prouoke God vnto anger, seeing wee are not stronger then hee, as the Apostle speaketh; for besides his owne strength whereby he 1. Cor. 10. 22. is able to destroy vs euerie minute, he hath the helpe of all his creatures, yea he can vse our owne strength for our vt­ter ouerthrow, and make our best patrons and protecters to become our murtherers.

Secondly, it serueth to shew the extreame follie of those who labour to please men more then God, and to hazard the The folly of those who la­bour to please men more then God. losse of his loue, by committing of sin against their know­ledge and conscience, rather then they will hazard the losse of the loue of some carnall friends, seeing if they had done [Page 261] that which is vpright in Gods sight, they should hereby haue some assurance of Gods loue, who hath the harts of men in his hand, and can make their enimies to become their friends; whereas on the other side when they prouoke Gods wrath by their sinnes, hee can easilie make those whom by euill meanes and wicked policies they haue made their friends to become their mortall foes, and the instruments of his anger, to take just vengeance on them for their sinnes.

AND thus much concerning the first degree of their punishment: the second followeth, Verse 14. I will Verse. 14 not visite your daughters when they are harlots, nor your spou­ses when they are whores: for they themselues are separated (or doe separate themselues) with harlots, and sacrifice with whores, therefore the people that doth not vnderstand shall fall. In which wordes are contayned their punishment, and the cause thereof: their punishment is particularly expressed in the first wordes, I will not visite your daughters, &c. and then vpon the inferring of the cause, it is in more generall sort repeated and ratified in the last wordes, therefore the people that doth not vnderstand shall fall. The cause of this punishment is expressed in these words, for they seperate them­selues with harlots, and sacrifice with whores.

And these are the parts: the exposition followeth. Some The Expositiō Iunius & Polanus. of great learning and judgement, doe reade these vvordes by way of interrogation thus, should not I punish your daugh­ters because they play the harlots? &c. as though hee should say, I will most certainely punish them, and I appeale to your owne consciences whether it be not just that they should be punished for their vncleannesse. The which in­terpretation they imbrace because they thinke that it could Heb. 13. 4. not stand with Gods justice to suffer their adulteries to goe vnpunished.

But howsoeuer this exposition be agreeable with the analogie of faith, and is not contrary to the circumstances of the place, yet I preferre before it our owne translation; first, [Page 262] because it better agreeth with all antiquitie: secondly, be­cause it more fitly accordeth with that vvhich vvent be­fore, and that which followeth. For before hee sayd that hee vvould punish the spirituall whoredome of the Hus­bands and Fathers, with the corporall Adulteries of the Wiues and Daughters; and now hee further sheweth the meanes whereby hee would inflict this punishment; not by infusing this wickednes into them, or by inclining or vrging them to commit these sinnes, but by not onely with-hold­ing his grace vvhich should stay them, and so leauing them to their owne naturall corruption, which in it selfe was most prone to this vncleannesse, but also by denying to chastice and correct them for their sinnes, whereby they might haue beene restrayned or reclaimed from them, the vvhich im­punitie would bee an occasion through their corruption, to make them more securely to goe forward in their wicked­nesse. And because it might seeme hard that the God of justice should, when sinne abounded, make a non-sizes, and tollerate such wickednesse: hee sheweth in the next words the cause hereof, namely, that hee suffered their Wiues and Daughters to liue in whoredome and vncleannes, that here­by hee might punish vvith reproachfull infamy and shame­full disgrace their Husbands and Fathers, because they committed both carnall and spirituall vvhoredome against him.

Yea, but howsoeuer it was just vvith God to punish the sinnes of the husband and fathers, with the sins of the wiues and daughters, yet how can this stand with his justice not to punish their sinnes also? I answere that we are not to vn­derstand these words generally and absolutely, as though he would inflict vpon them no kinde of punishment, or at no time visite them for their sinnes. For it is said, that whore­mongers and adulterers God will iudge, Heb. 13. 14. but more specially, that he would not lay vpon them that kinde of pu­nishment which is called chastisement and correction, wher­by God restraineth his children from sinne, or reclaymeth them by repentance when as they are fallen into it; and that [Page 263] hee would not punish them as yet, but would suffer them to goe on in their sinnes, vntill thereby hee had punished the sinnes of their husbands and fathers, and then vvhen the measure of both their vvickednesse vvas full, he would ouer­whelme them all in an vniuersall deluge of his judgements, both in this life and the life to come.

And this vvas their punishment: now the cause is annex­ed; for they separate with Harlots, and sacrifice with Whores: which vvords some reade also with an interogation, and doe expound them thus: should not I punish your daughters because they are harlots? &c. Because they, that is, their fathers do sepa­rate, that is, make choyse with their harlots at home of their best and fattest things, which they may offer vvith their Whores publikely vnder shew of religion. But this exposi­tion seemeth forced and farre fetched, that the Lord should punish the daughters and wiues vvhoredomes, because the fathers and husbands joyned with harlots in their Idolatry, besides that addition of separating the fattest things for Ido­trous sacrifices, standeth but vpon bare conjecture; to say nothing of the interrogation and changing of the naturall signification of the particles, where no necessity vrgeth and constraineth. And therefore I rather choose another exposi­tion, vvhich better agreeth vvith the words of the Text, and with the drift of the Prophet in this place. For vvhereas be­fore he had said he would not by his punishments restraine their daughters and wiues from their adulteries, whereby they were vtterly disgraced, and their houses made infamous; in these words he justifieth this his heauy punishment, by shew­ing that he had just cause to inflict it. For there was no rea­son why their name and reputation should be in any account with him, seeing they themselues had no regard of his glo­ry, but had shamefully dishonoured his holy name by ma­king an apostasie from him and his true Religion, and com­mitting both carnall and spirituall whoredome with their louers.

