Hosea 2 commentary

This chapter continues the figurative address to Israel, in reference to Hosea's wife and children. Let us own and love as brethren, all whom the Lord seems to put among his children, and encourage them in that they have received mercy. But every Christian, by his example and conduct, must protest against evil and abuses, even among those to whom he belongs and owes respect. Impenitent sinners will soon be stripped of the advantages they misuse, and which they consume upon their lusts.

God threatens what he would do with this treacherous, idolatrous people. They did not turn, therefore all this came upon them; and it is written for admonition to us. If lesser difficulties be got over, God will raise greater. The most resolute in sinful pursuits, are commonly most crossed in them. The way of God and duty is often hedged about with thorns, but we have reason to think it is a sinful way that is hedged up with thorns. Crosses and obstacles in an evil course are great blessings, and are to be so accounted; they are God's hedges, to keep us from transgressing, to make the way of sin difficult, and to keep us from it. We have reason to bless God for restraining grace, and for restraining providences; and even for sore pain, sickness, or calamity, if it keeps us from sin. The disappointments we meet with in seeking for satisfaction from the creature, should, if nothing else will do it, drive us to the Creator. When men forget, or consider not that their comforts come from God, he will often in mercy take them away, to bring them to think upon their folly and danger. Sin and mirth can never hold long together; but if men will not take away sin from their mirth, God will take away mirth from their sin. And if men destroy God's word and ordinances, it is just with him to destroy their vines and fig-trees. This shall be the ruin of their mirth. Taking away the solemn seasons and the sabbaths will not do it, they will readily part with them, and think it no loss; but He will take away their sensual pleasures. Days of sinful mirth must be visited with days of mourning.

After these judgments the Lord would deal with Israel more gently. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. But usually the Lord drives us to despair of earthly joy, and help from ourselves, that, being shut from every other door, we may knock at Mercy's gate. From that time Israel would be more truly attached to the Lord; no longer calling him Baali, or "My lord and master," alluding to authority, rather than love, but Ishi, an address of affection. This may foretell the restoration from the Babylonish captivity; and also be applied to the conversion of the Jews to Christ, in the days of the apostles, and the future general conversion of that nation; and believers are enabled to expect infinitely more tenderness and kindness from their holy God, than a beloved wife can expect from the kindest husband. When the people were weaned from idols, and loved the Lord, no creature should do them any harm. This may be understood of the blessings and privileges of the spiritual Israel, of every true believer, and their partaking of Christ's righteousness; also, of the conversion of the Jews to Christ. Here is an argument for us to walk so that God may not be dishonoured by us: Thou art my people. If a man's family walk disorderly, it is a dishonour to the master. If God call us children, we may say, Thou art our God. Unbelieving soul, lay aside discouraging thoughts; do not thus answer God's loving-kindness. Doth God say, Thou art my people? Say, Lord, thou art our God.

The Prophet having spoken of the people’s restoration, and promised that God would some time receive into favour those whom he had before rejected, now exhorts the faithful mutually to stir up one another to receive this favour. He had previously mentioned a public proclamation; for it is not in the power of men to make themselves the children of God, but God himself freely adopts them. But now the mutual exhortation of which the Prophet speaks follows the proclamation; for God at the same time invites us to himself. After we are taught in common, it remains then that each one should extend his hand to his brethren, that we may thus with one consent be brought together to the Lord.

This then is what the Prophet means by saying, Say ye to your brethren, עמי omi, and to your sisters רוחמה ruchamah; that is, since I have promised to be propitious to you, you can now safely testify this to one another. We then see that this discourse is addressed to each of the faithful, that they may mutually confirm themselves in the faith, after the Lord shall offer them favour and reconciliation. Let us now proceed —

Hosea 2:2

2. Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;

2. Litigate cum matre vestra— litigate; quia ipsa non uxor mea— et ego non maritus ejus: et tollat (hoc est— tollat igitur) scortationes suas e facie sua— et adulteria sua e medio uberum suorum.

The Prophet seems in this verse to contradict himself; for he promised reconciliation, and now he speaks of a new repudiation. These things do not seem to agree well together that God should embrace, or be willing to embrace, again in his love those whom he had before rejected, — and that he should at the same time send a bill of divorce, and renounce the bond of marriage. But if we weigh the design of the Prophet, we shall see that the passage is very consistent, and that there is in the words no contrariety. He has indeed promised that at a future time God would be propitious to the Israelites: but as they had not yet repented, it was needful to deal again more severely with them, that they might return to their God really and thoroughly subdued. So we see that in Scripture, promises and threatening are mingled together, and rightly too. For were the Lord to spend a whole month in reproving sinners they may in that time fall away a hundred times. Hence God, after showing to men their sins adds some consolation and moderates severity, lest they should despond: he afterwards returns again to threatening, and does so from necessity; for though men may be terrified with the fear of punishment, they do not yet really repent. It is then necessary for them to be reproved not only once and again, but very often.

We now then perceive what the Prophet had in view: he had spoken of the people’s defection; afterwards he proved that the people had been justly rejected by the Lord; and then he promised the hope of pardon. But now seeing that they still continued obstinate in their vices, he reproves again those who had need of such chastisement. He, in a word, has in view their present state.

Almost all so expound this verse as if the Prophet addressed the faithful: and with greater refinement still do they expound, who say, that the Prophet addresses the faithful who had fallen away from the synagogue. They have and I have no doubt, been much deceived; for the Prophets on the contrary, shows here that God was justly punishing the Israelites, who were wont to excuse themselves in the same way as hypocrites are wont to do. When the Lord treated them otherwise than according to their wishes, they expostulated, and raised up contention — “What does this mean?” So do we find them introduced as thus speaking, by Isaiah. [Isaiah 58:1-3.] There, indeed, they fiercely contend with God, as if the Lord dealt with them unjustly, for they seemed not conscious of having done any evil. Hence the Prophet, seeing the Israelites so senseless in their sins, says, Contend, contend with your mother. He speaks here in the person of God: and God, as it has been stated, uses the similitude of a marriage. Let us now see what is the import of the words.

When a husband repudiates his wife, he fixes a mark of disgrace on the children born by that marriage: their mother has been divorced; then the children, on account of that divorce, are held in less esteem. When a husband repudiates his wife through waywardness, the children justly regard him with hatred. Why? “Because he loved not our mother as he ought to have done; he has not honoured the bond of marriage.” It is therefore usually the case, that the children’s affections are alienated from their father, when he treats their mother with too little humanity or with entire contempt. So the Israelites, when they saw themselves rejected, wished to throw the blame on God. For by the name, “mother”, are the people here called; it is transferred to the whole body of the people, or the race of Abraham. God had espoused that people to himself, and wished them to be like a wife to him. Since then God was a husband to the people, the Israelites were as sons born by that marriage. But when they were repudiated, the Israelites said, that God dealt cruelly with them, for he has cast them away for no fault. The Prophet now undertakes the defence of God’s cause, and speaks also in his person, Contend, contend, he says with your mother In a word, this passage agrees with what is said in the beginning of Isaiah 50:1,

‘Where is the bill of repudiation? Have I sold you to my creditors? But ye have been sold for your sins, and your mother has been repudiated for her iniquity.’

Husbands were wont to give a bill of divorce to their wives, that they themselves might see it: for it freed them from every reproach, inasmuch as the husband bore a testimony to his wife: “I dismiss her, not that she has been unfaithful, not that she has violated the bond of marriage; but because her beauty does not please me, or because her manners are not agreeable to me.” The law compelled the husband to give such a testimony as this. God now says by his Prophet, “Show me now the bill of repudiation: have I of my own accord cast away your mother? No, I have not done so. Ye cannot accuse me of cruelty, as though her beauty did not please me, and as though I had followed the common practice approved by you. I have not willingly rejected her, nor at my own pleasure, and I have not sold her to my creditors, as your fathers were sometimes wont to do, as to their children, when they were in debt.” In short, the Lord shows there that the Jews were to be blamed, that they were rejected together with their mother. So he says also in this place, Contend, contend with your mother; which means, “Your dispute is not with me:” and by the repetition he shows how inveterate was their perverseness, for they never ceased to glamour against God. We now see the real meaning of the Prophet.

In vain then do they philosophise, who say that the mother was to be condemned by her own children; because, when they shall be converted to their former faith, they ought then to condemn the synagogue. The Prophet meant no such thing; but, on the contrary, he brings this charge against the Israelites, that they had been repudiated for the flagitious conduct of their mother, and had ceased to be counted the children of God. For the comparison between husband and wife is here to be understood; and then the children are placed as it were in the middle. When the mother is dismissed, the children indignantly say that the father has been too inhuman if indeed he wilfully divorces his wife: but when a wife becomes unfaithful to her husband, or prostitutes herself to any shameful crime, the husband is then free from every blame; and there is no cause for the children to expostulate with him; for he ought thus to punish a shameless wife. God then shows that the Israelites were justly rejected, and that the blame of their rejection belonged to the whole race of Abraham; but that no blame could be imputed to him.

And for a reason it is added, Let her then take away her fornication from her face, and her adulteries from the midst of her breasts The Prophet, by saying, “Let her then take away her fornications”, (for the copulative ו, vau, ought to be regarded as an illative,) confirms what we have just now said; that is that God had stood to his pledged faith, but that the people had become perfidious; and that the cause of the divorce or separation was, that the Israelites persevered not, as they ought to have done, in the obedience of faith. Then God says, Let her take away her fornications. But the phrase, Let her take away from her face and from her breasts, seems singular; and what does it mean? because women commit fornication neither by the face nor by the breasts. It is evident the Prophet alludes to meretricious finery; for harlots, that they may entice men, sumptuously adorn themselves, and carefully paint their face and decorate their breasts. Wantonness then appears in the face as well as in the breasts. But interpreters do not touch on what the Prophet had in view. The Prophet, no doubt, sets forth here the shamelessness of the people; for they had now so hardened themselves in their contempt of God, in their ungodly superstitions, in all kinds of wickedness, that they were like harlots, who conceal not their baseness, but openly prostitute themselves, yea, and exhibit tokens of their shamelessness in their eyes as well as in every part of their bodies. We see then that the people are here accused of disgraceful impudence as they had grown so callous as to wish to be known to be such as they were. In the same way does Ezekiel set forth their reproachful conduct,

‘Spread has the harlot her feet, she called on all who passed by the way,’ (Ezekiel 16:25.)

We now then understand why the Prophet expressly said, Let her take away from her face her fornication, and from her breasts her adulteries: for he teaches that the vices of the people were not hidden, and that they did not now sin and cover their baseness as hypocrites do, but that they were so unrestrained in their contempt of God, that they were become like common harlots.

Here is a remarkable passage; for we first see that men in vain complain when the Lord seems to deal with them in severity; for they will ever find the fault to be in themselves and in their parents: yea, when they look on all impartially, they will confess that all throughout the whole community are included in one and the same guilt. Let us hence learn, whenever the lord may chastise us, to come home to ourselves, and to confess that he is justly severe towards us; yea, were we apparently cast away, we ought yet to confess, that it is through our own fault, and not through God’s immoderate severity. We also learn how frivolous is their pretext, who set up against God the authority of their fathers, as the Papists do: for they would, if they could, call or compel God to an account, because he forsakes them, and owns them not now as his Church. “What! has not God bound his faith to us? Is not the Church his spouse? Can he be unfaithful?” So say the Papists: but at the same time they consider not, that their mother has become utterly filthy through her many abominations; they consider not, that she has been repudiated, because the Lord could no longer bear her great wickedness. Let us then know, that it is in vain to bring against God the examples of men; for what is here said by the Prophet will ever stand true, that God has not given a bill of divorce to his Church; that is, that he has not of his own accord divorced her, as peevish and cruel husbands are wont to do, but that he has been constrained to do so, because he could no longer connive at so many abominations. It now follows —

Hosea 2:3

3. Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

3. Ne expoliem eam nudam— (hoc est— ne expoliando denudem—) et statuam eam secundam diem nativitatis suae— et ponam eam quasi desertum— ponam eam quasi terram siccitatis (hoc est— terram aridam) et occidam eam siti— (hoc est— perire faciam: Je la feray mourir— ad verbum.)

Though the Prophet in this verse severely threatens the Israelites, yet it appears from a full view of the whole passage, that he mitigates the sentence we have explained: for by declaring what sort of vengeance was suspended over them, except they timely repented, he shows that there was some hope of pardon remaining, which, as we shall see, he expresses afterwards more clearly.

He now begins by saying, Lest I strip her naked, and set her as on the day of her nativity This alone would have been dreadful; but we shall see in the passage, that God so denounces punishment, that he cuts not off altogether the hope of mercy: and at the same time he reminds them that the divorce, for which they were disposed to contend with God, was such, that God yet shows indulgence to the repudiated wife. For when a husband dismisses an adulteress, he strips her entirely, and rightly so: but God shows here, that though the Israelites had become wanton, and were like a shameless woman, he had yet so divorced them hitherto, that he had left them their dowry, their ornaments and marriage gifts. We then see that God had not used, as he might have done, his right; and hence he says, Lest I strip her naked; which means this, “I seem to you too rigid, because I have declared, that I am no longer a husband to your mother: and yet see how kindly I have spared her; for she remains as yet almost untouched: though she has lost the name of wife, I have not yet stripped her; she as yet lives in sufficient plenty. Whence is this but from my indulgence? for I did not wish to follow up my right, as husbands do. But except she learns to humble herself, I now gird up myself for the purpose of executing heavier punishments.” We now comprehend the whole import of the passage.

What the Prophet means by the day of nativity, we may readily learn from Ezekiel 16; for Ezekiel there treats the same subject with our Prophet, but much more at large. He says that the Israelites were then born, when God delivered them from the tyranny of Egypt. This then was the nativity of the people. And yet it was a miserable sight, when they fled away with fear and trembling, when they were exposed to their enemies: and after they entered the wilderness, being without bread and water, their condition was very wretched. The Prophet says now, Lest I set her as on the day of her nativity, and set her as the desert. Some regard the letter כcaph to be understood, as if it were written, כבמדבר as in the desert; that is, I will set her as she was formerly in the desert; and this exposition is not unsuitable; for the day of nativity, the Prophet doubtless calls that time, when the people were brought out of Egypt: they immediately entered the desert, where there with the want of every thing. They might then have soon perished there, being consumed by famine and thirst, had not the Lord miraculously supported them. The sense then seems consistent by this rendering, Lest I set her as in the deserts and as in a dry land. But another exposition is more approved, Lest I set her like the desert and dry land

With regard to what the Prophet had in view, it was necessary to remind the Israelites here of what they were at their beginning. For whence was their contempt of God, whence was their obstinate pride, but that they were inebriated with their pleasures? For when there flowed an abundance of all good things, they thought of themselves, that they had come as it were from the clouds; for men commonly forget what they formerly were, when the Lord has made them rich. As then the benefits of God for the most part blind us, and make us to think ourselves to be as it were half-gods, the Prophet here sets before the children of Abraham what their condition was when the Lord redeemed them. “I have redeemed you,” he says, “from the greatest miseries and extreme degradation.” Sons of kings are born kings, and are brought up in the midst of pomps and pleasures; nay, before they are born, great pomps, we know, are prepared for them, which they enjoy from their mother’s womb. But when one is born of an ignoble and obscure mother, and begotten by a mean and poor father, and afterwards arises to a different condition, if he is proud of his splendour, and remembers not that he was once a plebeian and of no repute, this may be justly thrown in his face, “Who were you formerly? Why! do you not know that you were a cow-herd, or a mechanic, or one covered with filth? Fortune has smiled on you, or God has raised you to riches and honours; but you are so self-complacent as though your condition had ever been the same.”

This is the drift of what the Prophet says: I will set thy mother, he says, as she was at her first nativity. For who are you? A holy race, a chosen nation, a people sacred to me? Be it so: but free adoption has brought all this to you. Ye were exiles in Egypt, strangers in the land of Canaan, and were nothing better than other people. Besides, Pharaoh reduced you to a base servitude, ye were then the most abject of slaves. How magnificent, with regard to you, was your going forth! Did you not flee away tremblingly and in the night? And did you not afterwards live in a miraculous way for forty years in the desert, when I rained manna on you from the clouds? Since then your poverty and want has been so great, since there is nothing to make you to raise your crests, how is it that you show no more modesty? But if your present condition creates in you forgetfulness, I will set you as on the day of your nativity.” It now follows —

Hosea 2:4-5

4. And I will not have mercy upon her children; for they be the children of whoredoms.

4. Et filiorum ejus non miserabor, quia filii adulterini sunt.

5. For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.

5. Quia scortata est mater eorem, probriis foedata est quae concepit ipsos, (vel, genitrix ipsorum:) dixit enim, Ibo post amatores meos, datores panis mei (vel, qui dant panem meum) et aquas meas, lanam meam et linum meum, et oleum meum et potum meum.

The Lord now comes close to each individual, after having spoken in general of the whole people: and thus we see that to be true which I have said, that it was far from the mind of the Prophet to suppose, that God here teaches the faithful who had already repented, that they ought to condemn their own mother. The Prophet meant nothing of the kind; but, on the contrary, he wished to check the waywardness of the people, who ceased not to contend with God, as though he had been more severe than just towards their race. Now then he reproves each of them; your children, he says, I will not pity; for they are spurious children He had indeed said before that they had been born by adultery; but he afterwards received them into favour. This is true; but what I have said must be remembered that the Prophet as yet continues in his reproofs; for though he has mingled some consolation, he yet saw that their hearts were not as yet contrite and sufficiently humbled. We must bear in mind the difference between their present state and their future favour. God before promised that he would be propitious to apostates who had departed from him: but now he shows that it was not yet the ripe time, for they had not ceased to sin. Hence he says, I will not pity your children

Having spoken of the mother’s divorce, he now says that the children, born of adultery, were not his: and certainly what the Prophet promised before was not immediately fulfilled; for the people, we know, had been disowned, and when deprived of the land of Canaan, were rejected, as it were, by the Lord. The Babylonian exile was a kind of death: and then when they returned from exile, a small portion only returned, not the whole people; and they were tossed, we know, by many calamities until Christ our Redeemer appeared. Since then the Prophet included the whole of this time, it is no wonder that he says that the children were to be repudiated by the Lord, because they were born of adultery: for until they returned from captivity, and Christ was at length revealed, this repudiation, of which the Prophet speaks, ever continued Thy children, he says, I will not pity. At first sight it seems very dreadful, that God takes away the hope of mercy; but we ought to confine this sentence to that time during which it pleased God to cast away his people. As long, then, as that temporary casting away lasted, God’s favour was hid; and to this the Prophet now refers, I will not then pity her children, for they are born by adultery. At the same time, we must remember that this sentence specifically belonged to the reprobate, who boasted of being the children of Abraham, while they were profane and unholy, while they impiously perverted the whole worship of God, while they were wholly ungovernable. Then the Prophet justly pronounces such a severe judgement on obstinate men, who could be reformed by no admonitions.

He afterwards declares how the children became spurious; their mother, who conceived or bare them, has been wanton; with shameful acts has she defiled herself בושbush, means, to be ashamed; but here the Prophet means not that the Israelites were touched with shame, for such a meaning would be inconsistent with the former sentence; but that they were like a shameless and infamous woman, touched with no shame for her baseness. Their mother, then, had been wanton, and she who bare them had become scandalous Here the Prophet strips the Israelites of their foolish confidence, who were wont to profess the name of God, while they were entirely alienated from him: for they had fallen away by their impiety from pure worship, they had rejected the law, yea, and every yoke. Since then they were wild beasts, it was extreme stupidity ever to set up for their shield the name of God, and ever to boast of the adoption of their father Abraham. But as the Jews were so perversely proud, the Prophet here answers them, “Your mother has been wanton, and with shameful acts has she defiled herself; I will not therefore count nor own you as my children, for ye were born by adultery.”

This passage confirms what I have shortly before explained, — that it is not enough that God should choose any people for himself, except the people themselves persevere in the obedience of faith; for this is the spiritual chastity which the Lord requires from all his people. But when is a wife, whom God has bound to himself by a sacred marriage, said to become wanton? When she falls away, as we shall more clearly see hereafter, from pure and sound faith. Then it follows that the marriage between God and men so long endures at they who have been adopted continue in pure faith, and apostasy in a manner frees God from us, so that he may justly repudiate us. Since such apostasy prevails under the Papacy, and has for many ages prevailed, how senseless they are in their boasting, while they would be thought to be the holy Catholic Church, and the elect people of God? For they are all born by wantonness, they are all spurious children. The incorruptible seed is the word of God; but what sort of doctrine have they? It is a spurious seed. Then as to God all the Papists are bastards. In vain then they boast themselves to be the children of God, and that they have the holy Mother Church, for they are born by filthy wantonness.