And this is the generall meaning and maine drift of the Prophet, the which will more euidently appeare in the more [Page 264] particular examining of the words. Where first wee are to note that in this speach there is a change of the person, for in the beginning hee said, your daughters, &c. In which tenour if hee had proceeded hee should haue added, for you seperate your selues, &c. but he turneth his speach from them and vseth the third person, for they seperate, &c. the which howsoeuer it is vsuall in the writings of the Prophets, yet it seemeth this conuersion of speach is purposely in this place affected; for by turning from them hee sheweth his indig­nation and detestation of their sinne, as though they were so defiled with their corporall and spirituall whoredomes, that they were not worthy to be spoken vnto from the Lord.

It is further added: for they seperate with harlots, &c. the originall word Paradh, which is heere translated Seperate, is as some thinke deriued from Peredh, which signifieth a Mule, which is so named because amongst all the beasts they are most adultrous and lustfull, howsoeuer they doe not generate. And therefore Drusius thinketh the latine word diuidunt most fit to expresse the meaning of it, which some­times signifieth the act of vncleannes. So Plautus in Aulular.

By this phrase then is signified both their spirituall and corporall whoredome; their spirituall whoredome vvhich is here principally vnderstood by way of Allegorie con­sisted herein, that they seperated and diuided themselues from the Lord their true husband, by breaking the bond of marriage, forsaking his true religion, and prostituting themselues to commit spirituall whoredome with their idols. Which spirituall fornication well deserued to be punished with corporall adulterie, that as they dishonoured God by the one, so the Lord should cause them to be dishonoured by the other. Their carnall adulterie by themselues com­mitted may here also be implyed, as an effect of the spiri­tuall, in which respect also they made diuers kindes of se­paration with their harlots. For they separated themselues from their lawfull wiues, to ioyne with harlots, and separated [Page 265] their harlots from their Husbands, to ioyne with them, and both together seperated themselues from the compa­ny of men, because this vice of whoredome lurketh in corners, and loueth the vayle of night and darknesse which hideth from the eyes of men her foule deformitie and vglie filthinesse.

And I doe the rather expound these words in this ge­nerall sense, both because they may well beare it, and also because this spirituall and carnall whoredome are seldome seuered, it being an vsuall paradoxe with idolaters to judge the sinnes of vncleannesse to be veniall, as we may see in the example of the Israelites in former times, and in the Papists at this day, whose deuotions and superstitions are so polluted with carnall filthinesse, that all Christendome doth take knowledge thereof. Now in this respect also it was just with God to punish them with the adulteries of their wiues and daughters, for seeing they had defiled and deflowred other mens wiues and daughters▪ it was a just and proportionable punishment, that theirs also should grinde vnto other men, as Iob speaketh. Iob. 31. 9. 10.

Now this their sinne is more plainely signified in the next wordes, where hee saith, that they did sacrifice with whores: Where hee sheweth that as their harts were diui­ded from God, and joyned both with their spirituall and carnall louers, so they made profession of their apostasie and adulterie in their open practise; for as they secretly com­mitted carnall whoredome with their strumpets vnder co­lour of religion and deuotion, so they openly joyned with them in their spirituall adulterie and idolatrie, by sacrificing vnto their idols. And here againe I expound the wordes both of corporall and spirituall filthinesse, because as their sacrificing is expressed plainely, and not by Allegorie, so wee are to vnderstand the other word (their whores) not by Metaphor, but in it owne signification. And there­fore as by their sacrificing is signified their spirituall whore­dome, so by their sacrificing with harlots is implyed also their carnall vncleannesse.

And thus I haue shewed both their punishment and the cause thereof: now in the last words is contained a further reason, vvhy they should bee thus seuerely punished, and then their punishment is in some generall tearmes repeated and ratified. The reason is, because they were a people that did not vnderstand, that is, a people not onely destitute of the knowledge of God and his true Religion, but also so be­sotted in their superstitions, and so vvholy possessed vvith affected ignorance, and vvilfull indociblenesse, that ney­ther Gods Word, nor his vvorks, his mercies nor his judge­ments, vvould make them to see their sinnes or bring them to repentance.

Where hee taketh away an objection, vvhich might bee made by the hipocrites, namely, that it would not stand with the justice of God to deale so seuerely vvith the people; for they had a good meaning in all their deuotions, and if they fayled in the manner of vvorshipping God, it was through ignorance, and therefore to bee excused. To which obje­ction, the Prophet seemeth to answere, that they were ig­norant indeede, and by reason hereof they fell into all man­ner of sinne, but their ignorance did not excuse their faults, neyther was it selfe to bee excused, seeing they contemned the meanes of knowledge and remayned ignorant, because they would be ignorant, and affected the darknesse of super­stition, more then the light of Gods truth.

The punishment denounced is, that they shall fall; that is, because they are indocible and will not by any meanes bee informed in the right course, therefore the Lord will giue them ouer to their owne blindnesse of minde, that so they may goe on in their superstition and Idolatryes, and re­maine perplexed in their reprobate errours, vntill at length they stumble, and fall into the pit of vtter ruine and de­struction.

And this is the meaning of the words: The Doctrines The doctrines. which arise out of them are these. First, we here learne that it is a fearefull judgement of God vpon eyther a Common [Page 267] wealth or familie, when as hee suffereth sinne and wicked­nesse It is a fearefull judgement when God doth not re­straine vs from sinne by his chastisements. to abound, and doth not restraine men by his punish­ments, nor reclaime them by his corrections: And con­trariwise that it is a signe of Gods loue and fatherly care ouer those whom hee doth chastise with manifold afflicti­ons for their sinnes, that so hee may reclaime them from their euill wayes; whereas if they should flourish in their wickednesse, it would be a notable meanes to hearten them in their sinne, and to make them securely to goe forward in their euill courses, without euer calling themselues to a rec­koning.

And this may appeare both by testimonies of Scrip­ture, by Examples, and by Reason. For the first, the A­postle Paul sayeth, that the Lord doth suffer with long pati­ence Rom. 9. 22. the vessels of wrath prepared to destruction, to shew his wrath, and to make his power knowne, that is, hee suffereth them to goe on in their sinnes without punishment, that when they abuse his patience and long suffering as incou­ragements in their wickednesse, hee may haue just occasi­on to manifest his power and wrath in taking due venge­ance on them. So when the Israelites did goe on in their sinnes, and would neyther bee reformed by his mercyes, nor his judgements, hee threatneth that hee will correct them no more. Esay. 1. 5. Wherevpon it would follow, Esay. 1. 5. that being left vnto themselues, they would desperately and securely liue in sinne, for when as God doth not visite men for their sinnes, they goe forward in them, as though they should neuer bee called to a reckoning, as it appeareth. Ecclesiast. 8. 11. Because sentence against an euill worke is Eccles. 8. 11. not executed speedely, therefore the heart of the Children of men is fully set in them to doe euill. So the Lord rendreth this reason why the people did not reuerence, nor feare him, nor remember him, nor his word, Esay. 57. 11. Is it not (saith Esay. 57 11. hee) because I hold my peace, and that of long time, therefore thou fearest not me?

But on the other side it is a notable signe of Gods mercy It is an notable signe of mercy when God correcteth vs for sinne. and loue, when as hee crosseth vs in our wicked courses, [Page 268] and will not suffer vs to prosper in our sinnes, that being by these afflictions discouraged in our euill wayes, wee may returne backe, and preuent his heauy judgements by true repentance. To this purpose the Apostle sayth, that when wee are iudged, wee are chastened of the Lord, that we should not be condemned with the world, 1 Corinth. 11. 32. And 1. Cor. 11. 32. therefore hee maketh it a signe of Gods loue, and an argu­ment of our adoption, when as wee are chastened of the Apoc. 3. 21. Heb. 12. 6. 10. 11. Lord. Hebrew. 12. 6. Whom the Lord loueth hee chasteneth, and scourgeth euery sonne whom hee receiueth; And on the other side concludeth, that those who liue in sinne and are not chastised they are bastards, and no sonnes. For as im­punitie causeth these to goe on in wickednesse to their de­struction, so affliction howsoeuer for the present it is not ioyous but grieuous, yet it is profitable, because it helpeth to mortifie our sinnes, and bringeth forth the quiet fruit of righteousnesse vnto them which are thereby exercised, as it is, Hebrewes 12. verse 10. 11.

This also appeareth by examples. When the Sodomites The former doctrine con­firmed by ex­amples. liued in their sinnes, hee suffered them still to injoy their pleasures and abundance, and neuer reclaymed them from their wickednesse by his chastisements, but suffered them to continue in their sinnes till the cry of them ascended into heauen, and called for that last and fearefull venge­ance, whereby they were vtterly destroyed. So hee suffe­red the Cananites to possesse that pleasant land, which flowed with Milke and Honie, in great peace and secu­ritie, till the measure of their sinnes being full, hee pow­red out vpon them the full Viols of his Wrath. So Diues liued in all pompous pleasures, till Death brought him into hell torments. And thus Iob doth at large describe the great prosperitie of the wicked, euen to the time of their funerals. Iob. 21. 7. to the 13. And Dauid often ob­serueth Iob. 21. 7. 8. how exceedingly the wicked flowrished in their wickednesse, euen to their vtter destruction. Psal. 37. 35 and Psal. 37. 35. & 73. 3. 4. 5. 12. 73. 3. 4. 5. 12. &c.

But the case of Gods Children and Seruaunts is farre otherwise, for vvhen they sinne the Lord doth chastise them for their amendment, and will not suffer them to goe on in their sinnes to their destruction. Wee read but of one sinne which Noah committed, that is to say, his sinne of drunkennesse, and yet the Lord punished it by expo­sing him to the derision of his owne wicked sonne; so wee read but of three crimes which holy Dauid fell into, though hee were a King exposed to manifould tentations, his adul­terie, murther, and pride in numbring the people, and yet the Lord suffered none of the three to goe vncorrected, for hee punished his adulterie committed in secret with anothers mans wife, by letting his sonne defile his concu­bines in the sight of all the people; his murthering of his seruant, with the death of his child, and by not suffring the sword to depart from his house, his numbring of the peo­ple, by an exceeding plague and pestilence; so that if Da­uid a man according to Gods owne hart, doe but step a side out of the way of righteousnesse, the Lord is readie to whip him into it againe, by the scourge of afflictions; and that not for want, but in the abundance of his loue, be­cause hee should haue no incouragement to goe on in sinne, which would bring him to destruction. And this Dauid himselfe well knew, and therefore saith, that before hee was afflicted hee went astray, but being afflicted hee kept Gods word. Psal. 119. 67. And therefore hee saith, that it was good for him that hee had beene afflicted, seeing hereby hee had Psal. 119. 67. and 94. 12. learned Gods statutes, verse 71. And Psalme 94. 12. Hee pronounceth them blessed whom God doth chastise and teach in his Law. So the Lord telleth Dauid that if his sonne Salomon sinned hee would chasten him with the rod of men, but his mercy should not depart from him, 2 Sam. 7. 14. giuing vs to vnderstand that hee will not let his children escape 2. Sam. 7. 14. in their sinnes without correction, and yet neuerthelesse remaineth mercifull vnto them. Finally, howsoeuer the gen­tiles were suffered to goe on in their idolatrie, and to flow­rish in their sinnes; yet as soone as his owne people Israell [Page 270] did leaue his pure worship and follow Idols, hee did seuere­ly punish them as appeareth, Exod. 32. and in the History of the Iudges and Kings. Exod. 32.