The Prophet pursues still the same subject: “She said, I will go after my lovers, the givers of my bread, of my waters, of my wool, and of my flax, and of my oil, and of my drink The Prophet here defines the whoredom of which he had spoken: this part is explanatory; the Prophet unfolds in several words what he had briefly touched when he said, your mother has been wanton. Now, if the Jews object and say, How has she become wanton? Because, “she said, I will go after my lovers, who give me my bread and my waters, etc. The Prophet here compares false gods to lovers, who seduce women from their conjugal fidelity; for he pursues the similitude which he had introduced. The Church, to whom God has pledged his faith, is represented as a wife; and as a woman does, when enticed by gifts, and as many women follow covetousness and become lascivious, that they may dress sumptuously, and live luxuriously, so the Prophet now points out this vice in the Israelitic Church, She said, I will go after my lovers Some understand by lovers either the Assyrians or the Egyptians; for when the Israelites formed connections with these heathen nations, they were drawn away, we know, from their God. But the Prophet inveighs especially against false and corrupt modes of worship, and all kinds of superstitions; for the pure worship of God, we know, is ever to have the first place, and that justly; for on this depend all the duties of life. I therefore doubt not, but that he includes all false gods, when he says, “I will go after my lovers”.

But by introducing the word, “said”, he amplifies the shamelessness of the people, who deliberately forsook their God, who was to them as a legitimate husband. It indeed happens sometimes that a man is thoughtlessly drawn aside by a mistake or folly, but he soon repents; for we see many of the unexperienced deceived for a short time: but the Prophet here shows that the Israelites premeditated their unfaithfulness, so that they wilfully departed from God. Hence she said; and we know that this said means so much; and it is to be referred, not to the outward word as pronounced, but to the inward purpose. She therefore said, that is, she made this resolution; as though he said, “Let no one make this frivolous excuse, that they were deceived, that they did it in their simplicity: ye are, he says, avowedly perfidious, ye have with a premeditated purpose sought this divorce.” He, however, ascribes this to their mother: for defection began at the root, when they were drawn away by Jeroboam into corrupt superstitions; and the promotion of this evil became as it were hereditary. He therefore intended to condemn here the whole community. Hence, “she said, I will go after my lovers, who give me my bread and my waters”. But I cannot finish today; I must therefore break off the sentence.

Prayer

Grant, Almighty God, that as thou hast not only of late adopted us as thy children, but before we were born, and as thou hast been pleased to sign us, as soon as we came forth from our mother’s womb, with the symbol of that holy redemption, which has been obtained for us by the blood of thy only begotten Son, though we have by our ingratitude renounced so great a benefit, — O grant, that being mindful of our defection and unfaithfulness, of which eve are all guilty, and for which thou hast justly rejected us, we may now with true humility and obedience of faith embrace the grace of thy gospel now again offered to us, by which thou reconciles thyself to us; and grant that we may steadfastly persevere in pure faith, so as never to turn aside from the true obedience of faith, but to advance more and more in the knowledge of thy mercy, that having strong and deep roots, and being firmly grounded in the confidence of sure faith, we may never fall away from the true worship of thee, until thou at length receives us in to that eternal kingdom, which has been procured for us by the blood of thy only Son. Amen.

Lecture Fifth

It remains for us to explain what the Prophet declares concerning the Israelites, that they boasted of their abundance of wine and oil, and all good things as having come to them through their superstitions. What, then, they ought to have ascribed to God alone, they absurdly transferred to their idols. Of this ingratitude the Prophet here accuses them in the person of God himself, and at the same time shows that the ungodly are so deluded by prosperity, that they harden themselves more and more in their superstitions; and this is not the case only at one time, but almost universally in the world. We see how full of pride the Papists are at this day, because they bear rule in the world, and possess riches and honours. They think their services acceptable to God, because he shows not himself openly opposed to and angry with them; and so it has been from the beginning.

But the Prophet here condemns this foolish presumption, that we may learn not to judge at all times of God’s love by the prosperous issue of events. There are then two things to be observed here, — that the superstitious falsely ascribe to their idols what comes from God alone; — and further, that they conclude that they are loved by God, whenever he does not immediately take vengeance on them. The Sodomites, we find, became obstinate in their sins for the same reason; when all kinds of pleasures abounded, they thought themselves to be approved of God. Let us now proceed to what follows.

Hosea 2:6

6. Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.

6. Propterea ecce ego concludo viam tuam spius, et circumdo (circumdabo) sepem (ad verbum, sepire sepem; sed tamen sensus clarus est, circumdabo sepem, vel maceriem) et semitam suam non reperiet.

The Prophet here pursues the subject we touched upon yesterday; for he shows how necessary chastisement is, when people felicitate themselves in their vices. And God, when he sees that men confess not immediately their sins, defends as it were his own cause, as one pleading before a judge. In a word, God here shows that he could not do otherwise than punish so great an obstinacy in the people, as there appeared no other remedy.

Therefore, he says, behold I — There is a special meaning in these words; for God testifies that he becomes the avenger of impieties, when people are brought into straits; as though he said, “Though the Israelites are not ready to confess that they suffer justly, yet I now declare that to punish them will be my work, when they shall be deprived of their pleasures, and when the occasion of their pride shall be removed from them.” And he intimates by the metaphorical words he uses, that he would so deal with them, as to keep the people from wandering, as they had done hitherto, after their idols; but he retains the similitude of a harlot. Now when an unchaste wife goes after her paramours, the husband must either connive at her, or be not aware of her base conduct. However this may be, wives cannot thus violate the marriage-vow, except they are set at liberty by their husbands. But when a husband understands that his wife plays the wanton, he watches her more closely, notices all her ways day and night. God now takes up this comparison, I will close up, he says, her way with thorns, and surround her with a mound, that there may be no way of access open to adulterers.

But by this simile the Prophet means that the people would be reduced to such straits, that they might not lasciviate, as they had done, in their superstitions; for while the Israelites enjoyed prosperity, they thought everything lawful for them; hence their security, and hence their contempt of the word of the Lord. By hedge, then, and by thorns, God means those adversities by which he restrains the ungodly, so that they may cease to flatter themselves, and may not thoughtlessly follow, as they were before wont to do, their own superstitions. She shall not then find her ways; that is, “I will constrain them so to groan under the burden of evils, that they shall no longer, as they have hitherto done, allow loose reins to themselves.” It afterwards follows —

Hosea 2:7

7. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.

7. Et persequentur amatores suos— et non apprehendet eos; et quaeret eos— et non inveniet: tunc dicet— Ibo et revertar as maritum meum priorem— quia melius mihi tunc fuit quam nunc.

God now shows what takes place when he chastises hardened and rebellious people with heavy punishment. In the first clause he shows that perverseness will cleave so completely to their hearts, that they will not immediately return to a sound mind. She will follow her lovers, he says, and seek them. Here the Prophet tells us, that though the Israelites should be chastised by frequent punishments, they would yet continue in their obstinacy. It hence appears how hard a neck they had, and how uncircumcised in heart they were; and such did the Prophets, as well as Moses, represent them to be. And we hence learn, that had they been only moderately corrected, it would not have been sufficient for their amendment. Amazing, indeed, was their obstinacy; for God had divorced them, and then led them into great straits; and yet they went on in their course, as though they were utterly stupid and destitute of every feeling. Is it not a prodigious madness, when men run on so obstinately, even when God sets his hand so strongly against them? Such, however, is represented to have been the obstinacy of the Israelites.

The meaning then is, that when they were subdued, God would not immediately soften their hearts. Then God, though he bruised, did not yet reform them; for their hardness was so great, that they could not be turned immediately to a docile state of mind; but, on the contrary, they followed their lovers. By the word, follow, is expressed that mad zeal which possesses idolaters; for as we see, they are like men who are frantic. As then the superstitious know no bounds, nor any moderation, but a mad zeal at times lays hold on them, the Prophet says She will follow her lovers and shall not overtake them. What does the latter clause mean? That God will frustrate the hope of the ungodly, that they may know that they in vain worship false gods and follow with avidity absurd superstitions. They will seek them, he says, and shall not find them. He ever speaks of the people under the character of a shameless and unfaithful wife.

We then see what the Prophet intended to do, — to vindicate God from every blame, that men might not raise a clamour, as though he dealt unkindly with them. He shows that God, even when so rigid, produces hardly any effect; for the ungodly in their perverseness struggle against his scourges, and suffer not themselves to be brought immediately into due order.

But in the second clause the Prophet adds, that some benefit would at length arise, that though idolaters abused God’s goodness, and even hardened themselves against his rods, yet this would not be perpetually the case; for the Lord would grant better success. Hence it follows, She will then say, I will go and return to my former husband. Here the Prophet shows more clearly a hope of pardon, inasmuch as he speaks of the people’s repentance; for men, we know, repent not without benefit, as God is ever ready to receive them when they return to him in genuine sorrow. Then the Prophet here avowedly speaks of the repentance of the people, that the Israelites might hence know, that corrections, which men naturally ever dislike, would be profitable to them. It is our wish that God should always favour us, and that we should be nourished kindly and tenderly in his bosom; but in the meantime, he cannot allure us to himself, by whatever means he may try to do so: and hence it is, that chastisements are bitter to us, and our flesh immediately murmurs. When the Lord raises his finger, before he strikes us, we instantly groan and become angry, and even roar against him: in short, men can never be brought willingly to offer themselves to be chastised by God. Hence the Prophet now shows, that the severity of God is profitable to us; for it drives us at length to repentance: in a word, he commends the favour of God in his very severity, that we may know that he furthers our salvation, even when he seems to treat us most unkindly. She will then say, I will go and return to my former husband.

But we must observe, that when men really repent, they do so through the special influence of the Spirit; for they would otherwise perpetually remain in that perverseness of which we have spoken. Were God for a hundred years continually to chastise perverse men, they would not yet change their disposition; and true is that common saying, “The wicked are sooner broken than reformed.” But when men, after many admonitions, begin to be wise, this change comes through the Spirit of God. We may also learn from this passage what true repentance is; that is, when he who has sinned not only confesses himself to be guilty, and owns himself worthy of punishment, but is also displeased with himself, and then with sincere desire turns to God. Many, we see, are ready enough, and disposed, to confess their sins, and yet go on in the same course. But the Prophet shows here that true repentance is something very different, “I will go and return”, he says. Repentance then consists (as they say) in the act itself; that is, repentance produces a reforming change in man, so that he reconciles himself to God, whom he had forsaken.

I will then go and return to my former husband. Why? Because better was it with me then than now. The Prophet again confirms what I lately said, — that the faithful are not made wise, except they are well chastised; for the Prophet speaks not here of the reprobate, but of the remnant seed. The people of Israel were to be exterminated; but the Prophet now declares that there would be some remaining who would at last receive benefit from God’s chastisements. Since then we must understand the Prophet as speaking of the elect, we may hence readily conclude, that chastisements are necessary for us; for we grow torpid in our vices, as long as God spares us. Unless, then it appears that God is really displeased with us, it will never come to our minds, that we ought to repent. Let us now proceed —

Hosea 2:8

8. For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal.

8. Et ipsa non cognovit quod ego dederim ei triticum et vinum (תירוש significat propice mustum,) et oleum, et argentum multiplicaverim ei, et aurum aptarunt ipsi Baal.

9. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.

9. Propterea revertar et tollam triticum meum tempore suo, et mustum meum suo statuto tempore, et linum meum ad tegendum turpitudinem ejus (vel, nuditatem; hoc est, quibus texit suam nuditatem.)

God here amplifies the ingratitude of the people, that they understood not whence came such abundance of good things. She understood not, he says, that I gave to her corn and wine. The superstitious sin twice, or in two ways; — first, they ascribe to their idols what rightly belongs to God alone; and then they deprive God himself of his own honour, for they understand not that he is the only giver of all things, but think their labour lost were they to worship the true God. Hence the Prophet now complains of this ingratitude, She understood not that I gave to her corn and wine and oil. And this was an inexcusable stupidity in the Israelites, since they had been abundantly instructed, that the abundance of all good things, and every thing that supports man, flow from God’s bounty. Of this they had the clear testimony of Moses; and then the land of Canaan itself was a living representation of the Divine favour. It was then a prodigious madness in the people, that they who had been taught by word and by fact, that God alone is the Giver of all things, should yet not consider this truth. The Prophet, therefore, condemns this outrageous folly of the people, that neither experience nor the teaching of the law availed anything, She knew not, he says. There is stress to be laid on the pronoun, she; for the people ought to have been familiarly acquainted with God, inasmuch as they had been brought up in his household, as a wife, who is her husband’s companion. It was then incapable of any excuse, that the people should thus turn their minds and all their thoughts away from God.

She knew not then that I had given to her corn and wine and oil, that I had multiplied to her the silver, and also the gold she has prepared for Baal The verb עשה means specifically, to make: but here to appropriate to a certain purpose. They have, therefore, prepared gold for Baal; when they ought to have dedicated to me the first-fruits of all good things, in obedience to me and to the honour of my name, they have appropriated to Baal whatever blessings I have bestowed on them. We then see that in this verse two evils are condemned, — that the people deprived God of his just honour, — and that they transferred to their own idols what they ought to have given to God only. But he touched upon the last wickedness in the fifth verse, where he said in the person of the people, I will go after my lovers, who give my bread and my waters, my wool and my wine, etc. Here again he repeats, that they had prepared gold for Baal.

As to the word Baal, no doubt the superstitious included under this name all those whom they called inferior gods. No such madness had indeed possessed the Israelites, that they had forgotten that there is but one Maker of heaven and earth. They therefore maintained the truth, that there is some supreme God; but they added their patrons; and this, by common consent, was the practice of all nations. They did not then think that God was altogether robbed of his own glory, when they joined with him patrons or inferior gods. And they called them by a common name, Baalim, or, as it were, patrons. Baal of every kind was a patron. Some render it, husband. But foolish men, I doubt not, have ever had this superstitious notion, that inferior gods come nearer to men, and are, as it were, mediators between this world and the supreme God. It is the same with the Papists of the present day; they have their Baalim; not that they regard their patrons in the place of God: but as they dread every access to God, and understand not that Christ is a mediator, they retake themselves here and there to various Baalim, that they may procure favour to themselves; and at the same time, whatever honour they show to stones, or wood, or bones of dead men, or to any of their own inventions, they call it the worship of God. Whatever then, is worshipped by the Papists is Baal: but they have, at the same time, their patrons for their Baalim. We now then perceive the meaning of the Prophet in this verse.

It now follows Therefore will I return, and take away my corn in its time, and my new wine in its stated time. Here, again, the Prophet shows that God was, by extreme necessity, constrained to take vengeance on an ungodly and irreclaimable people. He makes known how great was the hardness of the people, and then adds, “What now remains, but to deprive those who have been so ungrateful to me of all their blessings?” It is, indeed, more than base for men to enjoy the gifts of God and to despise the giver; yea, to exalt his creatures to his place, and to reduce, as it were, all his authority to nothing. This the superstitious indeed do, for they thrust God from his pre-eminence, and insult his glory. Will God, in the meantime, so throw away his blessings as to suffer them to be profaned by the ungodly, and himself to be thus mocked with impunity? We now then see the object of the Prophet; for God here shows that there was no other remedy, but to deprive the Israelites of all their gifts: he had indeed enriched them, but they had abused all their abundance. It was therefore necessary to reduce them to extreme want, that they might no longer pollute God’s gifts which ought to be held sacred by us.

And he uses a very suitable word; for נצל natsal means properly, to pluck away, to set free. I will by force take away, he says, my wool and my flax. It seems, indeed, to denote an unjust possession, as when one takes away by force from the hand of a robber what he unjustly possesses, or as when any one rescues wretched men from the power of a tyrant. So God now speaks, ‘I will pluck away my gifts from these men who basely and unjustly pollute them.’

And he adds, to cover her nakedness ערוה, orue, properly, though not simply, means nakedness: it is the nakedness of the uncomely parts. Moses calls any indecorous part of the body ערוה, orue, and so it means what is uncomely. This word we ought carefully to notice; for God here shows, that except he denudes idolaters, they will ever continue obstinate. How so? Because they use coverings for their baseness. While the ungodly enjoy their triumphs in the world, they regard them as veils drawn over them, so that nothing base or disgraceful can be seen in them. The same is the case with great kings and monarchs; they think that the eyes of all are dazzled by their splendour; and hence it is, that they are so audaciously dissolute. They think their own filth to be fine odour: such is the arrogance of the world. It is even so with the superstitious; when God is indulgent to them, they think that they have coverings. When, therefore, they abandon themselves to any kind of wickedness, they regard it as if it were a holy thing. How so? Because, whatever obscene thing is in them, it is covered by prosperity. When God observes such madness as this in men, can he do otherwise than pluck away his blessings, that such a pollution may not continually prevail? For it is an abuse extremely gross, that when God’s blessings are so many images of his glory, and when his paternal goodness shines forth even towards the ungodly, the world should convert them to a purpose wholly contrary, and make them as coverings for themselves, that they may conceal their own baseness, and more freely sin and carry on war against God himself. Hence he says, “That they may no longer cover their baseness, I will pluck away whatever I have bestowed on them.”

When he says, I will take away the corn and wine in its time, and in its stated time, he alludes, I have no doubt, to the time of harvest and vintage; as though he said, “The harvest will come, the vintage will come: there has been hitherto great fruitfulness; but I will show that the earth and all its fruits are subject to my will. Though, then, the Israelites are now full, and have their storehouses well furnished, they shall know that I rule over the harvest and the vintage, when the stated time shall come.” Now, the Spirit of God denounced this punishment early, that the Israelites, if reclaimable, might return to a right course. But as their blindness was so great that they despised all that had been said to them, no excuse remained for them. It now follows —

Hosea 2:10-12

10. And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.

10. Et nunc retegam flagitium ejus in oculis amatorum ejus, et nullus eripiet eam e manu mea.

11. I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.

11. Et cessare faciam omne gaudium ejus, festivitatem ejus (alii vertunt, tripudium,) novilunium ejus, sabbathum ejus et omnem diem ejus festum.

12. And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.

12. Et destruam (vel, in solitudinem redigam) vineam ejus et ficum ejus, de quibus dixit, Merces haec sunt mihi, quam dederunt mihi amatores mei: et ponam eas (vel, redigam, nempe vineas et ficus) in sylvam, et comedat (vel, depascet) eas fera campestris.

He pursues the same subject; and the Prophet explains at large, and even divides what he had briefly said before, into many clauses or particulars. He says firsts I will uncover her baseness. How was this done? By God, when he took away the coverings by which the Israelites kept themselves hid: for, as we have said hypocrites felicitate themselves on account of God’s gifts, and thus hide themselves as thieves do in caverns; and they think that they can mock God with impunity; for, through the fatness of their eyes, as it is said in Psalm 73:7, they have but a very dim sight. Now then God declares, that the filthiness of the people would be made to appear, when he deprived them of those gifts with which he had for a time enriched them.

Now, he says, will I uncover her baseness before the eyes of her lovers By this sentence he intimates a change, of which the people were not apprehensive; for, as long as the wicked feel not the strokes, they laugh at all threatening. Hence God, that he might rouse them from such an indifference, says, Now will I uncover her before the eyes of her lovers. The Prophet, no doubt, speaks of false gods, and of all those devices by which the Israelites corrupted the pure worship of God: for I cannot be persuaded to explain this either of the Assyrians or of the Egyptians. I indeed know, as I mentioned briefly yesterday, that the treaties into which the Jews, as well as the Israelites, entered with idolaters, were the tenter-hooks of Satan: this I allow; but at the same time, I look on what the Prophet especially treats of; for he directly inveighs here against absurd and vicious modes of worship. What then does he mean by saying, that God will uncover the baseness of the people before their lovers? He alludes to shameless women, who dare, by terror, to check their husbands, that they may not exercise their own right. “What! do you treat me ill? there is one who will resent this conduct.” Even when husbands indignantly bear their own reproach, they often attempt not to assert their own right, because they see that fear is in the way. But God says, “Nothing will hinder me from chastising thee as thou deserves (for he addresses the people under the character of a wife;) before thy lovers then will I uncover thy baseness.”

And no man shall rescue thee from my hand. The word man is put here for idols; for it is a word of general import among the Hebrews. Sometimes when brute animals are spoken of, this word, man, is used; and it is also applied to the fragments of a carcass. For when Moses describes the sacrifice made by Abraham, ‘Man,’ he says, ‘was laid to his fellow;’ that is, Abraham joined together the different parts of the sacrifice, as we say in French, Il n’y a piece God then speaks here of idols: No one, he says, shall rescue them from my hand. We now comprehend the meaning of the Prophet.

We must, at the same time, see what he had in view. The Israelites indeed thought, that as long as their corrupt modes of worship prevailed, they were safe and secure: it seemed impossible to them that any adversity should happen to them while idolatry continued. As, then, they imagined their false gods to be to them like an invincible rampart, “Thy idols,” he says, “shall remain, and yet thou shalt fall: for I will before thy lovers uncover thy baseness, and not one of them shall deliver thee from my hand.”

The Prophet now descends to particulars; and, in the first place, he says, that the people would be deprived of their sacrifices and feast-days, and of that whole external pomp, which was with them the guise of religion. He then adds, that they would be spoiled of their food, and all their abundance. He has hitherto been speaking of their nakedness; but he now describes what this nakedness would be: and he specially mentions, that sacrifices would cease, that feast days, new-moons, and whatever belonged to external worship, would cease. I will make to cease, he says, all her joy. He speaks doubtless, of sacred joys; and this may be easily collected from the context. He adds, her every festal-day As they were wont to dance on their festal-days, this word may be referred to that practice. He afterwards adds, “her sabbath”, and all feast-days. Then the first kind of nakedness was, that God would take away from the Israelites that fallacious and empty form of religion in which they foolishly delighted. The second kind of nakedness was, that they were to be stripped of all earthly riches, and be reduced to misery and extreme want. But I cannot finish to-day.