Lastly, this appeareth by cleare euidence of reason: for The former doctrine proo­ued by reasons. as impunitie is a manifest signe that God giueth men ouer to goe on in their sinnes to their destruction, because he de­nyeth them the meanes, whereby they might come to the sight of their sinne, and vnto true sorrow for it; so it is a good signe that God loueth vs, as his Children, when hee vseth vs like his Children, that is, correcteth vs for our faults, and affordeth vnto vs the meanes whereby wee may bee reclaymed. Wee are so blinded with carnall securitie and selfe loue, that wee cannot see our transgressions and ini­quities, and afflictions are that sharpe, but yet soueraigne water, which helpeth to the recouery of our sight; when as therefore the Lord denyeth to afflict vs liuing in sinne, what doth he else but leaueth vs to our own naturall blindnesse, to goe on in our sins, till we fall into the pit of destruction? They are those precious salues, which serue to draw out the core of our corruptions, and those wholesome, though vn­pleasant potions, whereby wee are purged from our sinnes; when as therefore the Lord afflicteth vs, hee intendeth to cure and purge vs, but when he with-holdeth these meanes, his purpose is, to let vs fester and rot in our sin, and to let vs abound in these grose humours, which will bring the sick­nesse and death of the soule vnto vs; they are those purging fires, which purifie vs from the drosse of our corruptions, and therefore when the Lord casteth vs into them, his pur­pose is to make vs pure gold, fit for his treasurie of eternall happinesse, but when he letteth vs alone in the drosse of our sinnes, his meaning is to let vs rust and canker, and to cast vs away as refuse siluer.

The vse hereof serueth to confute the vaine bragges of The Papists confuted who glory in the outward pomp of their church the Papists, who boast of the glory, pompe, riches, and the flourishing estate of their Church; vsing it as an argu­ment of Gods loue towards them, and of the truenesse of their Church and Religion, that they are blessed with [Page 271] great prosperitie, and on the other side objecting the crosse and manifold persecutions which the professours of the Gospell are subject vnto, as a reproach to their Religion. But seeing so many sinnes are not onely committed, but also tollerated, yea, defended and countenanced in that Church, their immunitie from afflictions and punishments can bee no signe of Gods Loue, but rather that in his hea­uie displeasure, hee hath giuen them ouer as a desperate cure, and because by no meanes they vvill bee reclaymed from their Superstitions, Idolatryes, Adulteries, and other enormious crimes, that therefore they are giuen vp to a re­probate sense, and to their owne filthy lusts, that so com­mitting sinne with greedinesse, they may treasure vp against themselues wrath against the day of wrath, and of the declarati­on of the iust iudgement of God.

And the like vse also may secure Worldlings make of this Doctrine, who blesse themselues in their sinnes, be­cause they are not crossed in their euill courses; seeing no­thing ought to bee a greater terrour vnto them then this, that the Lord leaueth them to themselues, and with-hold­eth from them this wholesome meanes of their amende­ment.

Lastly, it serueth for the comfort of Gods Children, when as they are sharply afflicted for their sinnes, seeing this is no signe of Gods hatred and of their rejection, but rather of his Loue and Fatherly care ouer them, which causeth him to lay vpon them these chastisements, that hereby they may bee reclaymed from their sinnes, and not suffered to runne on in their euill courses to their de­struction.

The second doctrine which wee here learne is, that if If we dishonor God he will dishonour vs. wee doe neglect our dutie to GOD, hee will make those who owe vs dutie, to neglect this dutie when we most ex­pect it; and if wee dishonour him by our sinnes, hee will cause vs to bee dishonoured and disgraced, not onely by our enimies and strangers, but also by our nearest and most familiar friends. So because the people of Israell, who pro­fessed [Page 272] themselues the spouse and children of God, did by forsaking the Lord their husband and father, and adhae [...]ing vnto Idols, grieuously dishonour his holy name, the Lord layeth vpon them a proportionable punishment, that their wiues and daughters should neglect to them all loue, con­jugall duties, and filiall obedience, whereby they should not onely inwardly bee vexed and grieued in their minds, but also outwardly in their names be exposed to infamie and reproach.

The like example wee haue else where in the booke of God; when Noah neglected the duty of temperance and sobriety towards God, his wicked sonne Cham neglected the dutie of reuerence towards him. When Elie was so in­dulgent towards his sonnes, that hee would rather displease God, by suffering them to dishonour his name, then hee would displease his sonnes by giuing them due correction, whereby they might haue beene reclaymed from their sinnes, they neglected all dutie to their father, contemned his holy admonitions, and so brought shame and reproach vpon the whole familie. For the Lord caused in one day not onely the glory to depart from Israell, when the Arke was taken, which chiefly redounded to the dishonour of Elie, who then was the Iudge of Israell, but also tooke away his sonnes, which were to be the glory of his house, and togeather with them the office of the Priesthood, and so made him inglorious both in the Common-wealth, Church, and in his owne priuate familie. The like may be sayd of Dauid, who because hee dishonoured GOD, and caused his holy name to be blasphemed amongst the Gentiles, by his sinnes of adulterie and murther, as also by his indulgency towards his Children, whom he not one­ly corrected not, but not so much as reproued; the Lord punished him not onely as hee was a King, but also as hee was a Father, by suffering both Children and Subjects to neglect their duetie: and as both by the sword of the Chil­dren of Ammon and his owne vncleanesse hee had disho­noured God; so the Lord vsed both the sword and filthines [Page 273] of his owne Children to his dishonour and disgrace. For Ammon his Sonne defiled Thamar his Daughter, and then Absalon murthered Ammon, because his Father had not as hee ought duely punished his abhominable filthi­nesse. And then againe when as justice was not executed against Absalon for his murther, according to Gods Law, hee liued to the dishonour of his Father, who had not giuen glory to God by inflicting deserued punishments for sinne, defiling his Concubines in the sight of the people, and thrust­ing him for a time out of his kingdome, with extreame perill of his life.