Prayer

Grant, Almighty God, that inasmuch as we are so dull and slothful, that though often admonished, we yet consider not our sins, yea, though chastised by thy hand, we yet return not immediately to a right mind, — O grant, that we may hereafter profit more under thy rod, and not he refractory and untractable; but as soon as thou raises thy hand, may each of us mourn, know our own evils, and then, with one consent, surrender ourselves to be ruled by thee; and may we, in the meantime, patiently and calmly endure thy chastisements, and never murmur against thee, but ever aspire to the attainment of true repentance, until, having at length put off all the vices and corruptions of our flesh, we attain to the fulness of righteousness, and to that true and blessed glory which has been prepared for us in heaven by Jesus Christ. Amen.

Lecture Sixth

We began yesterday to explain the verse in which the Lord speaks of the intermission of the Sabbath, and of the new-moon, and of external worship. The people of Israel, as we have stated, were to be deprived of these excellent gifts with which they had been favoured. And God, we know, is in two respects bountiful to men. There is his common bounty as to foods and other earthly benefits: but he is especially bountiful to his people in those gifts which are called supernatural. Hence the Prophet says in the first place, I will make to cease the sabbath, and the new-moon, and the festal-days They indeed thought themselves, blessed when they celebrated the festal-days, when they offered sacrifices, and in a word, when the external pomp of God’s worship shone forth among them: yet we know that they worshipped God neither in a lawful place nor in a right manner, as he had commanded in the law; for they mingled many superstitions; nay, the whole of religion among them was polluted; and yet they thought that their worship pleased God. We now see that the object of their punishment was this, — that the people of Israel might now cease to felicitate themselves on account of their external form of religion, when deprived of their temple, and sacrifices, and all outward worship: and all this happened when the Israelites were driven away into exile. We indeed know that they did not leave off their superstitions until they were deprived of their country and driven into banishment.

I now come to the second kind of nakedness: the Prophet says, I will waste or destroy her vine and her fig-tree, of which she has said, Reward are these to me; that is, These things are wages to me, which my lovers have given to me: and I will make them a forest, and feed on them shall the beast of the field. The second part of the spoiling, as we have said, is, that the Israelites would be reduced to miserable want, who, before, had not only great abundance of good things, but also luxury, as we shall hereafter see more fully in other passages. As then they were swollen with pride on account of their prosperity, the Prophet now announces their future nakedness, I will take away, he says, the vine and the fig-tree. It is a mode of speaking by which a part is to be taken for the whole; for under the vine and the fig-tree the Prophet intended to comprehend every variety of temporal blessings. Whatever then belongs to man’s support, the Prophet here includes in these two words: and he repeats what he had said before, that the Israelites falsely thought, that it was a reward paid them for their superstitions, while they worshipped false gods.

She said, These are my reward. The word is derived from the verb תנה tene: some have rendered it gift, but not rightly. I indeed allow that נתנו“natnu”, which means to give, follows shortly after; from which some derive this word. But we know that in many parts of Scripture אתנה, atne, is strictly taken for reward; and is sometimes applied to hired soldiers: but the Prophets often use this word when they speak of harlots. Hence the Prophet here introduces the people of Israel under the character of a harlot; These are my reward, or, These things are my reward, which to me have my lovers given.

Since then the Israelites had so hardened themselves in their superstitions, that this false persuasion could not be driven out of them, until they were deprived of all their blessings, he announces to them this punishment, — that God would take away whatever they thought had come to them from their idols or false gods: I will turn, he says, all these into a forest, that is, “I will reduce to a waste, both the vineyards and all the well cultivated parts; so that they will produce nothing, as is usually the case with desert places.” We now understand the whole meaning of the Prophet. Let us proceed —

Hosea 2:13

13. And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

13. Et visitabo super eam dies Baalim, quibus incensum (vel, suffitum) illis obtulit (vel, adolevit illis,) et ornata fuit inaure sua et monili (vel, torque) suo, et profecta est post amatores suos, et mei oblita est, dixit Dominus.

He confirms what he taught last. We have said before, that this admonition is very necessary, that whenever God deals severely with men, he thus visits their sins, and inflicts a just punishment. For though men may consider themselves to be chastised by the Lord, they yet do not thoroughly search and examine themselves as they ought. Hence the Prophet repeats what we have before met with, and that is, that this chastisement would be just; and at the same time, he shows us as by the finger what chiefly displeased God in the Israelites, which was, that religion was corrupted by them: for there is nothing more necessary to be known than that in order that men may ever habituate themselves to worship God in a pure manner, this should be testified to them, that all superstitions are such an abomination to God that he cannot bear them.

He therefore says, I will visit upon her the days of Baalim; that is, when the Israelites shall find themselves to be without a temple, deprived of sacrifices and new-moons, and having no more any external form of worship, let them know that they are thus punished, because they worshipped Baalim instead of the only true God. The Prophet, at the same time, alludes again to harlots, who more finely adorn themselves and with greater care, when they look for their lovers, that they may captivate them with their charms. She decked herself, he says, with her ear-ring and her jewel This the superstitious usually do, when they celebrate their fast-days; for they think that a great part of holiness consists in the splendour of vestments; and we see that this stupidity prevails at this day among those under the Papacy: for they would think themselves to be doing great dishonour to God, or rather to their idols, were they not to adorn themselves when going to perform sacred duties. This, no doubt, was then a common error and custom. But in order to show more clearly that God abominated each gross superstitions, the Prophet says that they were like harlots. For as a strumpet, in order to allure men, paints herself, and also dresses splendidly, puts on her ornaments, and decks herself with jewels and gold; even so, he says, the Israelites did; they played the wanton, and bore the tokens of their lewdness. This then is the allusion, when the Prophet says, that she decked herself with jewels and an ear-ring, and went after her lovers.

But most grievous is what he adds at the end of the verse, Me, he says, has she forgotten God here complains that the fellowship of marriage availed nothing: though he had lived with the people a long time, and treated them bountifully and kindly, yet the memory of this was buried, Me, he says, has she forgotten. There is then here an implied comparison between the Israelites whom God had joined to himself, and other nations who had known nothing of true religion, nor understood who the true God was. It was indeed no wonder for the Gentiles to be deceived by the impostures of Satan: but it was a monstrous ingratitude for the Israelites, who had been rightly taught and long habituated to the pure worship of God, to cast away the recollection of him. It was like the bestial depravity of a wife, who, having for a time lived with her husband, and having been kindly treated by him, afterwards prostitutes herself to adulterers, and no more cherishes or retains in her heart any love for her husband. We now see for what end it was added, that the Israelites had forgotten God. It was indeed a grave and severe reproof to say, that they, after having long worshipped the true God, had been led away into such madness as to worship false gods, the figments of their own brains: for they had before learnt who the true and the only God was.

The Prophet, in a word, confirms in this verse (as I have before reminded you) the truth, that the punishment which God was about to inflict on this ungodly people would not only be just, but also necessary; and he proves at the same time, how basely they had violated their marriage-vow, since the recollection of God did not prevail among them, after they had become the followers of idols, and of the figments of their own hearts. Let us now go on —

Hosea 2:14

14. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.

14. Propterea ecce ego inclino illam (vel, persuadeo illi: dicemus postea de hoc verbo) et proficisci eam faciam (hoc est, deducam eam) in desertum, et loquar super cor ejus (hoc est, luquar quod gratum est.)

Here the Lord more clearly expresses, that after having long, and in various ways, afflicted the people, he would at length be propitious to them; and not only so, but that he would also make all their punishments to be conducive to their salvation, and to be medicines to heal their diseases. But there is an inversion in the words, Behold, I will incline her, and I will make her to go into the wilderness; and so they ought to be explained thus, “Behold, I will incline her, or, persuade her, after I shall have drawn her into the desert; then, I will speak to her heart.” פתה, pete is often taken in a bad sense, to deceive, or, to persuade by falsehoods or, to use a vulgar word, to wheedle: but it means in this place, to speak kindly; so that God persuades a rebellious and obstinate people as to what is right: and then he declares that this would take place, when he led the people into the wilderness. This is connected with the former sentence, where it is said, ‘I will set her as on the day of her nativity:’ for God alludes to the first redemption of the people, which was like their birth; for it was the same as though the people had emerged from their grave; they obtained a new life when they were freed from the tyranny of Egypt. God therefore begot them a people for himself.

But the Prophet adds, After having led her into the wilderness, I will incline her; that is, render her pliable to myself. He intimates by these words, that there would be no hope of repentance until the people were led to extreme evils; for had their punishment been moderate, their perverseness would not have been corrected. Then God shows in this verse, that there would be no end or lessening of evils until the people were drawn into the wilderness, that is, until they were deprived of their country and sacrifices, and all their wealth; yea, until they were deprived of their ordinary food, and cast into a wilderness and solitude, where the want of all things would press upon them, and extreme necessity would threaten them with death. If then the people had been visited with light punishment, nothing would have been effected; for their hardness was greater than could have been softened by slight or common remedies.

But this declaration was full of great comfort. The faithful might have otherwise wholly desponded, when they found themselves led into exile, and the sight of the land, which was, as it were, the mirror of the divine adoption, was taken from them, when they saw themselves scattered into various parts, and that there was now no community, no seed of Abraham. The Lord, therefore, that despair might not swallow up the faithful, intended in this way to ease their sorrow; assuring them, that though they were drawn again into the wilderness, God, who first redeemed them, was still the same, and endued with the same strength and power which he put forth in behalf of their fathers. We now apprehend the design of the Prophet. Calamity might have shaken their hearts with so much terror, as to take away every confidence in God’s favour, and make them to think themselves wholly lost: but God sets the desert before them, “What! have I not once drawn you out of the desert? Has my power diminished since that tithe? I indeed continue to be the same God as your fathers found me to be: I will again draw you out of the wilderness.” But at the same time, God reminded them that their diseases would be unhealable, until they were led into the wilderness, until they were deprived of their country and all the tokens of his favour, that they might no more delude themselves with vain confidence.

He therefore says, After I shall draw her into the wilderness, then I will persuade, or, turn her. I prefer the word, turning or inclining, though the word, persuading, is by no means unsuitable. But there seems to be an implied comparison between the present contumacy of the people, and the obedience they would render to their God after having been subdued by various afflictions. “The people,” he says, “will be then pliable, when they shall be drawn into the wilderness.”

And I will speak then to her heart. What is the import of this expression we know from Isaiah 40. To speak to the heart is to bring comfort, to soothe grief by a kind word, to offer kindness, and to hold forth some hope, that he who had previously been worn out with sorrow may breathe freely, gather courage, and entertain hope of a better condition. And this kind of speaking ought to be carefully observed; for God means, that there was now no place for his promises, because the Israelites were so refractory. Paul did not say in vain to the Corinthians

‘Open ye my mouth, As there is no different reading that favors this view of the text, it is difficult to know how Calvin came to give this paraphrase, as it is the reverse of the meaning of the passage. It is literally rendered in our version, “Our mouth is opened unto you.” Though the text is not correctly given, yet what is here taught is true and important. —Ed. O Corinthians; for I am not narrow towards you; but ye are narrow in your own bowels,’ (2 Corinthians 6:11,12.)

The Corinthians, when alienated from Paul, had obstructed, as it were, the passage of his doctrine, that he could not address them in a paternal manner. So also in this place, the Lord testifies that the floor was closed against his promises; for if he gave to the Israelites the hope of pardon, it would have been slighted; if he had invited them kindly to himself, they would have scornfully refused, yea, spurned the offer with contempt, so great was their ferocity; if he had wished to be reconciled to them, they would have despised him, or refused, or proceeded in abusing his kindness as before. He then shows, that it was their fault that he could not deal kindly and friendly with them. Hence, After I shall draw her into the wilderness, I will address her heart.

Let us then know, that whenever we are deprived of the sense of God’s favour, the way has been closed up through our fault; for God would ever be disposed willingly to show kindness, except our contumacy and hardness stood in the way. But when he sees us so subdued as to be pliable and ready to obey, then he is ready in his turn, to speak to our heart; that is, he is ready to show himself just as he is, full of grace and kindness.

We hence see how well the context of the Prophet harmonises. There are, in short, two parts, — the first is, that God takes not away wholly the hope of pardon from the Israelites, provided there were any healable among them, but shows that though the chastisement would be severe, it would yet be useful, as it would appear from its fruit; this is one clause; — and the other is, that they might not be too hasty in inquiring why God would not sooner mitigate his severity, he answers that the time was not as yet ripe; for they would not be capable of receiving his kindness, until they were by degrees subdued and humbled by heavier punishment. Let us now proceed —

Hosea 2:15

15. And I will give her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

15. Et dabo ei vineas suas illinc (ab eo loco) et vallem Achor in apertionem (vel, januam) spei: et canet illic sicuti diebus adolescentiae (vel, pueritiae) suae, et sicut in die quo ascendit e terra Aegypti.

The Prophet now plainly declares, that God’s favour would be evident, not only by words, but also by the effects and by experience, when the people were bent to obedience. The Prophet said in the last verse, ‘I will speak to her heart;’ now he adds, ‘I will bring a sure and clear evidence of my favour, that they may feel assured that I am reconciled to them.’ He therefore says that he would give them vines. He said before, ‘I will destroy her vines and fig-trees;’ but now he mentions only vineyards: but as we have said, the Prophet, under one kind, comprehends all other things; and he has chosen vines, because in vines the bounty of God especially appears. For bread is necessary to support life, wine abounds, and to it is ascribed the property of exhilarating the heart, Psalm 104: ‘Bread strengthens,’ or, ‘supports man’s heart; wine gladdens man’s heart.’ As then vines are usually planted not only for necessary purposes, but also for a more bountiful supply, the Prophet says, that the Lord, when reconciled to the people, will give them their vineyards from that place.

And I will give, he says, the valley of Achor, etc. He alludes to their situation in the wilderness: as soon as the Israelites came out of the wilderness, they entered the plain of Achor, which was fruitful, pleasant, and vine-bearing. Some think that the Prophet alludes to the punishment inflicted on the people for the sacrilege of Achan, but in my judgement they are mistaken; for the Prophet here means nothing else than that there would be a sudden change in the condition of the people, such as happened when they came out of the wilderness. For in the wilderness there was not even a grain of wheat or of barley, nor a bunch of grapes; in short, there was in the wilderness nothing but penury, accompanied with thousand deaths; but as soon as the people came out, they descended into the plain of Achor, which was most pleasant, and very fertile. The Prophet meant simply this, that when the people repented, there would be no delay on God’s part, but that he would free them from all evils, and restore a blessed abundance of all things, as was the case, when the people formerly descended into the plain of Achor. He therefore brings to the recollection of the Israelites what had happened to their fathers, Her vines, then, will I give her from that place, that is, “As soon as I shall by word testify my love to them, they shall effectually know and find that I am really and from the heart reconciled to them, and shall understand how inclined I am to show kindness; for I shall not long hold the people in suspense.”

And he adds, For an opening, or a door of hope He signifies here, that their restoration would be as from death into life. For though the people daily saw with their eyes that God took care of their life, for he rained manna from heaven and made water to flow from a rock; yet there was at the same time before their eyes the appearance of death. As long, then, as they sojourned in the wilderness, God did ever set before them the terrors of death: in short, their dwelling in the wilderness, as we have said, was their grave. But when the people descended into the plain of Achor, they then began to draw vital air; and they felt also that they at length lived, for they had obtained their wishes: they had now indeed come in sight of the inheritance promised to them. As then the valley of Achor was the beginning, and as it were the door of good hope to their fathers, so the Prophet, now alluding to that redemption, says, that God would immediately deal with so much kindness with the Israelites as to open for them a door of hope and salvation, as he had done formerly to their fathers in the valley of Achor.

And she shall sing there. We may easily learn from the context that those interpreters mistake who refinedly philosophise about the valley of Achor. It is indeed true that the root of the word is the verb עכר, ocar, which means, to confound or to destroy, and that this name was given to the place on account of what had occurred there: but the Prophet referred to no such thing, as it appears clearly from the second clause; for he says, “She shall sing there as in the days of her youth”, and as in the day in which she ascended from the land of Egypt. For then at length the people of God openly celebrated his praises, when they beheld with their eyes the promised land, when they saw an end to God’s severe vengeance, which continued for forty years. Hence the people then poured forth their hearts and employed their tongues in praises to God. The Prophet, therefore, teaches here, that their restoration would be such, that the people would really sing praises to God and offer him no ordinary thanks; not as they are wont to do who are relieved from a common evil, but as those who have been brought from death into life. She shall sing then as in the days of her childhood, as in that day when she ascended from the land of Egypt

Thus we see that a hope of deliverance is here given, that the faithful might sustain their minds in exile, and cherish the hope of future favour; that though the face of God would for a time be turned away from them, they might yet look for a future deliverance, nor doubt but that God would be propitious to them, after they had endured just punishment, and had been thus reformed: for as we have said, a moderate chastisement could not have been sufficient to subdue their perverseness. It follows —

Hosea 2:16

16. And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali.

16. Et erit in die illo, dicit Jehova, vocabis me, vir meus (vel, marite mi,) et non vocabis me amplius Baal meus, (alii vetunt, non vocabi me amplius, Dominus meus; sed retinendum est nomen Baal, sicuti mox dicam.)

The Prophet now expands his subject, and shows that when the people repented, the fruits of repentance would openly appear. One fruit he records, and that is, that they would then begin to worship God purely, all superstitions being abolished. It shall be, he says, in that day that thou shalt call me, My husband; and he mentions the word, husband, to show to the people, that after having been corrected, they would be mindful of the covenant which God had made with them; and in that covenant, as stated before, there was the condition of a mutual engagement.

We hence see what the Prophet means: he tells us that the people would then be no more given to superstitions as before, but on the contrary would be mindful of God’s covenant, and would continue sincere and true to their conjugal vow. Hence, thou shalt call me, My husband; that is, “Thou shalt know what I am to thee, that I am joined to thee by a sacred and inviolable marriage.” And thou shalt not call me, My Baal; that is, “Thou shalt not give me a false and heathenish name:” for the word, Baal, as I have said before, was everywhere in every one’s mouth. But the next verse must be added —

Hosea 2:17

17. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.

17. Et auferam nomina Baalim ex ore ejus, et non recordabitur amplius nominis ipsorum (Baalim scilicet.)

In this verse the Prophet more clearly unfolds what he said before, that there would be a new mind in the people, so that they would worship God purely, though they were before entangled in their superstitions. The meaning then is, that religion will then return to its true state, for the names of Baalim shall cease. We have already stated whence this name had arisen. Not even the heathens wished to thrust the only true God from his celestial throne, by forming for themselves many gods: but while they allowed some Supreme Being, they wished to have patrons, whom they employed in conciliating his favour and good-will. That this was for the most part the common doctrine, may be easily learnt from Plato: and the Jews also, no doubt, thought of becoming wise by following the common judgement of others; they hence had their Baalim. But though they called their patrons Baalim, they yet gave this name to God: “Let us worship Baalim.” The Papists do the same; when they enter their temples, they immediately turn to the image of Mary or of some saint, and dare not come to God. At the same time they worship God, that is, pretend to worship God, and they call superstition God’s worship. So it was among the Israelites; though the majesty of the Supreme God was not denied, yet that happened which the Papists also say, “That Christ is not distinguished from his Apostles;” all things were with them mixed together and confused. He therefore says, I will take away Baalim from her mouth, and she will no more remember the name of Baalim; which means, “They will be content with the profession of pure faith, and will celebrate the name of the only true God; they will no more mix their own glosses with the doctrine of the law, and thus vitiate the pure and holy worship of God;” We now understand the meaning of the Prophet.

Now we learn from this place, that the Church cannot be rightly reformed except it be trained to obedience by the frequent scourges of God; for the Lord thereby creates a new people for himself. We see at this day what great stupidity possesses their minds, who have not been well prepared for the worship of God. They indeed laugh at the superstitions of the Papacy; but, at the same time, they are a sort of Cyclops: Fabled giants with one eye. These referred to had an eye to see the absurdities of Popery; but they had no eye to see the beauty and glory of the Gospel. —Ed. we see that there is nothing but barbarous ignorance in their hearts. The Prophet then says, not in vain, that the state of religion would then be right, when the Lord had wholly subdued his people. Hence “in that day”, which refers to the heavy punishment which God would inflict on the Israelites — In that day, then, saith the Lord, thou wilt no more call me, Baal; but thou wilt call me, Husband How so? Because “I will take away” the names of Baalim from thy mouth; that is, I will make the people to cast away their own devices, and to be content with the pure doctrine of my law.

We ought also to remember that a confession of faith is here commended by the Prophet. It is no doubt the fruit of true penitence, when we testify by the mouth and tongue that the only true God is our God, and when we are not ashamed to confess his name before the world, though it may rage madly against us.

We are further reminded by these words, that too much diligence and care cannot be taken to cleanse ourselves wholly from all sorts of pollutions; for as long as any relics of superstition continue among us, they will ever entangle us, and thus we shall stumble, or, at least not run so briskly as we ought. Since, then whatever men retain of their own corrupt devices is a hindrance to them in obtaining a direct access to God, it is meet for us to labour that the names of Baalim should cease, and be abolished among us; and for this end, that nothing may hinder and retard us in the true worship of God. Now follows —

Prayer

Grant, Almighty God, that as we set up against thee so many obstacles through the depravity of our flesh and natural disposition, that we seem as it were to be designedly striving to close up the door against thy goodness and paternal favour, O grant, that our hearts may be so softened by thy Spirit, and the hardness which has hitherto prevailed may be so corrected, that we may submit ourselves to thee with genuine docility, especially as thou dost so kindly and tenderly invite us to thyself, that being allured by thy sweet invitation, we may run, and so run as not to be weary in our course, until Christ shall at length bring us together to thee, and, at the same time, lead us to thee for that eternal life, which he has obtained for us by his own blood. Amen.

Lecture Seventh

Hosea 2:18

18. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.

18. Et percutiam illis foedus in die illa cum bestia agri et cum volucre coeli et cum reptili terrae: et arcum et gladium et proelium confringam e terra et quiescere eos faciam ad fiduciam, (hoc est, confidenter.)

The Prophet shows here that the people would be in every way happy after their return to God’s favour: and, at the same time, he reminds us that the cause of all evils is, that men provoke God’s wrath. Hence, when God is angry, all things must necessarily be adverse to us; for as God has all creatures at his will, and in his hand, he can arm them in vengeance against us whenever he pleases: but when he is propitious to us, he can make all things in heaven and earth to be conducive to our safety. As then he often threatens in the Law, that when he purposed to punish the people, he would make brute animals, and the birds of heaven, and all kinds of reptiles, to execute his judgement, so in this place he declares that there would be peace to men when he received them into favour.

I will make a covenant, he says, in that day with the beast of the field We know what is said in another place,

‘If thou shuttest thyself up at home, a serpent shall there bite thee; but if thou goest out of thy house, either a bear or a lion shall meet thee in the way,’ (Amos 5:19;)

by which words God shows that we cannot escape his vengeance when he is angry with us; for he will arm against us lions and bears as well as serpents, both at home and abroad. But he says here, ‘I will make a covenant for them with the beasts;’ so that they may perform their duty towards us: for they were all created, we know, for this end, — to be subject to men. Since, then, they were destined for our benefit, they ought, according to their nature, to be in subjection to us: and we know that Adam caused this, — that wild beasts rise up so rebelliously against us; for otherwise they would have willingly and gently obeyed us. Now since there is this horrible disorder, that brute beasts, which ought to own men as their masters, rage against them, the Lord recalls us here to the first order of nature, I will make a covenant for them, he says, with the beast of the field, which means, “I will make brute animals to know for what end they were formed, that is, to be subject to the dominion of men, and to show no rebelliousness any more.”

We now then perceive the intention of the Prophet: he reminds the Israelites that all things were adverse to their safety as long as they were alienated from God; but that when they returned into favour with him, this disorder, which had for a time appeared, would be no longer; for the regular order of nature would prevail, and brute animals would suffer themselves to be brought to obedience. This is the covenant of which the Prophet now speaks when he says, I will make a covenant for them, that is, in their name, with the beast of the field, and with the bird of heaven, and with the reptile of the earth

It follows, I will shatter the bow, and the sword, and the battle, that is, every warlike instrument; for under the word מלחמה“milchamah”, the Prophet includes every thing adapted for war. Hence, “I will shatter” every kind of weapons “in that day, and make them dwell securely”. In the last clause he expresses the end for which the weapons and swords were to be shattered, — that the Israelites before disquieted by various fears, might dwell in peace, and no more fear any danger. This is the meaning.

But it is meet for us to call to mind what we have before said, that the Prophet so speaks of the people’s restoration, that he extends his predictions to the kingdom of Christ, as we may learn from Paul’s testimony already cited. We then see that God’s favor, of which the Prophet now speaks, is not restricted to a short time or to a few years but extends to Christ’s kingdom, and is what we have in common with the ancient people. Let us therefore know, that if we provoke not God against us by our sins, all things will be subservient to the promotion of our safety, and that it is our fault when creatures do not render us obedience: for when we mutiny against God, it is no wonder that brute animals should become ferocious and rage against us; for what peace can there be, when we carry on war against God himself? Hence were men, as they ought, to submit to God’s authority, there would be no rebelliousness in brute animals; nay, all who are turbulent would gently rest under the protection of God. But as we are insolent against God, he justly punishes us by stirring up against us various contentions and various tumults. Hence, then swords, hence bows, are prepared against us, and hence wars are stirred up against us: all this is because we continue to fight against God.

It must, at the same time, be further noticed, that it is a singular benefit for a people to dwell in security; for we know that though we may possess all other things, yet miserable is our condition, unless we live in peace: hence the Prophet mentions this as the summit of a happy life. It now follows —

Hosea 2:19-20

19. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.

19. Et desponsabo te mihi in perpetuum, et desponsabo te mihi in justicia, et in judicio, et in clementia, (vel, bonitate,) et in misericordiis.

20. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.

20. Et desponsabo te mihi in fide, (vel, veritate:) et cognosces Jehovam.

The Prophet here again makes known the manner in which God would receive into favor his people. As though the people had not violated the marriage vow, God promises to be to them like a bridegroom, who marries a virgin, young and pure. We have before spoken of the people’s defection; but as God had repudiated them, it was no common favor for the people to be received again by God, and received with pardon. When a woman returns to her husband, it is a great thing in the husband to forgive her, and not to upbraid her with her former base conduct: but God goes farther than this; for he espouses to himself a people infamous through many disgraceful acts; and having abolished their sins, he contracts, as it were, a new marriage, and joins them again to himself. Hence he says, I will espouse thee to me. We now perceive the import of the word, espouse: for God thereby means, that he would not remember the unfaithfulness for which he had before cast away his people, but would blot out all their infamy. It was indeed an honorable reception into favor, when God offered a new marriage, as though the people had not been like an adulterous woman.

And he says, I will espouse thee to me for ever. There is here an implied contrast between the marriage of which the Prophet had hitherto spoken, and this which God now contracts. For God, having redeemed the people, had before entered, as we have said, into marriage with them: but the people had departed from their vow; hence followed alienation and divorce. That marriage was then not only temporary, but also weak and soon broken; for the people did not continue long in obedience: but of this new marriage the Prophet declares, that it will continue fast and for ever; and thus he sets its durable state in contrast with the falling away which had soon alienated the people from God. Hence he says, I will espouse thee to me for ever.

He then declares by what means he would do this, even in righteousness and judgment, and then in kindness and mercies, and thirdly, in faithfulness. God had indeed from the beginning covenanted with the Israelites in righteousness and judgment; there was nothing disguised or false in his covenant: as then God had in sincerity adopted the people, to what vices does he oppose righteousness and judgment? I answer, These words must be applied to both the contracting parties: then, by righteousness God means not only his own, but that also which is, as they say, mutual and reciprocal; and by righteousness and judgment is meant rectitude, in which nothing is wanting. We now then perceive what the Prophet had in view.

But he adds, secondly, In kindness and mercies: by which words he intimates, that though the people were unworthy, yet, this would be no impediment in their way, to prevent them to return into favor with God; for in this reconciliation God would regard his own goodness, rather than the merits of his people.

In the third place, he adds, In faithfulness: and this confirms what we have before briefly referred to, — the fixed and unchangeable duration of this marriage.

The words, righteousness and judgment, are, I know, more refinedly explained by some. They say that righteousness is what is conferred on us by God through gratuitous imputation; and they take judgment for that defense which he affords against the violence and the assaults of our enemies. But here the Prophet, I doubt not, intimates in a general way, that this covenant would stand firm, because there would be truth and rectitude on both sides. That this may be more clearly understood, let us take a passage from the 31st chapter of Jeremiah [Jeremiah 31:31-34] where God complains, that the covenant he had made with the ancient people had not been firm; for they had forsaken it. ‘My covenant,’ he says, ‘with your fathers has not continued.’ — Why? ‘Because they departed from my commandments.’ God indeed in perfect sincerity adopted the people, and no righteousness was wanting in him; but as there was no constancy and faithfulness in the people, the covenant came to nothing: hence God afterwards adds, ‘I will hereafter make a new covenant with you; for I will engrave my laws on your hearts,’ etc. We now then see what the Prophet means by righteousness and judgment, even this, that God would cause the marriage vow to be kept on both sides; for the people, restored from exile, would no more violate their pledged faith nor act unfaithfully.

But we must notice what is added, In goodness and mercies. And this part Jeremiah does not omit, for he adds, ‘Their iniquities I will not remember.’ As then the Israelites, conscious of evils might tremble through fear, the Prophet seasonably anticipates their diffidence, by promising that the marriage which God was prepared anew to contract, would be in kindness and mercies. There is then no reason why their own unworthiness should frighten away the people; for God here unfolds his own immense goodness and unparalleled mercies. The Prophet might indeed have expressed this in one word, but he adds mercies to goodness. The people had indeed sunk into a deep abyss, that restoration could have been hardly hoped: hence the word, kindness, or goodness, would have been hardly sufficient to raise up their minds, had not the word, mercies, been added for the sake of confirmation.

Now he adds, in faithfulness; and by faithfulness is to be understood, I doubt not, that stability of which I have spoken; for what some philosophize on this expression is too refined, who give this explanation, ‘I will espouse thee in faith,’ that is by the gospel; for we embrace God’s free promises, and thus the covenant the Lord makes with us is ratified. I simply interpret the word as denoting stability.

And the Prophet shows afterwards that this covenant would be confirmed, because faithfulness would be reciprocal, they shall know, he says, Jehovah. Jeremiah, I doubt not, borrowed from this place what is written in the 31st chapter; for there he also adds, ‘No one shall hereafter teach his neighbor, for all, from the least to the greatest shall know me, saith Jehovah.’ Our Prophet says here in one sentence, they shall know Jehovah Hence then is the stability of the covenant, because God by his light shall guide the hearts of those who had before strayed in darkness and wandered after their own superstitions. Since then a horrible darkness prevailed among the Israelitic people, Hosea promises the light of true knowledge; and this knowledge of God is such, that the people fall not away from the Lord, nor are they seduced by the fallacies of Satan. Hence God’s covenant stands firm. We now understand the import of the words.

Jerome thinks that the Prophet promises espousals thrice, because the Lord once espoused the people to himself in Abraham, then when he led them out of Egypt, and, thirdly, when once he reconciled the whole world in Christ: but this is too refined, and even frivolous. I take a simpler meaning, — that the Prophet proclaims an espousal thrice, because it was difficult to restore the people from fear and despair, for they well understood how grievously and in how many ways they had alienated themselves from God: it was hence necessary to apply many consolations, which might serve to confirm their faith. This is the reason why the Lord does not say once, I will espouse thee to myself, but repeats it thrice. The Prophet indeed seemed then to speak of a thing incredible: for what sort of an example is this, that the Lord should take for his wife an abominable harlot? Nay, that he should contract a new marriage with an unclean adulteress, immersed in debauchery? This was like something monstrous. Hence the Prophet, that nothing might hinder souls from recumbing on the promise, says, “Doubt not, for the Lord very often assures you, that this is certain.”

Now, since we have this promise in common with them, we see by the words of the Prophet what is the beginning of our salvation: God espoused the Israelites to himself, when restored from exile through his goodness and mercies. What fellowship have we with God, when we are born and come out of the womb, except he graciously adopts us? for we bring nothing, we know, with us but a curse; this is the heritage of all mankind. Since it is so, all our salvation must necessarily have its foundation in the goodness and mercies of God. But there is also another reason in our case, when God receives us into favor; for we were covenant-breakers under the Papacy; there was not one of us who had not departed from the pledge of his baptism; and so we could not have returned into favor with God, except he had freely united us to himself: and God not only forgave us, but contracted also a new marriage with us, so that we can now, as on the day of our youth, as it has been previously said, openly give thanks to him.

But we must notice this short clause, They shall know Jehovah. We indeed see that we are in confusion as soon as we turn aside from the right and pure knowledge of God, nay, that we are wholly lost. Since then our salvation consists in the light of faith, our minds ought ever to be directed to God, that our union with him, which he has formed by the gospel, may abide firm and permanent. But as this is not in the power or will of man, we draw this evident conclusion, that God not only offers his grace in the outward preaching, but at the same time in the renewing of our hearts. Except God then recreates us a new people to himself, there is no more stability in the covenant he makes now with us than in the old which he made formerly with the fathers under the Law; for when we compare ourselves with the Israelites, we find that we are nothing better. It is, therefore, necessary that God should work inwardly and efficaciously on our hearts, that his covenant may stand firm: nay, since the knowledge of him is the special gift of the Spirit, we may with certainty conclude, that what is said here refers not only to outward preaching, but that the grace of the Spirit is also joined, by which God renews us after his own image, as we have already proved from a passage in Jeremiah: but that we may not seem to borrow from another place, we may say that it appears evident from the words of the Prophet, that there is no other bond of stability, by which the covenant of God can be strengthened and preserved, but the knowledge he conveys to us of himself; and this he conveys not only by outward teaching, but also by the illumination of our minds by his Spirit, yea, by the renewing of our hearts. It follows —

Hosea 2:21-22

21. And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth;

21. Et erit in die illa, exaudiam, dicit Dominus, exaudiam coelos, etaudient terram:

22. And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.

22. Et terra exaudiet frumentum et mustum et oleum, et ipsa exaudient Jezreel.

The Lord promises again that he will not be wanting to the people, when they shall be reconciled to him. We must, indeed, in the first place, seek that God may be propitious to us; for they are very foolish who desire to live well and happily, and in the meantime care nothing for God’s favor. The Prophet shows when the happiness of men begins; it begins when God adopts them for his people, and when, having abolished their sins, he espouses them to himself. It is therefore necessary, in the first place, to seek this; for as we have said, the desire of being happy is preposterous, when we first seek the blessings of an earthly life, when we first seek ease, abundance of good things, health of body, and similar things. Hence the Prophet now shows, that we are then only happy when the Lord is reconciled to us, and not only so, but when he in his love embraces us, and contracts a holy marriage with us, and on this condition, that he will be a father and preserver to us, and that we shall be safe and secure under his protection and defense.

But at the same time he comes down to things of the second rank. Our happiness is, indeed, as we have said, in the enjoyment of God’s love; but there are accessions which afterwards follow; for the Lord provides for us, and exercises a care over us, so that he supplies whatever is needful for the support of life. Of this later part the Prophet now treats: he says, In that day. We see that he reminds us of the covenant, lest we be content with worldly abundance; for as it has been said, men are commonly devoted to their present advantages. Hence the Prophet sets here before our eyes the Lord’s covenant; he afterwards adds, that God’s favor would reach to the corn, and to the wine, and the oil.

But we must notice the Prophet’s words, I will hear, he says, or I will answer, (ענה, one, means to answer, but it is here equivalent to hear,) I will hear then, I will hear the heavens, and they will hear the earth. The repetition is not superfluous; for the Israelites had been for some time consumed by famine, before they were led away into exile; as though the heavens were iron, no drop of rain came down. They might hence have thought that there was now no hope; but God here raises them up, I will hear, I will hear, he says; as though he said, “There is no reason for the miserable condition in which I have suffered you long to languish as your sins deserved, to discourage you; for I will hereafter hear the heavens.” As the Prophet before reminded them that when the beasts were cruel to them, it was a token of God’s wrath; so also he teaches by these words that the heavens are not dry through any hidden influence; but that when God withholds his favor, there is no rain by which the heavens irrigate the earth. Then God here plainly shows that the whole order of nature, as they say, is in his hand, that no drop of rain descends from heaven except by his bidding, nor can the earth produce any grass; in short, that all nature would be barren were he not to fructify it by his blessing. And this is the reason why he says, I will hear the heavens and they will hear the earth, and the earth will hear the corn, and the wine, and the oil, and all these will hear Jezreel

The Prophet used the word, Jezreel, before in a bad sense; for his purpose was to reproach the Israelites with their unfaithfulness: when they boasted of being the seed of Abraham, and always claimed that honorable and noble distinction, the Lord said, ‘Ye are Jezreel, and not Israel.’ It may be that the Prophet wished to show again what they deserved; but he teaches, at the same time, that God would by no means be prevented from showing kindness to the unworthy when reconciled to him. Though, then, they were rather Jezreelites than Israelites, yet their unworthiness would be no impediment, that God should not deal bountifully with them. There may also be an allusion here to a new people; for it follows in the next verse, וזרעתיה, usarotie, and I will sow her; and the word, Jezreel, has an affinity to this verb, it is indeed derived from זרע, saro, which is to sow: and as the Prophet presently adds, that Jezreel is, as it were, the seed of God, I do not disapprove of this supposed allusion. But yet the Prophet seems here to commend the grace of God, when he declares that they were Jezreelites with whom God would deal so kindly as to fructify the earth for their sake.

Let us now again repeat the substance of the whole, The corn, and the wine, and the oil, will hear Jezreel The Israelites were famished, and as it is usual with those in want of food, they cried out, ‘Who will give us bread, and wine, and oil?’ For the stomach, as it is said, has no ears; nor has it reason and judgment: when there is extreme want, men, as if they were distracted, will call for bread, and wine, and oil. God then has regard for these blind instincts of men, which only crave what will gratify them: hence he says, The corn, and wine, and oil, will hear Jezreel, — but when? Even when the earth will supply trees with sap and moisture, and extend to the seed its strength; it is then that the earth will hear the corn, and the wine, and the oil: for these grow not of themselves, but derive supplies from the earth; and hence the earth is said to hear them. But cannot the earth of itself hear the corn, or the wine, or the oil? By no means, except rain descends from heaven. Since, then, the earth itself draws moisture and wetness from heaven, we see that men in vain cry out in famine, except they look up to heaven: and heaven is ruled by the will of God. Let men, therefore, learn to ascend up to God, that they may seek from him their daily bread.

We now, then, see how suitable is this gradation employed by the Prophet, by which God, on account of the rude and weak comprehension of men, leads them up at last to himself. For they turn their thoughts to bread, and wine, and oil; from these they seek food: they are in this matter very stupid. Be it so; God is indulgent to their simplicity and ignorance; for by degrees he proceeds from corn, and wine, and oil, to the earth, and then from the earth to heaven; and he afterwards shows that heaven cannot pour down rain except at his will. It follows at last —

Hosea 2:23

23. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

23. Et seminabo eam mihi in terra (vel, in terram) et miserabor ejus quae non erat adapta misericordiam, et dicam, ללא-עמי, (hoc est, qui non erat populus meus,) Tu populus meus; et ipse dicet, Deus mi.

The Prophet here takes the occasion to speak of the increase of the people. He had promised a fruitful and large increase of corn, and wine, and oil; but for what end would this be, except the land had numerous inhabitants? It was hence needful to make this addition. Besides, the Prophet had said before, ‘Though ye be immense in number, yet a remnant only shall be preserved.’ He now sets God’s new favor in opposition to his vengeance, and says, that God will again sow the people.

From this sentence we learn that the allusion in the word, Jezreel, has not been improperly noticed by some, that is, that they, who had been before a degenerate people and not true Israelites shall then be the seed of God: yet the words admit of two senses; for זרע saro, applies to the earth as well as to seed. The Hebrews say, ‘The earth is sown,’ and also, ‘The wheat is sown,’ or any other grain. If then the Prophet compares the people to the earth, the sense will be, I will sow the people as I do the earth; that is, I will make them fruitful as the earth when it is productive. It must then be thus rendered, I will sow her for me as the earth, that is, as though she were my earth. Or it may be rendered thus, I will sow her for myself in the earth, and for this end, that the earth, which was for a time waste and desolate, might have many inhabitants, as we know was the case. But the relative pronoun in the feminine gender ought not to embarrass us, for the Prophet ever speaks as of a woman: the people, we know, have been as yet described to us under the person of a woman.

And he afterwards adds, לא-רוחמה, La-ruchamae. He speaks here either of La-ruchamae, an adulterous daughter, or an adulterous woman, whom a husband takes to himself. As to the matter itself, it is easy to learn what the Prophet means, which is, that God would diffuse an offspring far and wide, when the people had been brought not only to a small number, but almost to nothing: for how little short of entire ruin was the desolation of the people when scattered into banishment? They were then, as it has been stated, like a body torn asunder: the land in the meantime enjoyed its Sabbaths; God had disburdened it of its inhabitants.

We then understand the meaning of the Prophet to be, that God would multiply the people, that the small remnant would increase to a great and almost innumerable offspring. I will then sow her in the earth, that is, throughout the whole land; and I will have mercy on La-ruchamae, that is, I will in mercy embrace her, who had not obtained mercy; and I will say to the no-people, Ye are now my people We see that the Prophet insists on this, — That the people would not only seek the outward advantages of the present life, but would make a beginning at the very fountain, by regaining the favor of God, and knowing him as their propitious Father: for this is the meaning of the Prophet, of which something more will be said to-morrow.

Prayer

Grant, Almighty God, that as we are in this life subject to so many miseries, and in the meantime grow insensible in our sins, — O grant that we may learn to search ourselves and consider one sins, that we may be really humbled before thee, and ascribe to ourselves the blame of all our evils, that we may be thus led to a genuine feeling of repentance, and so strive to be reconciled to thee in Christ, that we may wholly depend on thy paternal love, and thus ever aspire to the fulness of eternal felicity, through thy goodness and that immeasurable kindness which thou testifies is ready and offered to all those, who with a sincere heart worship thee, call upon thee, and flee to thee, through Christ our Lord. Amen.