The vse of this Doctrine serueth, first, to teach vs, that aboue all things wee labour in the performance of all holy Dueties, to aduance the glory of Gods holy Name, where­by it will come to passe, that the Lord will bee carefull of our honour and reputation, and so guide and direct by his holy Spirit all those who belong vnto vs, that they shall performe all good Dueties vvhich may both credit and comfort vs. Whereas on the other side if wee dishonour God by neglecting such duties as hee requireth, he will with­draw his spirit, and giue ouer our inferiours to their owne vn­naturall stubbornesse and perversnesse, and then they by neglecting all good duties will dishonour and disgrace vs. 1 Sam. 2. 30. 1 Sam. 2. 30.

Secondly, from hence wee learne, whence originally Whence chief­lie proceede all disorders in fa­milies. proceede all disorders and enormious Crimes in families, namely, because the chiefe heads neglect their duety to­wards God, and so dishonour his holy Name. It is an vsu­all complaint which soundeth in euery mans eares in these our dayes, that children are vndutifull to parents, stubborne and disobedient, and that Seruants vvere neuer so negli­gent in performance of all dutyes towards their superiours; and men wonders to see such a great difference betweene these times and those which went before.

But if wee would goe to the fountaine of these euils, and finde out the core of all these corruptions, wee shall finde that howsoeuer inferiours cannot be excused, yet the [Page 274] fault is principally in the Superiours and gouernours. Either because they neglect their dutie towards them, from whom they expect dutie, as by being like Elie indulgent, not correcting the vices of their Children, and so honouring them more then God, or by being loose in their gouern­ment, or lewde and scandalous in their example; or finally because they doe not like Abraham instruct their familie in the wayes of the Lord themselues, nor take care that they may be instructed by others; and so liuing in igno­rance, and neglecting all duties which they owe to God, it is no meruaile that they are vndutifull and disobedient to parents and gouernours, seeing the loue and feare of God is the fountaine of all loue and dutie towards men. Or if so be men can pleade not guiltie in all these indite­ments, yet if they be arraigned at the barre of Gods iudge­ment, and haue their owne consciences produced as wit­nesses against them, they will bee forced to confesse, that they haue ben exceeding negligent in performing all good duties towards God himselfe, and through their coldnesse, backwardnesse, want of zeale, and disobedience, they haue beene wanting to God in the aduancement of his glorie, and contrariwise haue dishonoured his name and scanda­lized their profession; and therefore it is most just with God that hee exposeth them to shame and reproach, by suffering their children and seruants to liue in such infamous sinnes and rebellious wickednesse, as disgrace and discredite the whole familie, without any inward restraint of his spirit, or any outward stop by afflictions and punishments.

Thirdly, whereas hee saith that this people who did Ignorance doth not free vs from the punishment of sinne. not vnderstand, that is, who continued ignorant of God and his will should fall, and bee ouerwhelmed with Gods judgements, hence wee obserue that ignorance will not free vs from punishment, but rather will make vs to bee swallowed vp of vengeance in the day of wrath. For the better vnderstanding whereof wee are to consider what ig­norance is lawfull and good, and what is sinfull and wic­ked, what ignorance excuseth and extenuateth sinne, and [Page 275] mittigateth punishment, and what doth aggrauate them. Of diuers kinds of ig­norance. 1 Commenda­ble ignorance. And first, wee are to know that there is a lawfull and com­mendable kinde of ignorance, when as wee doe not pre­sume to vnderstand aboue that which is meete to vnderstand, but that wee doe vnderstand according to sobrietie, as God hath dealt to euery man the measure of Faith, as the Apostle spea­keth. Rom. 12. 3. And when as wee leaue the secret things Rom. 12. 3. not reuealed in Gods word to the Lord, and earnestly labour to informe our selues in those things which are reuealed as it is Deut. 29. 29. not curiously prying into Gods hidden Deut. 29. 29. Mysteryes, but rather drawing before them the curtaine of reuerent ignorance. For example it is no sinne to bee ig­norant of Gods secret will and counsaile, and of his works before the Creation, of the orders and degrees of the An­gels; or not to comprehend by a cleare and distinct know­ledge the Mysterie of the Trinitie, the hypostaticall Vnion of Christ two natures; nor the Vnion betweene Christ and his Church; seeing some of these are not manifestly reuea­led, but as it were, in a darke Myrrour; and some being infinite and incomprehensible, can no more bee compre­hended by our shallow vnderstanding, then the whole world can bee grasped in a mans hand, or the maine Ocean can be contained in a nut-shell.

The sinfull ignorance is of two kindes: The first, ne­cessary: Of sinfull and necessary ig­norance. the other voluntary and affected. Necessary igno­rance is eyther that darknesse of vnderstanding, and blind­nesse of minde deriued from our first Parents, which is one of the branches of originall sinne; or that actuall ignorance which continueth in vs after wee come to yeares, when as we are depriued of the meanes of knowledge, both which cannot bee excused, much lesse defended, in that wee are ignorant of those things which wee ought to know, and that through our owne default, as being guilty of the sinne of our first Parents: for God in them indued vs with a cleare light of knowledge, but wee in them did fall into sinne, and thereby put out the light, and defaced the image of God in our vnderstanding.

But howsoeuer this ignorance is the euill of sinne, and Necessarie ig­norance exte­nuateth faults. not the euill of punishment alone, as some haue imagined, yet it doth excuse other faults and sinnes, and also lesse­neth the punishment. It doth excuse wholie a fault before men, when as it is committed through necessarie ignorance, all meanes of knowledge being wanting; but before God it doth not wholy excuse and acquite vs for the reasons aboue alledged, but onely in part, and as the schoolemen speake, it freeth vs à tanto non à toto, that is, it lesseneth our sinne and punishment but doth not wholy take them away: so our Sauiour saith, that the seruant that knew not his maisters will, and did commit things worthy of stripes, should not altogether escape vnpunished, but should bee beaten with fewer stripes, Luke 12. 48. And that Ti [...]e Luke 12. 48. and Sidon who wanted those meanes of knowledge which Corazin and Bethsaida neglected, should not altogether be acquitted in the day of judgement, but more easilie punished. Math. 11. 21. Mat. 11. 21.