Chapter 3

Lecture Eighth

We said in our lecture yesterday, that the Prophet does not in vain bear a testimony again to God’s paternal favor to his people; for it is our chief happiness, when God acknowledges us as his own, and when we also can come to his presence with sure confidence. Hence the order of the Prophet’s words ought to be noticed: I will have mercy, he says, on Lo-ruchama; which means, I will be propitious to the Israelites whom I have hitherto deprived of my favor: “and I will say to the no-people, My people are you: then it follows and they will say to me, Thou art our God The original is ‘he’ and ‘my,’ as in our version, but this is to disregard the Hebrew idiom. Pronouns in that language referring to ‘people,’ a noun in the singular number, are also put in the singular number, but no so in our language. ‘They’ and ‘our’ ought doubtless to be used here. —Ed.

The Prophet, indeed, means that God anticipates us with his favor; for we are otherwise restrained from access to him. Then God of his own good-will precedes, and extends his band to us, and then follows the consent of our faith. Hence God first speaks to the Israelites, that they might know that they are now counted his people: and then, after God has testified of his favor, they answer, ‘Thou beginnest now to be from henceforth our God.’ We hence see that the beginning of all good is from God, when he makes of aliens friends, and adopts as his sons those who were before his enemies.

The third chapter follows.

Hosea 3:1

1. Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine.

1. Et dixit jehova ad me, Adhuc vade, ama mulierem dilectum a marito (ad verbum, a proximo, vel, socio: sed intelligit comparem) et quae adultera est (sed copula debet resolvi in adversativam, quae tamen adultera est,) secundum amorem Jehovae erga filios Israel: et ipsi (hoc est, quitamen) respiciunt ad deos alienos, et amant lagenas (vel, cados) uvarum.

CHAPTER 2

Ho 2:1-23. Application of the Symbols in the First Chapter.

Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.

1. Say ... unto ... brethren, Ammi, &c.--that is, When the prediction (Ho 1:11) shall be accomplished, then ye will call one another, as brothers and sisters in the family of God, Ammi and Ruhamah.

2. Plead--expostulate.

mother--that is, the nation collectively. The address is to "her children," that is, to the individual citizens of the state (compare Is 50:1).

for she is not my wife--She has deprived herself of her high privilege by spiritual adultery.

out of her sight--rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."

3. set her as in the day ... born--(Eze 16:4; 23:25, 26, 28, 29). The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy.

make her as a wilderness--(Jr 6:8; Zep 2:13). Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare Jr 2:6).

4. her children--Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.

5. I will go after--The Hebrew expresses a settled determination.

lovers--the idols which Israel fancied to be the givers of all their goods, whereas God gave all these goods (Ho 2:8-13; compare Jr 44:17-19).

bread and ... water--the necessaries of life in food.

wool ... flax--clothing.

oil ... drink--perfumed unguents and palatable drinks: the luxuries of Hebrew life.

6-7. thorns ... wall--(Job 19:8; La 3:7, 9). The hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek Me as her only God and Husband, as at the first (Is 54:5; Jr 3:14; Eze 16:8).

then--before Israel's apostasy, under Jeroboam. The way of duty is hedged about with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings when they stop us in a course of sin. Compare Lu 15:14-18, "I will arise, and go to my father." So here, "I will go, and return," &c.; crosses in the both cases being sanctified to produce this effect.

8. she did not know that I--not the idols, as she thought: the "lovers" alluded to in Ho 2:5.

which they prepared for Baal--that is, of which they made images of Baal, or at least the plate covering of them (Ho 8:4). Baal was the Phoenician sun-god: answering to the female Astarte, the moon-goddess. The name of the idol is found in the Phoenician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians.

9. my corn ... my wool ... my flax--in contrast to "my bread ... my wool ... my flax," (Ho 2:5). Compare also Ho 2:21-23, on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver.

in the time thereof--in the harvest-time.

10. lewdness--rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.

11. her feast days--of Jeroboam's appointment, distinct from the Mosaic (1Ki 12:32). However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (Am 8:5).

12. my rewards--my hire as a harlot (Is 23:17, 18).

lovers--idols.

destroy ... vines ... make ... forest--(Is 5:6; 7:23, 24). Fulfilled in the overthrow of Israel by Assyria (Ho 9:4, 5).

13. days of Baalim--the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c.

decked herself with ... earrings--rather, "nose-rings" (Is 3:21; Eze 16:12, Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts.

forgat me--worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.

14. Therefore--rather, "Nevertheless" [Henderson]. English Version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore" (Ho 2:9) expresses Israel's punishment as the consequence of Israel's guilt, so "therefore" here, as in Ho 2:6, expresses, that when that punishment has effected its designed end, the hedging up her way with thorns so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comfortably" (literally, "speaks to her heart"; compare Jud 19:8; Ru 2:13). So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways. For this purpose it was necessary to "bring her into the wilderness" (that is, into temporal want and trials) first, to make her sin hateful to her by its bitter fruits, and God's subsequent grace the more precious to her by the contrast of the "wilderness." Jerome makes the "bringing into the wilderness" to be rather a deliverance from her enemies, just as ancient Israel was brought into the wilderness from the bondage of Egypt; to this the phrase here alludes (compare Ho 2:15). The wilderness sojourn, however, is not literal, but moral: while still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, that is, into a state of preparedness for returning to their temporal and spiritual privileges in their own land; just as the literal wilderness prepared their fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies.

15. from thence--returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c. (Ho 2:9, 12).

Achor--that is, "trouble." As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands (Jos 7:1-8:28); so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful (Is 65:10); so "trouble" and "hope" are rightly blended in connection with it.

sing ... as ... when she came ... out of ... Egypt--It shall be a second exodus song, such as Israel sang after the deliverance at the Red Sea (Ex 15:1-21; compare Is 11:15, 16); and "the song of Moses" (Re 15:2, 3) sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea.

16. Ishi ... no more Baali--"my Husband ... no more my Lord." Affection is the prominent idea in "Husband"; rule, in "Lord." The chief reason for the substitution of Husband for Lord appears in Ho 2:17; namely, Baali, the Hebrew for my Lord, had been perverted to express the images of Baal, whose name ought not to be taken on their lips (Ex 23:13; Zec 13:2).

17. Baalim--plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.

18. for them--for their benefit.

covenant ... with the beasts--not to hurt them (Job 5:23). They shall fulfil the original law of their creation by becoming subject to man, when man fulfils the law of his being by being subject to God. To be realized fully in millennial times (Is 11:6-9).

break the bow ... out of the earth--rather, "out of the land"; that is, I will break and remove war out of the earth (Psa 46:9); and "out of the land" of Israel first (Is 2:4; Eze 39:9, 10; Zec 9:9, 10).

lie down--A reclining posture is the usual one with Orientals when not in action.

safely--(Jr 23:6).

19-20. "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (Jr 31:31-37).

righteousness ... judgment--in rectitude and truth.

loving-kindness, &c.--Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.

21. in that day--of grace to Israel.

heavens ... hear the earth--personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened (Ho 2:9) He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER" (Ho 1:4), but in the sense, "God will PLANT" (Ho 1:11).

23. I will sow her--referring to the meaning of Jezreel (Ho 2:22).

Say ye unto your brethren, Ammi - I prefer the interpretation of these proper names. Say ye unto your brethren, My People; and, to your sisters, who have Obtained Mercy.

Plead with your mother - People of Judah, accuse your mother, (Jerusalem), who has abandoned my worship, and is become idolatrous, convince her of her folly and wickedness, and let her return to him from whom she has so deeply revolted.

Lest I strip her naked - Lest I expose her to infamy, want, and punishment. The punishment of an adulteress among the ancient Germans was this: "They shaved off her hair, stripped her naked in the presence of her relatives, and in this state drove her from the house of her husband." See on Isa 3:17 (note); and see also Eze 16:39; Eze 23:26. However reproachful this might be to such delinquents, it had no tendency to promote their moral reformation.

And set her like a dry land - The Israelites, if obedient, were promised a land flowing with milk and honey; but, should they be disobedient, the reverse. And this is what God here threatens against disobedient Israel.

They be the children of whoredoms - They are all idolaters; and have been consecrated to idols, whose marks they bear.

That give me my bread - See the note on Jer 44:17-18 (note), where nearly the same words are found and illustrated.

I will hedge up thy way with thorns - I will put it out of your power to escape the judgments I have threatened; and, in spite of all your attachment to your idols, you shall find that they can give you neither bread, nor water, nor wool, nor flax, nor oil, nor drink. And ye shall be brought into such circumstances, that the pursuit of your expensive idolatry shall be impossible. And she shall be led so deep into captivity, as never to find the road back to her own land. And this is the fact; for those who were carried away into Assyria have been lost among the nations, few of them having ever returned to Judea. And, if in being, where they are now is utterly unknown.

For she did not know that I gave her corn - How often are the gifts of God's immediate bounty attributed to fortuitous causes - to any cause but the right one!

Which they prepared for Baal - And how often are the gifts of God's bounty perverted into means of dishonoring him! God gives us wisdom, strength, and property; and we use them to sin against him with the greater skill, power, and effect! Were the goods those of the enemy, in whose service they are employed, the crime would be the less. But the crime is deeply engrained, when God's property is made the instrument to dishonor himself.

Therefore will I return, and take away - In the course of my providence, I will withhold those benefits which she has prostituted to her idolatrous services. And I will neither give the land rain, nor fruitful seasons.

In the sight of her lovers - Her idols, and her faithful or faithless allies.

Her feast days - Jerusalem shall be pillaged and destroyed; and therefore all her joyous assemblies, and religious feasts, etc., shall cease.

These are my rewards - They attributed all the blessings of Providence as rewards received from the idols which they worshipped.

Days of Baalim - To visit signifies to inflict punishment; the days are taken for the acts of idolatrous worship committed on them; and Baalim means the multitude of false gods worshipped by them. Baal was a general name for a male idol, as Astarte was for a female. Baalim includes all the male idols, as Ashtaroth all those that were female. But the species of idol was often designated by some adjunct; as Baal-Zebub, Baal-Peor, Baal-Zephon, Baal-Berith, etc.

Her earrings - נזמה nizmah, signifies rather a nose jewel. These are worn by females in the East to the present day, in great abundance.

And her jewels - וחליתה vechelyatah, rings, armlets, bracelets, ankle-rings, and ornaments of this kind.

I will allure her, and bring her into the wilderness, and speak comfortably unto her - After inflicting many judgments upon her, I will restore her again. I will deal with her as a very affectionate husband would do to an unfaithful wife. Instead of making her a public example, he takes her in private, talks to and reasons with her; puts her on her good behavior; promises to pass by all, and forgive all, if she will now amend her ways. In the meantime he provides what is necessary for her wants and comfortable support, and thus opening a door of hope for her, she may be fully reconciled; rejoice as at the beginning, when he first took her by the hand, and she became his bride. This is most probably the simple meaning of the above metaphorical expressions. The valley on Achor was very fruitful; it lay to the north of Jericho, not far from Gilgal See Isa 65:10.

She shall sing there - There she shall sing the responsive song as on high festival occasions, and in marriage ceremonies. The Book of Song of Solomon is of this sort.

Thou shalt call me Ishi - That is, my man, or my husband; a title of love and affection; and not Baali, my master, a title exciting fear and apprehension; which, howsoever good in itself, was now rendered improper to be applied to Jehovah, having been prostituted to false gods. This intimated that they should scrupulously avoid idolatry; and they had such a full proof of the inefficacy of their idolatrous worship that, after their captivity, they never more served idols.

Will I make a covenant for them - I will make an agreement between them and the birds, beasts, and reptiles, so that they shall not be injured by those; their flocks shall not be destroyed, nor their crops spoiled. I will also prevent every species of war, that they may no more have the calamities that arise from that source. They shall also be safe from robbers and nightly alarms; for I will make them to lie down in safety.

I will betroth thee unto me - The people are always considered under the emblem of a wife unfaithful to her husband.

In righteousness - According to law, reason, and equity.

In judgment - According to what is fit and becoming.

In lovingkindness - Having the utmost affection and love for thee.

In mercies - Forgiving and blotting out all past miscarriages. Or there may be an allusion here to the dowry given by the husband to his wife: "I will give righteousness," etc., as a dowry.

In faithfulness - Thou shalt no more prostitute thyself to idols, but be faithful to him who calls himself thy husband.

Thou shalt know the Lord - There shall be no more infidelity on thy part nor divorce on mine; and thou shalt experience me to be the sole, present, and eternal good of thy immortal spirit: and when this conviction is fully rooted then there can be no more idolatry, for it shall be seen that an idol is nothing in the world.

I will hear, saith the Lord - The sentence is repeated, to show how fully the thing was determined by the Almighty, and how implicitly they might depend on the Divine promise.

I will hear the heavens - The visible heavens, the atmosphere, where vapours are collected. The clouds, when they wish to deposit their fertilizing showers upon the earth.

They shall hear the earth - When it seems to supplicate for rain.

Shall hear the corn, and the wine - When they seem to express a desire to supply the wants of man.

And they shall hear Jezreel - The destitute people who are in want of the necessaries of life.

This most elegant gradation in the exertion of the influences of nature, for the supply of the wants of man, may be considered thus: -

1. There is a concord, harmony, and mutual influence, which God has established in the parts of created nature, in reference to the support and preservation of the human race.

2. God alone is the author of all this; and unless he give his command, communicate his energetic influence to the different parts of nature, these effects will not, cannot be produced.

3. Jezreel, the people who have been dispersed for their iniquities, and now about to be sown or planted in their own land, will require the most fostering care. See on Hos 2:23 (note).

4. They are heard in desiring oil, wine, and corn. These are necessary to the support and comfort of life; and to those the desire of animal life naturally aspires.

5. These products are looked for from the Earth. On it, and by it, grass grows for the cattle, and corn for the service of man.

6. The seeds or germs, whence proceed corn, wine, and oil, live and grow in the earth; but cannot come to perfection, unless the earth be impregnated with the dews and rains from the clouds. They are therefore represented as imploring the heavens to collect their clouds, to pour down their fructifying moisture upon it.

7. The clouds, or materials of which they are composed, not being able to arrange themselves, nor aggregate themselves so as to meet those demands, prevent drought, and maintain an effective vegetation, are represented as calling upon the heavens to form, arrange, and supply them with the requisite quantity of moisture.

8. God, who is the author of all being and all bounty, dependent on nothing, comes forward and says, I will hear the heavens, the clouds which are gathered in the atmosphere; he will arrange the particles, saturate those that are light, till they become sufficiently impregnated with the necessary fluid; and then direct them In his providence where to deposit their contents. And,

9. When brought to the proper place, he will shake them with his winds, or strike them with his thunder, so as to cause them to fall down in drops to fertilize the earth with their showers.

Thus then: -

1. God works upon the heavens.

2. In them the clouds are collected.

3. The clouds drop their moisture upon the earth.

4. The earth exerts its vegetative influence upon the germs which it contains.

5. They expand, increase, and become matured, under the genial influences of the heavens, sun, air, water, from the clouds, etc.

6. Man receives and applies those bounties of Providence, and variously prepares them for the support and comfort of life.

Take all this in still fewer words: -

As Jezreel or the Israelites are here considered as perishing for want of food, all inanimate nature is represented as invoking God in their behalf.

1. The heavens have prayed that they be stored with clouds, that they may drop down fatness upon the earth.

2. The Lord answers the heavens, and clouds are formed.

3. The earth invokes the clouds, that they may drop down their fatness into its bosom.

4. The bottles of heaven are, consequently, unstopped for this purpose.

5. Then the corn, wine, and olive, implore the earth to put forth its vegetative energy.

6. The earth answers; and corn, wine, and oil are produced.

7. Jezreel cries for the necessaries of life, and the abundance of the above supplies all his wants.

All these are dependent on each other, as the links are which constitute a chain; and God has the government of the whole; and he manages all for the benefit of man. How wondrous is this providence! How gracious is this God!

Here is a series of prosopopoeias together. Corn, wine, oil, the earth, the clouds and their contents, the heavens, sun, moon, etc., are all represented as intelligent beings, speaking to and influencing each other. God is at one end of the chain, and Man at the other; and by means of the intermediate links the latter is kept in a state of continued dependence upon the former for life, breath, and all things.

I will sow her - Alluding to the import of the name Jezreel, the seed of God. Then shall it appear that God has shown mercy to them that had not obtained mercy. Then the covenant of God will be renewed; for he will call them his people who were not his people; and they shall call Jehovah their God, who before had him not for the object of their worship. It does not appear that these promises have had their fulfillment among the Jews. They must either be understood of the blessings experienced by the Gentiles on their conversion to God by the preaching Of the Gospel, or are yet to be fulfilled to the Jews on their embracing the Gospel, and being brought back to their own land.

The sentences in the latter part of this verse are very abrupt, but exceedingly expressive; leaving out those words supplied by the translators, and which unnerve the passage, it stands thus: I will say to Not My People, Thou My People; and they shall say, My God.

Ye - Who of no people are made a people, who were once unpitied, but now have obtained mercy. Your brethren - To those of the ten tribes, who are your brethren. Ammi - Let them know that yet they are the people of God, they are still within the covenant of their father Abraham, if they will as their father, walk with God, all shall be well.

My rewards - They gave the praise of all their abundance to idols. Them - Their vine - yards and olive - yards, and the places where they planted their fig - trees, and other fruit - trees.

Visit - Punish. The days - The sins of those days. Of Baalim - Baal was the great idol of the ten tribes; here it is plural Baalim, to denote the multitude of idols which they worshipped, all called by this one name. Decked herself - To put the greater honour on the idol.

I will allure - I will incline her mind to consider what I propose. Into the wilderness - Deep distress.

Her vineyards - Many blessings. From thence - From the time of their repentance. Valley of Achor - Which was a large, fruitful and pleasant valley near Jericho, on the very entrance into the land of Canaan. A door of hope - That valley was a door of hope to Israel of old. And such a door will God give to repenting Israel. As in the days of her youth - When I espoused her.

Thou shalt call - Both by words, affections, and obedience, shall own me as thy husband, and delight to call me so. Baali - That is, my Lord.

For - I will abolish the memory of Baalim. Baalim - This great idol for all others. And they - These false gods. By their name - Their names perishing with them.

For them - The Israel of God. With the beasts - With all the creatures that might either serve or hurt them. It is a full and gracious promise of abundance of peace, safety, and love, through the creation. Safely - This was in some measure made good to the Jews returning out of captivity. But the full accomplishment will be to the church of Christ.

In that day - In the day of gospel - grace. I will hear - God the first and universal cause will influence the heavens, he will command their dew, and showers. When the earth is dry, it does as it were, cry to the heavens for refreshing showers, when the seed sown, the vines and olives planted, are at a stand, they cry to the earth for its kindly influences, that they may spring up, and yield fruit for Jezreel, which may call, and cry, but never will be satisfied if God does not hear them, and command his blessing which he promises to his people on renewing covenant with them. Now their repentance shall be blest with plenty, and God will set the frame of heaven and earth in due order to effect this; there shall be an harmony, between all subordinate causes moved by God the first great cause, whence expected events and fruits shall be produced for their good and comfort.

I will sow - I will bless them with a wonderful increase of people, exprest with allusion to seed sown in the earth. So the Jews multiplied after the Babylonish captivity, but much more are the numbers increased since the preaching of the gospel.

1 SAy ye unto your brethren Ammi , and to your sisters Ruhamah.

Declare, own or publish.

Who of no people are made a people, who were once unpi[illegible: 3 letters]ed and unregarded, but now have obtained mercy; you that are the sons of the living God, whether Iews or Gentiles; you Christians, as the Apostle applyes the words, Romans 9.24, 25. and so in the Antitype no doubt they are to be understood; But in the letter and type, the persons here mentioned are those wh among this people were pious, feared God, and [illegible: 1 word] his Law, some such there were among them.

To those of the ten Tribes, who are, and will be these forty years, your brethren.

Let them know that yet they are the people of God▪ and Repentance may remedy all, they are still within the Covenant of their Father Abraham, if they will as their Father▪ walk with God▪ all shall be well.

In a decorum to, ([illegible: 1 letter]hat b[illegible: 1 letter]fore was made Emblem of Israel ▪) the Prophets daught[illegible: 1 letter]r▪ [illegible: 1 span] some are here directed to reason (as 'tis [illegible: 1 word] 2.) with her▪ i. e. with Israel ▪ whose name is yet [illegible: 1 word] and it may be so [illegible: 2 letters]ll, if Israel will retain it by returning to God.

In the two last Verses of the former Chapter, the Prophet did from God promise marvellous mercy to Iudah and Israel, to that remnant of the seed of Abraham, who returned out of Captivity, and to the converted Gentiles, now in this verse he calls upon them to acknowledge the mercy, and to excite one another to mutual love and esteem.

Marginal references: That is, my peo[illegible: 1 letter]le.; That is, having obtained mercy.

2 Plead with your mother , plead : for she is not my wife , neither am I her husband : let her therefore put away her whoredoms out of her sight , and her adulteries from between her breasts .