But yet this also is to be held with this caution and re­seruation, Ignorance as it is the punishment of sinne excuseth not. that wee vnderstand it onely of primarie and simple ignoraunce, and not of that necessarie ignoraunce which is a just punishment of sinne; namely, when as men being enlightned with the knowledge of God and his truth, are for with-houlding of this truth in vnrighteousnesse, and not louing nor imbracing it, giuen vp of God to a reprobate sense, to blindnesse of minde, and to bee se­duced and besotted with errours and stronge 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 dayes, as it was foretould, 2 Thes. 2. 10. 11. For this ignorance is so farre from excusing other sinnes, that in it selfe it is damnably desperate; for howsoeuer in re­gard of the absence of meanes it is for the present ne­cesarie, yet if wee respect the first causes thereof it is wil­full and obstinate.

Now whereas it may be objected, that the Apostle saith The meaning of Acts. 17. 30. vnto the Gentiles, that the Lord did not regard the times [Page 277] of their ignorance. Act. 17. 30. wee are to know, first, that it is not taken simply but comparatiuely, that hee did not regard so much their sinnes committed in the time of ig­norance, as those which they should commit after the ma­nifestation of his truth: and secondly, that the speach is not legall, shewing what God would exact in the rigour of his justice, but Euangelicall, namely, that hee would not im­pute those sinnes of ignorance vnto them, but bury them in Christs death and obedience, so that now they would im­brace him as their Sauiour by a liuely faith, and bring forth the fruits hereof in vnfained repentance, forsaking their for­mer ignorance, and the sinfull fruits thereof, and labouring after knowledge and holy obedience.

The other kinde of ignorance which is affected and vo­luntary, when as men continue ignorant, because they neg­lect and contemne the meanes of knowledge offred vnto them, is so farre from excusing other sinnes, that it doth much aggrauate them, as being it selfe in a desperate degree of sinne, and also the cause of much other wickednesse; for therefore they refuse to know their maisters will, because Psal. 36. 3. they are desperately resolued not to obey it, and will not vnderstand, because they will not bee hindered in their course of wickednesse. Of such the Psalmist speaketh. Psal. 36. 3. Hee hath left off to vnderstand, and to doe good, or least hee should doe good. And as this doth aggrauate mens sinnes, so also it doth increase their punishment, and aug­ment the fearefull measure of their condemnation. But of Verse 1. & 6. of this Chapter. this I haue already spoken, and therefore I will here passe it ouer.

The vse hereof is that wee doe not labour to hide our sinnes vnder this broken vaile of Ignorance, or extenuate our faults by pretending that if wee doe offend, it is be­cause wee are ignorant, and know no better, for our igno­rance after that wee haue so long injoyed the light of the Gospell, cannot bee necessarie, but voluntary and wilfull, because wee neglect or dispise the meanes of knowledge; and therefore this ignorance will not excuse vs, but rather [Page 278] aggrauate both our sinne and punishment.

Lastly, wee here learne, that when the Lord hath vsed God giueth ouer those who dispise the means of their conversion. all meanes both by his word and works, his benefites, cha­stisements, and more gentle punishments, to bring a peo­ple to Knowledge, Faith, and Repentance; and they neuer­thelesse neglecting and contemning these meanes, doe con­tinue in wilfull Ignorance, grose Infidelitie, and secure Im­penitencie; then the Lord will giue them ouer to their owne wicked courses, and suffer them to fall head-long both into the euils of sinne, and the euils of punishment. For Example, hee will giue them ouer to the blindenesse of their mindes, to runne on in Errours, Heresies, Super­stition, and Idolatry; to the perversenesse of their wils, to refuse the good, and chuse the euill, to their owne vile af­fections, to commit such abhominable wickednesse, as na­ture it selfe, though much corrupted abhorreth and detest­eth, and euen to a reprobate sense, that they may heape sinne vpon sinne, and treasure vp against themselues wrath against the day of wrath. And when hee hath often assayed fatherly corrections, and light afflictions, to amend them, and they will not bee reformed, hee will cause them to bee ouertaken by his fearefull plagues and heauie judge­ments, and in the end plunge them into the gulfe of de­struction and eternall condemnation. An Example hereof wee haue in this place, for when the Israelits would not vn­derstand, nor bee reformed, neyther by Gods Word nor works, his mercies nor iudgements, the Lord caused them to fall and to be ouer-whelmed with most fearefull punish­ments. When the Gentiles would not serue God according to that light of nature, which hee had giuen vnto them, hee gaue them vp to their owne vile affections, and to a repro­bate minde. Rom. 1. When the Lord giueth vnto men Rom. 1. meanes of knowledge, and they refuse instruction, then hee will pronounce that fearefull sentence. 1 Cor. 14. 38. If any 1 Cor. 14. 38. man bee ignorant, let him bee ignorant. If hee long affordeth the meanes of regeneration, and yet men continue in their vnrighteousnesse, and naturall corruptions, hee will leaue [Page 279] them to themselues, and passe vpon them that difinitiue sentence. Apoc. 22. 11. Hee that is vniust, let him be vniust Apoc. 22. 11. still; and hee that is filthy, let him bee filthy still. If hee in his patience and long-suffering, doe giue vnto sinners long time of repentance, and also graciously affordeth vnto them the meanes of their conversion, then is there nothing to bee expected but vtter destruction and desolation, if by all these meanes they will not bee reclaymed. So when the peo­ple of Iuda grieuously sinned, the Lord hauing compassi­on on his people sendeth his Prophets to call them to re­pentance: But when as they mocked the Messengers of God, and dispised his words, and mis-vsed his Prophets, then there being no remedy, the wrath of the Lord was kindled against his people, and hee deliuered them into Captiuitie, and made their Land desolate, as appeareth. 2 Chron. 36. 15. 16. 17. And in the time of our Sauiour 2 Chro. 36. 15. 16. Christ, when as they stopped their eares against his graci­ous call, and would not vnderstand the great woorke of Redemption wrought by him, which was so euidently declared, both by his Word and workes, hee pronounceth against them the fearefull sentence of desolation and destru­ction. Luk. 13. 34. 35. Luk. 13. 34. 35