Argue the case, state it aright between me and your Mother, then debate it fully; lay open either my displeasure, how great it is, or the effects of it already upon the house of Israel, or my menaces against them for the future, by my Prophet Hosea: And next recollect the carriage of your Mother of Israel; consider her sins, her lewdness, her adulteries, her unthankfulness how notorious, how long, how multiplyed and aggravated.

The Synagogues, the whole body of the people Israel, which were Emblemish'd in Gomer, the Wife of Whoredoms.

Ye that are Sons of Daughters of God amidst this degenerate Idolatrous Nation; you that have any resentments for your Father; debate, or at least deal plainly with her, which is called your Mother, and say how little right she hath to be called my Wife, and how little reason I have to own my self her Husband;

In point of right she is not, for by her adulteries she hath dissolved the Marriage Covenant, and so abolished the Relation, though in point of fact she is not cast off utterly; I have not sued out the divorce, nor turned her out of doors, but yet for all that she is no Wife, nor hath any right to honour, maintenance, or love of a Wife,

I do not account my self bound by any covenant of Marriage to love, maintain, comfort or protect her; Nor will I long do it, if by her continued lewdness she still violate her Faith, and abuse my Patience: Tell Idolatrous Israel, that her God will deal with her, as an abused Husband will deal with an unreclaim'd adulterous Wife.

When you have pleaded, then make an offer to her yet once more, counsel, perswade, intreat and incourage her to do what becomes a Wife that would not be divorced; Try if you can prevail with her to cast aside, and to remove from her all evil practices and inclinations, to cast off Spiritual Whoredoms, which all her Idolatrous practices are accounted to be.

Either remove the Idols, their Temples, Priests and gaudy rites for ever out of her sight, as they did. Isa. 2.20. or else cease from her whorish looks, her unchast and immodest framing her face and gestures.

Idolatries which are spiritual Adulteries.

By an immodest and lascivious manner of framing the breasts, and laying them open; these kind of Women here alluded to, did entice Adulterers, and so were Idolatrous Israelites grown impudent in their Idolatries, and courted others in shameless manner to turn Idolaters also.

Marginal references: Is[illegible: 1 letter]. [illegible: 1 letter].; Eze[illegible: 1 letter] [illegible: 1 letter]

3 Lest I strip her naked , and set her as in the day that she was born , and make her as a wilderness , and set her like a dry land , and slay her with thirst .

This little word suggests great hopes, if this treacherous Wife will cease her lewdness, and become chast, she may be forgiven; it reserves room for repentance and reconciliation, without these it threatens.

As was usually done by incensed Husbands, divorcing impudent Adulteresses, vid. Ezek. 16.38, 39. and 23.26. So God will strip her of all her ornaments which he gave, so he did gradually by Israels enemies the Assyrians, till at last by Salmaneser, she was stript to the skin, and led away captive, God cast her out thus by him.

'Tis not much material to fix the period of this Birth, but 'tis enough God threatens, as sometimes we do, an extream, poor, desolate and comfortless condition, by a kind of Proverbial speech, as naked as ever born.

This phrase may somewhat intimate the time of Israels birth, viz. between their going out of Egypt, and the giving of the Law, or their entring upon their travels in the Wilderness. Their state was poor enough then, now it shall be as bad, or worse, they shall be as the Wilderness, barren and desolate, affording nothing for life or delight, much less for profit; whereas Adulteresses ordinarily hunt after profit and delights. God will punish Adulterous Israel with denying both to her, she shall be like the Wilderness, horrid and starving.

This is much the same with the former, and added to confirm and illustrate it.

All this shall be done to the end she may be destroyed, of old God led his people through the Wilderness, to a City of habitation, now he will make them as the Wilderness, that they may perish in it.

A miserable end surely, thus to be scorcht up with parching heat, so will Gods wrath burn up these wicked Idolatrous Israelites.

Marginal references: [illegible: 1 paragraph]

4 And I will not have mercy upon her children ; for they be the children of whoredoms .

Vid. chap. 1. ver. 6. let. c. d. e.

By this expression particular persons are severally, as by mother the whole Nation was threatned, that none might flatter themselves with hope of better; 'tis observable they are called her children, not Gods.

Born in whoredom, and like the Mother addicted to whoredom, as if God had said they are none of mine by birth, nor any whit like me in disposition, but a spurious and hateful brood, and as such I will use them.

5 For their mother hath played the harlot : she that conceived them hath done shamefully : for she said , I will go after my lovers , that give me my bread and my water, my wool and my flax, mine oyl and my drink.

This demonstrates the truth of the charge, and justifieth the severity of the punishment.

Vid. ver. 2. let. g.

Doted on Idols, worshipt them, and brought forth▪ and educated chil[illegible: 1 letter]dren for them.

This practice in best circumstance it can be put, was dishonourable as well as dishonest; but here is an aggravation of it; 'twas done with shameless impudence, and openly avowed. Ier. 3 3. with a whores forehead.

She took up resolutions, declar'd them, stood to them, none could alter her course.

When they came not to her, she will go to them; impudent Adultress! forsaken, thou courtest and woest.

This spoken as if they loved her better then her hu[illegible: 1 letter]band loved her; this high degree of impudence. These are the Idols she worshipt, and the Idolaters she associated and traded with.

Whereas every mercy she enjoyed was God's gift to her, and a fruit of his covenant, love and faithfulness towards her; yet she denies (like an impudent strumpet) all his kindness, and in a manner chargeth him with such hardness, and ill usage, that she had starved, if her Idols, and Idolatrous friends had not maintained her, and gives out, the bred she eat, and water she drank and the cloaths she wore, all was of their kindness. This is shameful indeed; and the Prophet hath set it forth to the life; and now is there not good reason, why a Husband so abused should without pity cast off such a Mother, such Children, and leave them to live on their chosen lovers, or to perish under the hatred of their despised God.

Marginal references: [illegible: 1 word] [illegible: 1 letter]4.17. [illegible: 1 letter] 12.; [illegible: 1 span] dri[illegible: 1 letter]ks.

6 ¶ Therefore behold , I will hedge up thy way with thornes , and make a wall , that she shall not find her paths .

Because she is so impetuous and shameless in her Idolatrous courses, nothing hath, and she resolves nothing shall hinder her, but she will follow them.

Take notice of it thou lewd woman, and all that stand by.

Thou wilt set no bounds to thy lusts, and thy wandrings to satisfie them; I will deal with thee as men do with unruly and rambling beasts; set a hedge of thorns about thee, i. e. compass thee in with warrs, and other calamities, which shall wound and pierce thee, that though thou love thy sinful courses, and wilt follow them, thou shalt have little pleasure in them.

Ano[illegible: 2 letters]er allusion to the method men take to keep in wil[illegible: 2 letters]st Cattle which would break through hedges, but cannot break through Walls, God will make the calamities of this people as a strong and high Wall, over which they cannot leap, nor throw, which they cannot break: So was the Assyrian Army under Salamane[illegible: 1 letter]er, which coopt them up in a long siege of Samaria, and at last took them, and carried them into a long Captivity which now lasteth.

Wherein thou didst go when thou wentest to Egypt, or Syria for help; but by my Judgments, and thine enemies power and watchfulness, alwayes shall be watcht and guarded, thou shalt not find how to send to them for relief: These were her paths, whereas a chast Wife would to her Husband for relief.

Marginal references: [illegible: 1 word] 3.23. [illegible: 1 letter].8.; [illegible: 1 word]. 7, 9. [illegible: 1 word] wall a [illegible: 1 word]

7 And she shall follow after her lovers , but she shall not overtake them ; and she shall seek them, but shall not find them: then shall she say , I will go and return to my first husband , for then was it better with me then now .

Hedged in with many and great distresses; when under the judgments of God.

With earnest travel and with wearisome toil, she shall attempt every way to get to them, but to no purpose, afflictions and sorrows surround Israel, these Israel can by no means break out of to these lovers▪ and they like false lovers hasten as fast and as far from this adulteress as they can.

Idols and Idolaters, her false friends, and falser Gods.

They which hasten after such strange gods and helps, as this shameless harlot shall meet with sorrow, but never overtake their desired help.

As is the manner of immodest strumpets, it speaks also her obstinate resolution in her way, so Israel forsook a God that would have sought him to do him good, and by no disappointments would be (for a long time) taken off from this frantick Wildness, of seeking to Idols that could do him no good.

The final issue of all is at last, she is wearied in her folly, tired with fruitless labour, and sits down hopeless of ever finding help from Idols and Idolaters.

As the prodigal first think well on it, next resolve with her self.

Restless she will try one way more, happy she, [illegible: 1 word] she had tryed this sooner, this would have been successful, she will return, come back, and seek to her Husband.

i. e. God who had Married Israel to himself, who was her Husband indeed, all others were as Adulterers, are deceivers and seducers, who abuse the credulity of wanton Women first, and next abuse their Husbands Beds.

How much the tune is changed? in ver. 5. all her gallantry, her feasts, her rich apparel, these are gifts of her Lovers; not a word of her Husbands greatest kindnesses: But now she sees and confesseth, the least of her Husbands kindnesses was better then the greatest kindness of these her Paramours, and at worst with her Husband, she was better then at best with Adulterers.

8 For she did not know that I gave her corn , and wine and oyl , and multiplyed her silver and gold , which they prepared for Baal .

This unexemplified ignorance or inconsiderateness, was the cause of all this lost labour, and unthankfulness to God.

In her fulness and prosperity, as were the dayes of Ieroboam, in which much of this lewdness was committed, and in which the Prophet calls them to Repentance▪

Considered not, but carried it toward God, as if indeed she did not know; nor did she own it, or acknowledge it by any suitable obedience, and thankfulness to the God of her mercies.

Without desert or worthiness, it was mercy, and this free, from whence all she had came.

Which is the stay and strength of our life, one necessary comfort put for all the rest.

These chear the heart, and include all provision for delight, and sweetness.

The treasures of Gold and Silver, and all precious things brought in by Trade, and increast among them, were the effect of mine undiscerned, and unacknowledged bounty and goodness.

The generality or body of the Iews, these idolatrous Iews.

First made the Idol with the Gold and Silver, and next Dedicated it to the service of the Idol. Sottish ignorance, that with one part of the Gold and Silver make a God, with the other part provide for Sacrifices to be offered to it. Thus one part is advanced to be a Deity, the other part of the same Masse, consecrated to the service of its fellow lump. What absurdities will not down with such fools and sots?

Marginal references: Heb. new wine.; Or, wherewith they made Baal.

9 Therefore will I return , and take away my corn in the time thereof , and my wine in the season thereof, and will recover my wool and my flax, given to cover her nakedness .

Because I was not acknowledged, nor served as the giver.

Much after the manner of man doth God speak; he had left large Blessings behind him among this people, but their sottish ingratitude provokes him to resolutions of returning and siezing of all.

Take into my hands, or resume all I give, for all given was mine still, God never gives away his right.

It was hers while thankfully received, and rightly used, but want of these forfeit that right, and the Propriety reverts to God.

See verse 8. let. d.

Either when they should gather it in, as being ripe, or when they need it, as being ripe, or when they need it, and should use it: All they enjoy is mine, but since they so use me, as to serve Baal by it, I will either take all away from them, or make all useless to them.

When I take away my wool and my flax, she shall appear shamefully naked, not having one rag of her own.

Marginal references: Or, take away.

10 And now will I discover her lewdness , in the sight of her lovers , and none shall deliver her out of mine hand .

When I make a siezure, and strip her of all that is mine▪ I will expose her, or else I shortly will do so, ere long.

Folly and wickedness of her Idolatrous Worship, (and perhaps the corporal lewdnesses which Idolaters seldom were free from, may be here intended)

among whom most will loath her, and hoot at her, some secretly despise her, if any shall attempt to help at this dead lift, it shall be to no purpose.

They who would deliver her are few and weak, unable to rescue her from the infamy I adjudge her to. In short, as she hath like a strumpet shamelesly sin'd, so like a strumpet she shall be shamefully, with greatest infamy punished; and I saith the Lord, will see it done.

Marginal references: Ezek. 16.37, and 23.29.; Heb. folly, Or, villany.

11 I will also cause all her mirth to cease , her feast days , her new-moons , and her sabbaths , and all her solemn feasts .

The jollity of Israel was certainly dampt, when Tiglath Pilneser took Sion, and other Cities, and captivated Naphthali, 2 Kin. 15.29. which was some, yet but few years after this Prophesie: But sure all their joy ceased about ten or twelve years after, when Samaria was taken, and Hoshea, and all Israel made Captives, so the threat was executed in this sense; But the Prophet speaks (as by what follows appeareth) of their sacred or Religious joyes, which God will abolish. He did not set them up, but he will pull them down.

Though Apostate Israel was fallen to Idolatry, and renounced the true Worship of God, yet by this Text it appears they retain'd many of the rites and ceremonies that were used by the Iews, or else set up others like them, as their solemn Feast at setting up the Calves at Dan and Bethel, in Ieroboams time.

These were dayes of greater Sacrifices. Numb. 28.11. and greater feasting, 1 Sam▪ 20.5.

Their weekly Sabbaths.

The three Annual Feasts of Tabernacles, weeks, and Passeover, or others with them, all which should cease when these people were carried captive, as they were by Salmaneser.

12 And I will destroy her vines and her fig-trees , whereof she hath said, These are my rewards , that my lovers have given me : and I will make them a forest , and the beasts of the field shall eat them .

God will do it either by blasting, or by the Assyrians, who as other invaders, shall spoil all.

Make very desolate, or lay waste.

These two were mentioned, but all other Fruit-Trees are meant.

This was in peculiar manner the sin for which Israel was punisht thus, they gave the praise of the fruitfulness of these Trees, and the abundance of them, to Idols, rob'd God of the praise due for them, therefore God will take them away.

Their false Gods are here made the givers of all outward blessings to Israel; vide ver. 5.

Their Vineyards and Olive-yards, and places where they planted and fenced in their Fig-trees, and other fruitful Trees.

Wild and uncultivated, the Hedges, and Fences shall be thrown up, and all run into the wildness of a Forrest, as it came to pass in the Assyrian Invasion▪

Salvage men, such as the Assyrians were▪ or rather in the letter the Beasts of the Field should break down their branches, and devour them, and pull off the Fruit as Foxes pull the Grapes, or wild Boars of the Wood root up, and eat the tender and sappy branches and springles.

The Trees and their Fruits.

Marginal references: Heb. make desolate.; Psal. 80.12, 13. Isa. 5.5.

13 And I will visit upon her the dayes of Baalim , wherein she burnt incense to them , and she decked her self with her ear-rings and her jewels ; and she went after her lovers , and forgat me, saith the LORD.

Punish▪ for the Prophe[illegible: 1 letter] [illegible: 1 letter]hreatens them with this visitation, by which it evidently appears to be a visiting in wrath.

The Kingdom of [illegible: 1 word].

The sins of those dayes past.

Baal was the great [illegible: 1 word] of the Ten Tribes, the chief of their Idols, their Lord▪ (as the word signifieth,) and patron; here it is plural Baalim either to denote the multitude of Idols which they worshipt, all call'd by this one Name, or perhaps because of the multitude of his Statues or Images, and of his Altars and Temples erected to Baal in all places of the Land.

Sacrificed, and Worshipt, for this one kind of Religious Observance is put for all the rest,

To put the greater honour upon the Idol, they put on their richest and best attire, or it may be they blindly thought this rich habit would make them the more acceptable to their sensless Idol.

Deck't thus, Strumpet like, she went on by her spiritual Adultery to provoke me,

And slighted me, if she did at all think of me, Adulteress like.

14 Therefore behold , I will allure her, and bring her into the wilderness , and speak comfortably unto her.

This particle seems to connect these following passages with those that went before as causal. or giving a reason why God will do thus, and so are difficulter than if read as [[non-Latin text not transcribed],] might be either as a particle that speaks order or time of things, and is as much as, afterwards, so 'twill be easie, I will visit, &c. afterwards I will allure, first punish, next comfort, or else it may be adversative as much as, yet, or but, so 'tis plain, thus she like an Adulteress hath sin'd, and I have punisht. But, or yet, or notwithstanding I will allure, and or else it is a particle that doth more strongly affirm, so rendred, the place would be less obscure, thus, I will destroy her vines, &c. Surely I will allure, &c. thus [non-Latin text not transcribed] is used Ieremiah 5.2. and Zecheriah 11.7.

With attention and wonder at the methods of Divine Grace.

With kind words, and kinder usage I will incline her mind to hear and consider what I propose, I will perswade by sweetest dealings like a kind Husband that makes use of the distresses of his disloyal Wife to commend his love to her, to win her to himself, and to wayes that are the honour and happyness of a Wife.

After that I have brought her into the wilderness; (So the French) and some other versions, and so it is plainer than as we read it.

Deep distress or Captivity, with all the sorrows that attend Captivity; then 'tis likely she will hearken; or, by Wilderness may be understood a retired place, and solitary where shall be no diversions of her mind, no such temptations as formerly, where with best leisure she may consider and bethink her self, so understood our version is easily intelligible.

Things that are full of comfort, and in such manner too as is comfortable to the hearer: Here are glad Tydings, gracious promises, and wonderful mercy to the true Israel after afflictions have brought them to God, after they are Converted from sin, by these means.

Marginal references: Or▪ friendly.; [illegible: 1 span]

15 And I will give her her vineyards from thence , and the valley of Achor for a door of hope , and she shall sing there as in the dayes of her youth , and as in the day when she came up out of the land of Egypt .

Reconciled to her

will both settle her, and abundantly enrich her with blessings, as the phrase implyeth.

Either from the place of their Exile and sufferings, or from the time of their hearkning to the Lord speaking to them in their distresses and sorrows; or if it refer to ver. 12. 'tis a promise to comfort them under that threat which swept away the blessings of Vines and Fig-trees, in their own Land, and here is a promise of Vineyards to them from the time of their Repentance, and from the place where they are Captives.

Which was a large, fruitful and pleasant valley near Iericho, and on the very entrance into the Land of Canaan, where after forty years Travels and Sorrows Israel first set foot on a Country, such as they expected.

As that Valley was a door of hope to Israel then, by that, Israel saw that he should enjoy the promised Land; so would God deal with repenting Israel in the times here pointed at.

Praises to their God for his Mercies, and sing forth their own joyes too, and answer each other, sing in responds, as the word signifieth.

As that Age is most jocund, and expresseth it by singing, so shall it be as renew'd youth to Israel, full of blessings from God, and full of praises to God.

This passage explains the former, their youth is a time somewhat like the time of their coming out of Egypt, their mercies now like the mercies of that time, and their joyes and songs shall be like too: However these things were fulfilled to the Type of whose Repentance and return to God is not very eminent: They are all fully made good to Antitype Israel the Church of Christ in spiritual Blessings, chiefly here intended.

Marginal references: Josh. 7.26. Isa. 65.10.; Jer. 2.7. Ezek. 16.22.60.

16 And it shall be at that day saith the LORD that thou shalt call me Ishi , and shalt call me no more Baali :

When through deep distresses I have prepared her to return, and she who was an Adulteress repents, and renews her Covenant of Love and Obedience, and in the day of my Blessings on her.

This confirmeth, and ensureth the thing.

My repenting Israel,

Both by Words, Affections, and Obedience shall own me as thy loving, tender Husband, and delight to call me so.

Though the word hath no ill in it self, yet 'tis so near to the name of the abominable Idols that I will no more be called Baali.

Marginal references: [illegible: 1 span]; [illegible: 1 span]

17 For I will take away the names of Baalim out of her mouth , and they shall no more be remembred by their name u.

It is my purpose to abolish the memory of Baalim.

This great Idol for all others, God will cut off all the remains of Idolatry from his Church.

So God required of old, E[illegible: 1 letter]od. 23.13.

These false Gods, and provoking Idols shall be quite forgotten.

Their Names perishing with them, when God shall so cut off all Idolatry from his Church in Gospel dayes, 'twill be the final and fullest accomplishment of this prediction.

Marginal references: [illegible: 1 span]

18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground : and I will break the bow and the sword, and the battel out of the earth , and will make them to lie down safely .

See ver. 16. let. l.

Command, or Enjoin, and these Creatures shall as duly observe the Command as just ones keep a Covenant.

True Converts, the Israel of God.

VVith all the Creatures that might either serve or hurt them, it is a full and gracious promise of abundance of Peace, Safety, and Love among all, through the Creation, for the comfort of God's people.

But if Brute Beasts do not hurt, yet unless more brutish Creatures, bloody men be tamed, there will be little safety to the Church, therefore God will put an end to Wars, and make Men peaceable in their disposition, far more peaceable than heretofore they have been.

By a special care of, love for, and presence with them, God will provide for their safety. Now I doubt not but all this in some measure was made good to the Iews returning out of Captivity, among whom were also some thousands of the house of Israel, who had their share in this promised peace, safety, and prosperity. But the full accomplishment is to be to the Church of Christ, and in spiritual Blessings shadowed out by these temporal Blessings.

Marginal references: [illegible: 1 span]; [illegible: 1 span]

19 And I will betroth thee unto me for ever , yea I will betroth thee unto me in righteousness , and in judgment , and in loving kindness , and in mercies .