The reason hereof is, because the Lord the most wise Physition of our soules, will not loose his labour, by mini­string his Physicke to such Patients whose diseases are de­sperate, and therefore when they wilfully refuse to bee cu­red, rend in peeces his prescripts, pull off his plaisters, and reject those wholesome Potions which hee ministreth to purge them from their corruptions, and to restore them to their spirituall health, he giueth them ouer to themselues to dye and perish in the sicknesse of their soules.

Secondly, as the Lord hateth all other sinne, so his soule abhorreth the contempt of his Word, which hee hath ap­pointed to bee the meanes of the conversion and saluati­on of all sinners. And therefore if his sword of the spirit will not make a separation betweene vs and our sinnes, hee will make it a sword of vengeance and destruction, to cut vs [Page 280] off in his fierce wrath. For it is neuer drawne out but it ac­complisheth eyther the work of his mercy, or of his iudge­ment. So the Lord saith, Esay. 45. 23. I haue sworne by my Esay. 45. 23. and 55. 11. selfe, the word is gone out of my mouth in righteousnesse, it shall not returne, &c. And 55. 11. So shall my word bee that goeth out of my mouth, it shall not returne vnto me voyd, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. So the Apostle saith, that Gods word is the sauour of life to them that are saued, and the sauour of death to those that perish. 2 Cor. 2. 15. 26. 2. Cor. 2. 15. 16.

The vse hereof serueth to teach vs, that with all carefull diligence wee make profitable vse of the meanes which the Lord hath giuen vs, both for the inlightening of our vnder­standings, and the reforming of our liues. For if hauing the word of God purely and sincerely preached, wee continue in wilfull ignorance, and will not vnderstand, if being allu­red by God mercies, and inforced by his judgements, wher­with diuersly at diuers times hee hath exercised vs, wee not­withstanding continue in our impenitency and securitie, what remayneth but that the Lord should giue vs ouer as a desperate cure, and suffer vs to runne on in the course of sinne, vntill at length wee fall into the pit of destruction in this life, and into the bottomlesse gulfe of condemnation in the life to come?

AND thus much concerning the former part of this The second part of the Chapter. Chapter, in which I haue shewed are contayned di­uers bils of Inditements against the rebellious and apostate Church of Israell: now because they were desperately suncke in their wickednesse, and past all hope of recouerie; In the second part of the Chapter hee labou­reth to perswade with the house of Iuda, that they should not joyne with them in their sinnes, nor be seduced by their euill example to make the like Apostasie, least accompa­nying them in their defection and rebellion, they were also made pertakers of their punishments.

And this is the Prophets maine drift and scope in the second part of this Chapter. The parts thereof are two: The first is an admonition to the house of Iuda, to auoide the sinnes of the Israelits. The second contayneth certaine reasons to enforce it, taken both from the haynousnesse of their sinnes, and the greatnesse of their punishments. The admonition is expressed, verse 15. Though thou Israell play Verse. 15 the harlot, yet let not Iudah sinne: Come not yee into Gilgall, neyther goe yee vp to Beth-auen, nor sweare, The Lord liueth. In which admonition he doth first ingenerall disswade them The expositiō. from imitating the Israelites in their sinne, and especially from their Idolatrie and Apostasie; and then hee dehorteth them from certaine speciall meanes, whereby they might easily be brought to communicate with them in their impie­tie, namely, joyning with them in irreligious societie, and intermingling Gods pure worship with their superstition and Idolatrie.

The generall disswasion is contayned in these words: Though thou Israell play the harlot, yet let not Iuda sinne, as if hee had said, although thou Israell being wholy possessed with a spirit of fornication, art so desperately addicted to idolatrie and spirituall whoredome, that there is no hope remayning that euer thou wilt be reclaymed, yet let not the Lord be as it were robbed of both his sonnes in the same day, O let not Iuda who is not as yet come to that despe­rate degree of sin, be seduced by your bad neighbour-hood and euill example, and deriue the same guilt of iniquitie vpon himselfe; for so the word Assam vsually signifieth such a fault or guilt as is deriued from one to another, the one being the motiue and impulsiue cause of the other sinne.

The ground of this disswasion was the dangerous estate of the people of Iuda, first in regard of their neere neigh­bour-hoode with these idolatrous Israelites, who were ready to seduce them both by their example and allurements; the which is implyed in the first words, Though thou Israell, &c. As though he should haue said, seeing thou Israel which art [Page 282] so neere a neighbour and kinsman to Iuda, art so defiled with idolatrie, that there is great daunger least thou should poyson them with thy contagion, yet let Iuda carefully take heede to auoide thy leprous infection. Secondly this am­plyfieth their daunger, that they were already tainted with their superstition and idolatrie, which through their naturall corruption and proanes vnto this sin was apt to spread fur­ther and further, and therefore like a good Phisition he la­boureth to cure their ague in the first fits, and to stay them from falling any deeper into this sicknesse of sinne. And to this purpose hee admonisheth them that they should not imitate the Israelites in their Idolatrie, but purge away their dreggs of superstition, wherewith they were alreadie corrupted, and restore Gods pure worship in his Temple amongst them, by the office and Ministerie of his true Priests and Leuites.