Thy God, who was offended, but now am reconciled.

Though I was divorcing thee, will now betroth, on new Terms enter Marriage Covenant with thee.

O Israel, who art my people, and leavest thine Idolatries and Rebellions.

God of Mercy and Truth, who hath forgiven and changed thee, and made thee sutable to my self, and who will be as kind and gracious as thou canst desire, or need.

The former Covenant was broken, and the Marriage nul'd, but now it shall be an Everlasting Contract and Marriage between my Israel and their God.

This promise is repeated to confirm it, and to remove scruples and jealousies.

On equal terms on both sides.

With mature advice, or well informed and setled judgment and Resolution; This Covenant shall be, as a well taken Oath, finished with integrity of heart and judgment.

Without desert in her that is betrothed, of meer love, and freest kindness.

This though the same with the former, is added to ensure all to this new espoused Wife; or loving kindness is the never exhausted Fountain; Mercies are the never failing-streams, the abundant fruits of that love toward the poor and undeserving objects of it.

20 I will even betroth thee unto me in faithfulness , and thou shalt know the LORD .

This verse is a third promise in the same words to comfort and encourage the true Israel, only faithfulness is here added a qualification of this new Marriage, which shall continue firm on a mutual faithful promise, love, and contract.

His just anger which hath punished, his rich Grace which hath now pardoned, and now taken into Covenant again, his faithfulness, and tender compassions, his All sufficiency, and Sovereignty that we may obey him, and rest satisfied in his love as 'tis our reward, and happyness.

Marginal references: [illegible: 1 word] 31.33▪

21 And it shall come to pass in that day , I will hear , saith the LORD , I will hear the heavens , and they shall hear the earth.

In that day, when this new alliance is made, or in the day of Gospel Grace.

This general promise God gives us to encourage us to cry to him, he will so hear, as to answer.

This is the Seal to the truth and certainty of the things promised.

There is a subordination of causes, all second causes do in their ranks (like wheels in a curious Engine) move as moved by the first great spring, and so contribute to the good of such as any way depend on them. Thus here, God the first and universal cause will influence the Heavens, he will command their Dew, and Showers; they would be as Iron over us, if God did not command them to distil their Drops on the Earth when this is drie, parch't, and barren, it does as 'twere cry to the Heavens for refreshing showers, for fruitful rains; when the Seed sown, the Vines and Olives planted, are at a stand, take no rooting, they do as 'twere cry to the Earth for its kindly influences, and fatness that they may spring up, and yield Fruit for Iezreel, which may call, and cry, and wait, but never be satisfied if God do not hear them, and command his blessing of fructifying influences which God here doth promise to his people on renewing Covenant with them▪ God's seed, his gathered ones, his espoused Church shall be served to her comfort by all the Creatures. When Disobedience, Backslidings, Idolatries, and such like sins did provoke God to punish them with Famine and Scarcity. Now their Repentance and Obedience shall be blest with plenty, and God will set the frame of Heaven and Earth in due order to effect this, there shall be an harmony and correspondence between all subordinate causes moved by God the first great Cause, whence expected Events and Fruits shall certainly be produced for their good and comfort.

Marginal references: [illegible: 1 word] 8.12.

23 And I will sow her unto me in the earth , and I will have mercy upon her that had not obtained mercy , and I will say to them which were not my people, Thou art my people ; and they shall say, Thou art my God .

Their sins, the Enemies Sword, and God's just displeasure had wasted and lessened their numbers, but now the Lord will bless them with wonderful increase of people, exprest with allusion to a seed sown in the Earth, which multiplyeth exceedingly; so the Iews multiplyed after the Babylonish Captivity, but much more are the numbers increas'd since the preaching of the Gospel, and the gathering in the dispersed Elect of God.

Either the Land of Canaan, if you refer this to the Iews after the Captivity, or the whole Earth, all places, and Nations, if you do as you should, refer it to Gospel dayes, and so we have seen this promise fulfilled.

See cap. 1. ver. 6. let. b. c. and ver. 10. tot.

So great is the change Grace hath made, that a rejected people are once more taken to be a peculiar people: A remnant among them is saved.

Not in word only, but with hearty consent, joy, affection, and thankfulness they shall be my people, as well as call themselves so. This people of whom the Prophet here speaketh, shall openly confess the Lord is their God, Soveraign to Command, and Rule; and Saviour to deliver and save them. Their God to give them Law and Life; to direct their Obedience, and to be their exceeding great reward for it, their God to sanctifie, justifie, and glorifie.

Marginal references: [illegible: 1 word] 31.27. [illegible: 1 word] 10.9. [illegible: 1 word] 9.26. [illegible: 1 letter] 2.10.

Hos 2:1

To confirm the certainty of this most joyful turn of events, the promise closes with the summons in Hosea 2;Hos 1:1-11 : “Say ye to your brethren: My people; and to your sisters, Favoured.” The prophet “sees the favoured nation of the Lord (in spirit) before him, and calls upon its members to accost one another joyfully with the new name which had been given to them by God” (Hengstenberg). The promise attaches itself in form to the names of the children of the prophet. As their names of ill omen proclaimed the judgment of rejection, so is the salvation which awaits the nation in the future announced to it here by a simple alteration of the names into their opposite through the omission of the לא.

So far as the fulfilment of this prophecy is concerned, the fact that the patriarchal promise of the innumerable multiplication of Israel is to be realized through the pardon and restoration of Israel, as the nation of the living God, shows clearly enough that we are not to look for this in the return of the ten tribes from captivity to Palestine, their native land. Even apart from the fact, that the historical books of the Bible (Ezra, Nehemiah, and Esther) simply mention the return of a portion of the tribes of Judah and Benjamin, along with the priests and Levites, under Zerubbabel and Ezra, and that the numbers of the ten tribes, who may have attached themselves to the Judaeans on their return, or who returned to Galilee afterwards as years rolled by, formed but a very small fraction of the number that had been carried away (compare the remarks on 2Ki 17:24); the attachment of these few to Judah could not properly be called a union of the sons of Israel and of the sons of Judah, and still less was it a fulfilment of the word, “They appoint themselves one head.” As the union of Israel with Judah is to be effected through their gathering together under one head, under Jehovah their God and under David their king, this fulfilment falls within the Messianic times, and hitherto has only been realized in very small beginnings, which furnish a pledge of their complete fulfilment in the last times, when the hardening of Israel will cease, and all Israel be converted to Christ (Rom 11:25-26). It is by no means difficult to bring the application, which is made of our prophecy in 1Pe 2:10 and Rom 9:25-26, into harmony with this. When Peter quotes the words of this prophecy in his first epistle, which nearly all modern commentators justly suppose to have been written to Gentile Christians, and when Paul quotes the very same words (Hos 2:1, with Hos 1:10) as proofs of the calling of the Gentiles to be the children of God in Christ; this is not merely an application to the Gentiles of what is affirmed of Israel, or simply the clothing of their thoughts in Old Testament words, as Huther and Wiesinger suppose, but an argument based upon the fundamental thought of this prophecy. Through its apostasy from God, Israel had become like the Gentiles, and had fallen from the covenant of grace with the Lord. Consequently, the re-adoption of the Israelites as children of God was a practical proof that God had also adopted the Gentile world as His children. “Because God had promised to adopt the children of Israel again, He must adopt the Gentiles also. Otherwise this resolution would rest upon mere caprice, which cannot be thought of in God” (Hengstenberg). Moreover, although membership in the nation of the Old Testament covenant rested primarily upon lineal descent, it was by no means exclusively confined to this; but, from the very first, Gentiles also were received into the citizenship of Israel and the congregation of Jehovah through the rite of circumcision, and could even participate in the covenant mercies, namely, in the passover as a covenant meal (Exo 12:14). There was in this an indirect practical prophecy of the eventual reception of the whole of the Gentile world into the kingdom of God, when it should attain through Christ to faith in the living God. Even through their adoption into the congregation of Jehovah by means of circumcision, believing Gentiles were exalted into children of Abraham, and received a share in the promises made to the fathers. And accordingly the innumerable multiplication of the children of Israel, predicted in Rom 9:10, is not to be restricted to the actual multiplication of the descendants of the Israelites now banished into exile; but the fulfilment of the promise must also include the incorporation of believing Gentiles into the congregation of the Lord (Isa 44:5). This incorporation commenced with the preaching of the gospel among the Gentiles by the apostles; it has continued through all the centuries in which the church has been spreading in the world; and it will receive its final accomplishment when the fulness of the Gentiles shall enter into the kingdom of God. And as the number of the children of Israel is thus continually increased, this multiplication will be complete when the descendants of the children of Israel, who are still hardened in their hearts, shall turn to Jesus Christ as their Messiah and Redeemer (Rom 11:25-26).

Hos 2:2-3

What the prophet announced in Hosea 1:2-2:1, partly by a symbolical act, and partly also in a direct address, is carried out still further in the section before us. The close connection between the contents of the two sections is formally indicated by the simple fact, that just as the first section closed with a summons to appropriate the predicted salvation, so the section before us commences with a call to conversion. As Rückert aptly says, “The significant pair give place to the thing signified; Israel itself appears as the adulterous woman.” The Lord Himself will set bounds to her adulterous conduct, i.e., to the idolatry of the Israelites. By withdrawing the blessings which they have hitherto enjoyed, and which they fancy that they have received from their idols, He will lead the idolatrous nation to reflection and conversion, and pour the fulness of the blessings of His grace in the most copious measure upon those who have been humbled and improved by the punishment. The threatening and the announcement of punishment extend from Hos 2:2 to Hos 2:13; the proclamation of salvation commences with Hos 2:14, and reaches to the close of Hos 2:23. The threatening of punishment is divided into two strophes, viz., Hos 2:2-7 and Hos 2:8-13. In the first, the condemnation of their sinful conduct is the most prominent; in the second, the punishment is more fully developed.“Reason with your mother, reason! for she is not my wife, and I am not her husband: that she put away her whoredom from her countenance, and her adultery from between her breasts.” Jehovah is the speaker, and the command to get rid of the whoredom is addressed to the Israelites, who are represented as the children of the adulterous wife. The distinction between mother and children forms part of the figurative drapery of the thought; for, in fact, the mother had no existence apart from the children. The nation or kingdom, regarded as an ideal unity, is called the mother; whereas the several members of the nation are the children of this mother. The summons addressed to the children to contend or reason with this mother, that she may give up her adultery, presupposes that, although the nation regarded as a whole was sunken in idolatry, the individual members of it were not all equally slaves to it, so as to have lost their susceptibility for the divine warning, or the possibility of conversion. Not only had the Lord reserved to Himself seven thousand in Elijah’s time who had not bowed their knees to Baal, but at all times there were many individuals in the midst of the corrupt mass, who hearkened to the voice of the Lord and abhorred idolatry. The children had reason to plead, because the mother was no longer the wife of Jehovah, and Jehovah was no longer her husband, i.e., because she had dissolved her marriage with the Lord; and the inward, moral dissolution of the covenant of grace would be inevitably followed by the outward, actual dissolution, viz., by the rejection of the nation. It was therefore the duty of the better-minded of the nation to ward off the coming destruction, and do all they could to bring the adulterous wife to desist from her sins. The object of the pleading is introduced with ותסר. The idolatry is described as whoredom and adultery. Whoredom becomes adultery when it is a wife who commits whoredom. Israel had entered into the covenant with Jehovah its God; and therefore its idolatry became a breach of the fidelity which it owed to its God, an act of apostasy from God, which was more culpable than the idolatry of the heathen. The whoredom is attributed to the face, the adultery to the breasts, because it is in these parts of the body that the want of chastity on the part of a woman is openly manifested, and in order to depict more plainly the boldness and shamelessness with which Israel practised idolatry.

The summons to repent is enforced by a reference to the punishment. Hos 2:3. “Lest I strip her naked, and put her as in the day of her birth, and set her like the desert, and make her like a barren land, and let her die with thirst.” In the first hemistich the threat of punishment corresponds to the figurative representation of the adulteress; in the second it proceeds from the figure to the fact. In the marriage referred to, the husband had redeemed the wife out of the deepest misery, to unite himself with her. Compare Eze 16:4., where the nation is represented as a naked child covered with filth, which the Lord took to Himself, covering its nakedness with beautiful clothes and costly ornaments, and entering into covenant with it. These gifts, with which the Lord also presented and adorned His wife during the marriage, He would now take away from the apostate wife, and put her once more into a state of nakedness. The day of the wife’s birth is the time of Israel’s oppression and bondage in Egypt, when it was given up in helplessness to its oppressors. The deliverance out of this bondage was the time of the divine courtship; and the conclusion of the covenant with the nation that had been brought out of Egypt, the time of the marriage. The words, “I set (make) her like the desert,” are to be understood as referring not to the land of Israel, which was to be laid waste, but to the nation itself, which was to become like the desert, i.e., to be brought into a state in which it would be destitute of the food that is indispensable to the maintenance of life. The dry land is a land without water, in which men perish from thirst. There is hardly any need to say that these words to not refer to the sojourn of Israel in the Arabian desert; for there the Lord fed His people with manna from heaven, and gave them water to drink out of the rock.

Hos 2:4 “And I will not have compassion upon her children, for they are children of whoredom.” This verse is also dependent, so far as the meaning is concerned, upon the pen (lest) in Hos 2:3; but in form it constitutes an independent sentence. Benē zenūnı̄m (sons of whoredoms) refers back to yaldē zenūnı̄m in Hos 1:2. The children are the members of the nation, and are called “sons of whoredom,” not merely on account of their origin as begotten in whoredom, but also because they inherit the nature and conduct of their mother. The fact that the children are specially mentioned after and along with the mother, when in reality mother and children are one, serves to give greater keenness to the threat, and guards against that carnal security, in which individuals imagine that, inasmuch as they are free from the sin and guilt of the nation as a whole, they will also be exempted from the threatened punishment.

Hos 2:5 “For their mother hath committed whoredom; she that bare them hath practised shame: for she said, I will go after my lovers, who give (me) my bread and my water, my wool and my flax, my oil and my drink.” By kı̄ (for) and the suffixes attached to 'immâm (their mother) and hōrâthâm (that bare them), the first clauses are indeed introduced as though simply explanatory and confirmatory of the last clause of Hos 2:4; but if we look at the train of thought generally, it is obvious that Hos 2:5 is not merely intended to explain the expression sons of whoredom, but to explain and vindicate the main thought, viz., that the children of whoredom, i.e., the idolatrous Israelites, will find no mercy. Now, as the mother and children are identical, if we trace back the figurative drapery to its actual basis, the punishment with which the children are threatened applies to the mother also; and the description of the mother’s whoredom serves also to explain the reason for the punishment with which the mother is threatened in Hos 2:3. And this also accounts for the fact that, in the threat which follows in Hos 2:6, “I hedge up thy way,” the other herself is again directly addressed. The hiphil hōbhı̄sh, which is traceable to yâbhēsh, so far as the form is concerned, but derives its meaning from בּושׁ, is not used here in its ordinary sense of being put to shame, but in the transitive sense of practising shame, analogous to the transitive meaning “to shame,” which we find in 2Sa 19:5. To explain this thought, the coquetting with idols is more minutely described in the second hemistich. The delusive idea expressed by the wife (אמרה, in the perfect, indicates speaking or thinking which stretches from the past into the present), viz., that the idols give her food (bread and water), clothing (wool and flax), and the delicacies of life (oil and drink, i.e., wine and must and strong drink), that is to say, “everything that conduces to luxury and superfluity,” which we also find expressed in Jer 44:17-18, arose from the sight of the heathen nations round about, who were rich and mighty, and attributed this to their gods. It is impossible, however, that such a thought can ever occur, except in cases where the heart is already estranged from the living God. For so long as a man continues in undisturbed vital fellowship with God, “he sees with the eye of faith the hand in the clouds, from which he receives all, by which he is guided, and on which everything, even that which has apparently the most independence and strength, entirely depends” (Hengstenberg).

Hos 2:6-8 “Therefore (because the woman says this), behold, thus will I hedge up thy way with thorns, and wall up a wall, and she shall not find her paths.” The hedging up of the way, strengthened by the similar figure of the building of a wall to cut off the way, denotes her transportation into a situation in which she could no longer continue her adultery with the idols. The reference is to distress and tribulation (compare Hos 5:15 with Deu 4:30; Job 3:23; Job 19:8; Lam 3:7), especially the distress and anguish of exile, in which, although Israel was in the midst of idolatrous nations, and therefore had even more outward opportunity to practise idolatry, it learned the worthlessness of all trust in idols, and their utter inability to help, and was thus impelled to reflect and turn to the Lord, who smites and heals (Hos 6:1).

This thought is carried out still further in Hos 2:7 : “And she will pursue her lovers, and not overtake them; and seek them, and not find them: and will say, I will go and return to my first husband, for it was better with me then than now.” Distress at first increases their zeal in idolatry, but it soon brings them to see that the idols afford no help. The failure to reach or find the lovers, who are sought with zeal (riddēph, piel in an intensive sense, to pursue eagerly), denotes the failure to secure what is sought from them, viz., the anticipated deliverance from the calamity, which the living God has sent as a punishment. This sad experience awakens the desire to return to the faithful covenant God, and the acknowledgment that prosperity and all good things are to be found in vital fellowship with Him.

The thought that God will fill the idolatrous nation with disgust at its coquetry with strange gods, by taking away all its possessions, and thus putting to shame its delusive fancy that the possessions which it enjoyed really came from the idols, is still further expanded in the second strophe, commencing with the eighth verse. Hos 2:8. “And she knows not that I have given her the corn, and the must, and the oil, and have multiplied silver to her, and gold, which they have used for Baal.” Corn, must, and oil are specified with the definite article as being the fruits of the land, which Israel received from year to year. These possessions were the foundation of the nation’s wealth, through which gold and silver were multiplied. Ignorance of the fact that Jehovah was the giver of these blessings, was a sin. That Jehovah had given the land to His people, was impressed upon the minds of the people for all time, together with the recollection of the mighty acts of the Lord, by the manner in which Israel had been put in possession of Canaan; and not only had Moses again and again reminded the Israelites most solemnly that it was He who gave rain to the land, and multiplied and blessed its fruitfulness and its fruits (compare, for example, Deu 7:13; Deu 11:14-15), but this was also perpetually called to their remembrance by the law concerning the offering of the first-fruits at the feasts. The words ‛âsū labba‛al are to be taken as a relative clause without 'asher, though not in the sense of “which they have made into Baal,” i.e., out of which they have made Baal-images (Chald., Rabb., Hitzig, Ewald, and others); for even though עשׂה ל occurs in this sense in Isa 44:17, the article, which is wanting in Isaiah, and also in Gen 12:2 and Exo 32:10, precludes such an explanation here, apart from the fact that habba‛al cannot stand by itself for a statue of Baal. Here עשׂה ל has rather the general meaning “apply to anything,” just as in 2Ch 24:7, where it occurs in a perfectly similar train of thought. This use of the word may be obtained from the meaning “to prepare for anything,” whereas the meaning “to offer,” which Gesenius adopts (“which they have offered to Baal”), is untenable, since עשׂה simply denotes the preparation of the sacrifice for the altar, which is out of the question in the case of silver and gold. They had applied their gold and silver to Baal, however, not merely by using them for the preparation of idols, but by employing them in the maintenance and extension of the worship of Baal, or even by regarding them as gifts of Baal, and thus confirming themselves in the zealous worship of that god. By habba'al we are not simply to understand the Canaanitish or Phoenician Baal in the stricter sense of the word, whose worship Jehu had exterminated from Israel, though not entirely, as is evident from the allusion to an Asherah in Samaria in the reign of Jehoahaz (2Ki 13:6); but Baal is a general expression for all idols, including the golden calves, which are called other gods in 1Ki 14:9, and compared to actual idols.

Hos 2:9 “Therefore will I take back my corn at its time, and my must at its season, and tear away my wool and my flax for the covering of her nakedness.” Because Israel had not regarded the blessings it received as gifts of its God, and used them for His glory, the Lord would take them away from it. אשׁוּב ולקחתּי are to be connected, so that אשׁוּב has the force of an adverb, not however in the sense of simple repetition, as it usually does, but with the idea of return, as in Jer 12:15, viz., to take again = to take back. “My corn,” etc., is the corn, the must, which I have given. “At its time,” i.e., at the time when men expect corn, new wine, etc., viz., at the time of harvest, when men feel quite sure of receiving or possessing it. If God suddenly takes away the gifts then, not only is the loss more painfully felt, but regarded as a punishment far more than when they have been prepared beforehand for a bad harvest by the failure of the crop. Through the manner in which God takes the fruits of the land away from the people, He designs to show them that He, and not Baal, is the giver and the taker also. The words “to cover her nakedness” are not dependent upon הצּלתּי, but belong to צמרי וּפשׁתּי, and are simply a more concise mode of saying, “Such serve, or are meant, to cover her nakedness.” They serve to sharpen the threat, by intimating that if God withdraw His gifts, the nation will be left in utter penury and ignominious nakedness (‛ervâh, pudendum).