Now howsoeuer this admonition did principally con­cerne the people of Iuda, yet the Prophet doth here pub­lish it to the Israelites, speaking of Iuda in the third per­son, as being absent: And this hee doth because hee was a Prophet purposely sent to the house of Israell, to call them to repentance, and therefore hee admonisheth the people of Iuda in their hearing to take heed of their sinnes, and to retaine amongst them Gods pure worship, partly that hee might hereby make them ashamed of their sinnefull state, which was a just cause why their brethren should shun their company, and partly that by a certaine kinde of emulation hee might draw them likewise to repentance.

And this is the meaning of the generall disswasion, whereby hee dehorteth them from imitating their sinnes: In the next wordes hee disswadeth them from the meanes, by the vse whereof they might be intangled in their sinnes; and these are two: the first was their frequenting of places dedicated to Idolatrie: the other joyning with them in their superstitions and idolatrous seruice, in which they inter­mingled the worship of God with the worship of idols, and the commandements of God with their owne inuentions. [Page 283] The first meanes is contayned in these words, Come not yee into Gilgal, neither goe yee vp to Beth-auen.

For the vnderstanding whereof wee are to know, that this Gilgall vvas a towne scituate neere Ierricho, on the east part thereof beyond Iordaine, which was exceeding fa­mous amongst the people of Israell and Iuda, for there the Arke of God first rested after they were entred into the land of promise; there Iosua erected an Alter in per­petuall remembraunce of that famous miracle, whereby Iordan was diuided, so that the Israelites passed through on drye ground; there the Israelites were first circumcised after they came into the land of promise, and the shame of vncircumcision was taken from them; from whence also it had it name Gilgal or Galgal, which signifieth to take away, as appeareth, Iosua 5. 9. There also they first kept Ios. 5. 9. 15. the feast of the Passeouer; there the Manna ceasing the people did first eate the bread and fruits of the land; there the Angell appeared to Iosua, commanding him to put off his shoes, because the place was holy, Iosu. 5. 15. And here also Saul the first King of Israell was annointed. By all which memorable accidents in this place it was much enobled amongst the people.

By the other place Beth-auen, wee are here to vnder­stand Bethel, of which name there were two townes, the one belonged to the tribe of Beniamin, as appeareth, Ios. 18. Ios. 18. 22. 22. the other to the tribe of Ephraim, as is manifest, Iud. 1. Iudg. 1. 22. 22. The which in former times was called Luz, which name it had from the abundaunce of Almonds which there grew. But when Iacob rested there and saw the visi­on of Angels ascending and discending vpon the Ladder, hee 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 vnderstood, and is called Beth-auen, not that they were both one Citie, for besides this Beth-el, there was another towne neere adjoyning vnto it, which was called Beth-auen, Iosu. 7. 2. and 18. 12. 13. But the Prophet doth here call Ios. 7. 2. and 18 12. 13. [Page 284] Beth-el Beth-auen by way of reproach; because of the ido­latrie which was there committed, for as it was first called Luz, and then because of Iacobs vision Beth-el, although there was another Citie of that name. So contrariwise, when it was abused to idolatrie, the name was changed and called Beth-auen, that is, a house of vanitie and idola­trie, for an idoll, and vanitie, or nothing, are vsed the one for the other. So Hos. 6. 8. Gilead is a citie of them that worke, So Hos. 6. 8. Auen, that is, iniquitie, vanitie, or idolatrie. So 1 Corint. 8. An idoll is nothing, or a vaine thing. So that the meaning 1 Cor. 8. is, as if hee had said, it is vnworthie now the name of Beth-el, the house of God, because it is consecrated to idolatrie, and therefore let it bee called Beth-auen rather, that is, a house of vanitie, impietie, and idolatrie.

Now the reason why Iuda is forbidden to ascend into these places was, because they were consecrated to idola­trous worship. For when Iereboam tooke vpon him the gouernment, as on the one side hee saw that it was neces­sarie to haue a place for the publicke seruice of God, be­cause religion is the surest bond of all good societie and gouernment, so on the other side consulting with no better a counsailour then humane wisedome, hee thought it dan­gerous to his state, that the people should goe vp to Ieru­salem, least hauing too much familiaritie and intercourse of friendship with the men of Iuda, his people should bee drawne to make a defection from him to the kingdome of the house of Dauid. And therefore hee resolued vpon this 1 King. 12. 27. course, as the safest, to appoynt in his owne country some places for the publike exercises of Religion. Now because there seemed to bee some difficultie to with-draw the peo­ple from the Temple which was expresly appoynted by God for this purpose, vnto other places which were as ex­presly prohibited, therefore in wicked pollicie hee made choise of such places as were most famous, and vnto which the people were most devoted, for some speciall priuiled­ges which they had had in former time, that hereby he might [Page 285] blinde their judgement and allure their affection. Now none seemed fitter for his purpose then these two: seeing Gilgal was in speciall account with the people, because of all those memorable things there done, of which I haue already spoken, and especially in respect of the appearing of the Angell, who also sayed that it was holy ground, though in truth this was spoken not in regard of the place it selfe, but in regard of Gods glorious presence at that time. And Beth­ell was esteemed not onely in respect of the name, but also in that formerly Iacob had there erected an Aulter, and Gen. 28. offered Sacrifices, as appeareth. Gen. 28. The which also was a strong motiue to perswade the people, who are in themselues inclinable to imitate the example of their fore-fathers, seeing they had such an holy Patriarch for their President. Although in truth this was no good reason, though it were plausible inough, to moue them to this pra­ctise, seeing that was but an extraordinary act of Iacob, not to bee imitated, especially seeing by the expresse Law of God, his publike worship was restrained to Ierusalem, and therefore they were not to looke what Iacob did, but what the Lord commanded in his Law.