Hos 2:10-11 “And now will I uncover her shame before her lovers, and no one shall tear her out of my hand.” The ἅπ. λεγ. נבלוּה, lit., a withered state, from נבל, to be withered or faded, probably denotes, as Hengstenberg says, corpus multa stupra passum, and is rendered freely in the lxx by ἀκαθαρσία. “Before the eyes of the lovers,” i.e., not so that they shall be obliged to look at it, without being able to avoid it, but so that the woman shall become even to them an object of abhorrence, from which they will turn away (comp. Nah 3:5; Jer 13:26). In this concrete form the general truth is expressed, that “whoever forsakes God for the world, will be put to shame by God before the world itself; and that all the more, the nearer it stood to Him before” (Hengstenberg). By the addition of the words “no one,” etc., all hope is cut off that the threatened punishment can be averted (cf. Hos 5:14).

This punishment is more minutely defined in Hos 2:11-13, in which the figurative drapery is thrown into the background by the actual fact. Hos 2:11. “And I make all her joy keep holiday (i.e., cease), her feast, and her new moon, and her sabbath, and all her festive time.” The feast days and festive times were days of joy, in which Israel was to rejoice before the Lord its God. To bring into prominence this character of the feasts, כּל־משׂושׂהּ, “all her joy,” is placed first, and the different festivals are mentioned afterwards. Châg stands for the three principal festivals of the year, the Passover, Pentecost, and the feast of Tabernacles, which had the character of châg, i.e., of feasts of joy par excellence, as being days of commemoration of the great acts of mercy which the Lord performed on behalf of His people. Then came the day of the new moon every month, and the Sabbath every week. Finally, these feasts are all summed up in כּל־מועדהּ; for מועד, מועדים is the general expression for all festive seasons and festive days (Lev 23:2, Lev 23:4). As a parallel, so far as the facts are concerned, comp. Amo 8:10; Jer 7:34, and Lam 1:4; Lam 5:15.

Hos 2:12

The Lord will put an end to the festive rejoicing, by taking away the fruits of the land, which rejoice man’s heart. Hos 2:12. “And I lay waste her vine and her fig-tree, of which she said, They are lovers’ wages to me, which my lovers gave me; and I make them a forest, and the beasts of the field devour them.” Vine and fig-tree, the choicest productions of the land of Canaan, are mentioned as the representatives of the rich means of sustenance with which the Lord had blessed His people (cf. 1Ki 5:5; Joe 2:22, etc.). The devastation of both of these denotes the withdrawal of the possessions and enjoyments of life (cf. Jer 5:17; Joe 1:7, Joe 1:12), because Israel regarded them as a present from its idols. עתנה, softened down from אתנן (Hos 9:1), like שׁריה, in Job 41:18, from שׁרין (1Ki 22:34; cf. Ewald, §163, h), signifies the wages of prostitution (Deu 23:19). The derivation is disputed and uncertain, since the verb תּנה cannot be shown to have been used either in Hebrew or the other Semitic dialects in the sense of dedit, dona porrexit (Ges.), and the word cannot be traced to תּנן, to extend; whilst, on the other hand, the תּנה, התנה (Hos 8:9-10) is most probably a denominative of אתנה. Consequently, Hengstenberg supposes it to be a bad word formed out of the question put by the prostitute, מה תתּן לי, and the answer given by the man, אתן לך (Gen 38:16, Gen 38:18), and used in the language of the brothel in connection with an evil deed. The vineyards and fig-orchards, so carefully hedged about and cultivated, are to be turned into a forest, i.e., to be deprived of their hedges and cultivation, so that the wild beasts may be able to devour them. The suffixes attached to שׂמתּים and אכלתם refer to גּפן וּתאנה (the vine and fig-tree), and not merely to the fruit. Comp. Isa 7:23. and Mic 3:12, where a similar figure is used to denote the complete devastation of the land.

Hos 2:13

In this way will the Lord take away from the people their festivals of joy. Hos 2:13. “And I visit upon her the days of the Baals, to which she burned incense, and adorned herself with her ring and her jewels, and went after her lovers; and she hath forgotten me, is the word of Jehovah.” The days of the Baals are the sacred days and festive seasons mentioned in Hos 2:13, which Israel ought to have sanctified and kept to the Lord its God, but which it celebrated in honour of the Baals, through its fall into idolatry. There is no ground for thinking of special feast-days dedicated to Baal, in addition to the feasts of Jehovah prescribed by the law. Just as Israel had changed Jehovah into Baal, so had it also turned the feast-days of Jehovah into festive days of the Baals, and on those days had burned incense, i.e., offered sacrifice to the Baals (cf. Hos 4:13; 2Ki 17:11). In Hos 2:8 we find only הבעל mentioned, but here בּעלים in the plural, because Baal was worshipped under different modifications, from which Beâlı̄m came to be used in the general sense of the various idols of the Canaanites (cf. Jdg 2:11; 1Ki 18:18, etc.). In the second hemistich this spiritual coquetry with the idols is depicted under the figure of the outward coquetry of a woman, who resorts to all kinds of outward ornaments in order to excite the admiration of her lovers (as in Jer 4:30 and Ezek. 22:40ff.). There is no ground for thinking of the wearing of nose-rings and ornaments in honour of the idols. The antithesis to this adorning of themselves is “forgetting Jehovah,” in which the sin is brought out in its true shape. On נאם יהוה, see Delitzsch on Isa 1:24.

Hos 2:14-15

In Hos 2:14 the promise is introduced quite as abruptly as in Hos 2:1, that the Lord will lead back the rebellious nation step by step to conversion and reunion with Himself, the righteous God. In two strophes we have first the promise of their conversion (Hos 2:14-17), and secondly, the assurance of the renewal of the covenant mercies (Hos 2:18-23). Hos 2:14, Hos 2:15. “Therefore, behold, I allure her, and lead her into the desert, and speak to her heart. And I give her her vineyards from thence, and the valley of Achor (of tribulation) for the door of hope; and she answers thither, as in the days of her youth, and as in the day when she came up out of the land of Egypt.” לכן, therefore (not utique, profecto, but, nevertheless, which lâkhēn in Hos 2:6 and Hos 2:9, and is connected primarily with the last clause of Hos 2:13. “Because the wife has forgotten God, He calls Himself to her remembrance again, first of all by punishment (Hos 2:6 and Hos 2:9); then, when this has answered its purpose, and after she has said, I will go and return (Hos 2:7), by the manifestations of His love” (Hengstenberg). That the first clause of Hos 2:14 does not refer to the flight of the people out of Canaan into the desert, for the purpose of escaping from their foes, as Hitzig supposes, is sufficiently obvious to need no special proof. The alluring of the nation into the desert to lead it thence to Canaan, presupposes that rejection from the inheritance given to it by the Lord (viz., Canaan), which Israel had brought upon itself through its apostasy. This rejection is represented as an expulsion from Canaan to Egypt, the land of bondage, out of which Jehovah had redeemed it in the olden time. פּתה, in the piel to persuade, to decoy by words; here sensu bono, to allure by friendly words. The desert into which the Lord will lead His people cannot be any other than the desert of Arabia, through which the road from Egypt to Canaan passes. Leading into this desert is not a punishment, but a redemption out of bondage. The people are not to remain in the desert, but to be enticed and led through it to Canaan, the land of vineyards. The description is typical throughout. What took place in the olden time is to be repeated, in all that is essential, in the time to come. Egypt, the Arabian desert, and Canaan are types. Egypt is a type of the land of captivity, in which Israel had been oppressed in its fathers by the heathen power of the world. The Arabian desert, as the intervening stage between Egypt and Canaan, is introduced here, in accordance with the importance which attached to the march of Israel through this desert under the guidance of Moses, as a period or state of probation and trial, as described in Deu 8:2-6, in which the Lord humbled His people, training it on the one hand by want and privation to the knowledge of its need of help, and on the other hand by miraculous deliverance in the time of need (e.g., the manna, the stream of water, and the preservation of their clothing) to trust to His omnipotence, that He might awaken within it a heartfelt love to the fulfilment of His commandments and a faithful attachment to Himself. Canaan, the land promised to the fathers as an everlasting possession, with its costly productions, is a type of the inheritance bestowed by the Lord upon His church, and of blessedness in the enjoyment of the gifts of the Lord which refresh both body and soul. דּבּר על לב, to speak to the heart, as applied to loving, comforting words (Gen 34:3; Gen 50:21, etc.), is not to be restricted to the comforting addresses of the prophets, but denotes a comforting by action, by manifestations of love, by which her grief is mitigated, and the broken heart is healed. The same love is shown in the renewed gifts of the possessions of which the unfaithful nation had been deprived.

In this way we obtain a close link of connection for Hos 2:15. By משּׁם ... נתתּי, “I give from thence,” i.e., from the desert onwards, the thought is expressed, that on entering the promised land Israel would be put into immediate possession and enjoyment of its rich blessings. Manger has correctly explained משּׁם as meaning “as soon as it shall have left this desert,” or better still, “as soon as it shall have reached the border.” “Its vineyards” are the vineyards which it formerly possessed, and which rightfully belonged to the faithful wife, though they had been withdrawn from the unfaithful (Hos 2:12). The valley of Achor, which was situated to the north of Gilgal and Jericho (see at Jos 7:26), is mentioned by the prophet, not because of its situation on the border of Palestine, nor on account of its fruitfulness, of which nothing is known, but with an evident allusion to the occurrence described in Joshua 7, from which it obtained its name of ‛Akhōr, Troubling. This is obvious from the declaration that this valley shall become a door of hope. Through the sin of Achan, who took some of the spoil of Jericho which had been devoted by the ban to the Lord, Israel had fallen under the ban, so that the Lord withdrew His help, and the army that marched against Ai was defeated. But in answer to the prayer of Joshua and the elders, God showed to Joshua not only the cause of the calamity which had befallen the whole nation, but the means of escaping from the ban and recovering the lost favour of God. Through the name Achor this valley became a memorial, how the Lord restores His favour to the church after the expiation of the guilt by the punishment of the transgressor. And this divine mode of procedure will be repeated in all its essential characteristics. The Lord will make the valley of troubling a door of hope, i.e., He will so expiate the sins of His church, and cover them with His grace, that the covenant of fellowship with Him will no more be rent asunder by them; or He will so display His grace to the sinners, that compassion will manifest itself even in wrath, and through judgment and mercy the pardoned sinners will be more and more firmly and inwardly united to Him. And the church will respond to this movement on the part of the love of God, which reveals itself in justice and mercy. It will answer to the place, whence the Lord comes to meet it with the fulness of His saving blessings. ענה does not mean “to sing,” but “to answer;” and שׁמּה, pointing back to משּׁם, must not be regarded as equivalent to שׁם. As the comforting address of the Lord is a sermo realis, so the answer of the church is a practical response of grateful acknowledgment and acceptance of the manifestations of divine love, just as was the case in the days of the nation’s youth, i.e., in the time when it was led up from Egypt to Canaan. Israel then answered the Lord, after its redemption from Egypt, by the song of praise and thanksgiving at the Red Sea (Exodus 15), and by its willingness to conclude the covenant with the Lord at Sinai, and to keep His commandments (Exodus 24).

Hos 2:16 “And it comes to pass in that day, is the saying of Jehovah, thou wilt call, My husband; and thou wilt no more call to me, My Baal.” The church will then enter once more into the right relation to its God. This thought is expressed thus, that the wife will no more call her husband Baal, but husband. Ba‛al is not to be taken as an appellative in the sense of master, as distinguished from 'ı̄sh, man, i.e., husband, for ba'al does not mean master or lord, but owner, possessor; and whenever it is applied to a husband in an appellative sense, it is used quite promiscuously with 'iish (e.g., 2Sa 11:26; Gen 20:3). Moreover, the context in this instance, especially the Be‛âlı̄m in Hos 2:19, decidedly requires that Ba‛al should be taken as a proper name. Calling or naming is a designation of the nature or the true relation of a person or thing. The church calls God her husband, when she stands in the right relation to Him; when she acknowledges, reveres, and loves Him, as He has revealed Himself, i.e., as the only true God. On the other hand, she calls Him Baal, when she places the true God on the level of the Baals, either by worshipping other gods along with Jehovah, or by obliterating the essential distinction between Jehovah and the Baals, confounding together the worship of God and idolatrous worship, the Jehovah-religion and heathenism.

Hos 2:17 “And I put away the names of the Baals out of her mouth, and they are no more remembered by their name.” As soon as the nation ceases to call Jehovah Baal, the custom of taking the names of the Baals into its mouth ceases of itself. And when this also is mentioned here as the work of God, the thought is thereby expressed, that the abolition of polytheism and mixed religion is a work of that divine grace which renews the heart, and fills with such abhorrence of the coarser or more refined forms of idolatry, that men no longer dare to take the names of the idols into their lips. This divine promise rests upon the command in Exo 23:13, “Ye shall make no mention of the names of other gods,” and is repeated almost word for word in Zec 13:2.

Hos 2:18

With the complete abolition of idolatry and false religion, the church of the Lord will attain to the enjoyment of undisturbed peace. Hos 2:18. “And I make a covenant for them in that day with the beasts of the field, and the fowls of heaven, and the moving creatures of the earth: and I break in pieces bow, and sword, and battle out of the land, and cause them to dwell securely.” God makes a covenant with the beasts, when He imposes the obligation upon them to hurt men no more. “For them:” lâhem is a dat. comm., for the good of the favoured ones. The three classes of beasts that are dangerous to men, are mentioned here, as in Gen 9:2. “Beasts of the field,” as distinguished from the same domestic animals (behēmâh), are beasts that live in freedom in the fields, either wild beasts, or game that devours or injures the fruits of the field. By the “fowls of heaven,” we are to understand chiefly the birds of prey. Remes does not mean reptiles, but that which is active, the smaller animals of the land which move about with velocity. The breaking in pieces of the weapons of war and of battle out of the land, is a pregnant expression for the extinction not only of the instruments of war, but also of war itself, and their extermination from the land. Milchâmâh, war, is connected with shâbhar per zeugma. This promise rests upon Lev 26:3., and is still further expanded in Eze 34:25. (Compare the parallels in Isa 2:4, Isa 2:11; Isa 35:9, and Zec 9:10.)

Hos 2:19-20 “And I betroth thee to myself for ever; and I betroth thee to myself in righteousness, and judgment, and in grace and pity. Hos 2:20. And I betroth thee to myself in faithfulness; and thou acknowledgest Jehovah.” ארשׂ לו, to betroth to one’s self, to woo, is only applied to the wooing of a maiden, not to the restoration of a wife who has been divorced, and is generally distinguished from the taking of a wife (Deu 20:7). ארשׂתּיך therefore points, as Calvin observes, to an entirely new marriage. “It was indeed great grace for the unfaithful wife to be taken back again. She might in justice have been put away for ever. The only valid ground for divorce was there, since she had lived for years in adultery. But the grace of God goes further still. The past is not only forgiven, but it is also forgotten” (Hengstenberg). The Lord will now make a new covenant of marriage with His church, such as is made with a spotless virgin. This new and altogether unexpected grace He now directly announces to her: “I betroth thee to myself;” and repeats this promise three times in ever fresh terms, expressive of the indissoluble character of the new relation. This is involved in לעולם, “for ever,” whereas the former covenant had been broken and dissolved by the wife’s own guilt. In the clauses which follow, we have a description of the attributes which God would thereby unfold in order to render the covenant indissoluble. These are, (1) righteousness and judgment; (2) grace and compassion; (3) faithfulness. Tsedeq = tsedâqâh and mishpât are frequently connected. Tsedeq, “being right,” denotes subjective righteousness as an attribute of God or man; and mishpât, objective right, whether in its judicial execution as judgment, or in its existence in actual fact. God betroths His church to Himself in righteousness and judgment, not by doing her justice, and faithfully fulfilling the obligations which He undertook at the conclusion of the covenant (Hengstenberg), but by purifying her, through the medium of just judgment, from all the unholiness and ungodliness that adhere to her still (Isa 1:27), that He may wipe out everything that can injure the covenant on the part of the church. But with the existing sinfulness of human nature, justice and judgment will not suffice to secure the lasting continuance of the covenant; and therefore God also promises to show mercy and compassion. But as even the love and compassion of God have their limits, the Lord still further adds, “in faithfulness or constancy,” and thereby gives the promise that He will not more withdraw His mercy from her. בּאמוּנה is also to be understood of the faithfulness of God, as in Psa 89:25, not of that of man (Hengstenberg). This is required by the parallelism of the sentences. In the faithfulness of God the church has a certain pledge, that the covenant founded upon righteousness and judgment, mercy and compassion, will stand for ever. The consequence of this union is, that the church knows Jehovah. This knowledge is “real.” “He who knows God in this way, cannot fail to love Him, and be faithful to Him” (Hengstenberg); for out of this covenant there flows unconquerable salvation.

Hos 2:21-23 “And it comes to pass in that day, I will hear, is the word of Jehovah; I will hear heaven, and it hears the earth. And the earth will hear the corn, and the new wine, and the oil; and they will hear Jezreel (God sows).” God will hear all the prayers that ascend to Him from His church (the first אענה is to be taken absolutely; compare the parallel in Isa 58:9), and cause all the blessings of heaven and earth to flow down to His favoured people. By a prosopopeia, the prophet represents the heaven as praying to God, to allow it to give to the earth that which is requisite to ensure its fertility; whereupon the heaven fulfils the desires of the earth, and the earth yields its produce to the nation.As Umbreit observes, “It is as though we heard the exalted harmonies of the connected powers of creation, sending forth their notes as they are sustained and moved by the eternal key-note of the creative and moulding Spirit.”

In this way the thought is embodied, that all things in heaven and on earth depend on God; “so that without His bidding not a drop of rain falls from heaven, and the earth produces no germ, and consequently all nature would at length be barren, unless He gave it fertility by His blessing” (Calvin). The promise rests upon Deu 28:12, and forms the antithesis to the threat in Lev 26:19 and Deu 28:23-24, that God will make the heavens as brass, and the earth as iron, to those who despise His name. In the last clause the prophecy returns to its starting-point with the words, “Hear Jezreel.” The blessing which flows down from heaven to earth flows to Jezreel, the nation which “God sows.” The name Jezreel, which symbolizes the judgment about to burst upon the kingdom of Israel, according to the historical signification of the name in Hos 1:4, Hos 1:11, is used here in the primary sense of the word, to denote the nation as pardoned and reunited to its God.

This is evident from the explanation given in Hos 2:23 : “And I sow her for myself in the land, and favour Unfavoured, and say to Not-my-people, Thou art my people; and it says to me, My God.” זרע does not mean “to strew,” or scatter (not even in Zec 10:9; cf. Koehler on the passage), but simply “to sow.” The feminine suffix to זרעתּיה refers, ad sensum, to the wife whom God has betrothed to Himself for ever, i.e., to the favoured church of Israel, which is now to become a true Jezreel, as a rich sowing on the part of God. With this turn in the guidance of Israel, the ominous names of the other children of the prophet’s marriage will also be changed into their opposite, to show that mercy and the restoration of vital fellowship with the Lord will now take the place of judgment, and of the rejection of the idolatrous nation. With regard to the fulfilment of the promise, the remarks made upon this point at Hos 1:11 and Hos 2:1 (pp. 33, 34), are applicable here, since this section is simply a further expansion of the preceding one.

The Sinfulness of Israel. (b. c. 764.)

1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. 2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; 3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst. 4 And I will not have mercy upon her children; for they be the children of whoredoms. 5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.

The first words of this chapter some make the close of the foregoing chapter, and add them to the promises which we have here of the great things God would do for them. When they shall have appointed Christ their head, and centered in him, then let them say to one another, with triumph and exultation (let the prophets say it to them, so the Chaldee—Comfort you, comfort you, my people, is now their commission), "say to them, Ammi, and Ruhamah; call them so again, for they shall no longer lie under the reproach and doom of Lo-ammi and Lo-ruhamah; they shall now be my people again, and shall obtain mercy." God's spiritual Israel, made up of Jews and Gentiles without distinction, shall call one another brethren and sisters, shall own one another for the people of God and beloved of him, and, for that reason, shall embrace one another, and stir up one another both to give thanks for and to walk worthy of this common salvation which they partake of. Or rather, because the following words seem to have a coherence with these, these also are designed for conviction and humiliation. The mother (v. 2) seems to be the same with the brethren and sisters (v. 1), the church of the ten tribes, the body of the people, who were brethren, and in a special manner with the heads and leaders, who were as the mother by whom the rest were brought up and nursed. But who are the children that must plead with their mother thus? Either, 1. The godly that were among them, that witnessed against the iniquities of the times, let them boldly go on to bear their testimony against the idolatries and gross corruptions that prevail among them. Let those that had not bowed the knee to Baal reason the case with those that had, and endeavour to convince them with such arguments as are here put into their mouths. Note, Private persons may, and ought in their places, to appear and plead against the public profanations of God's name and worship. Children may humbly and modestly argue with their parents when they do amiss: Plead with your mother, plead, as Jonathan with Saul concerning David. Or, 2. The sufferers among them, that shared in the calamities of the times, let them not complain of God, let them not quarrel with him, nor lay the blame on him, as if he had dealt hardly with them, and not like a tender father. No; let them plead with their mother, and lay the fault on her, where it ought to be laid; compare Isa. l. 1. "For her transgressions is your mother put away; she may thank herself, and you may thank her for all your miseries." Let us see now how they must plead with her.

I. They must put here in mind of the relation wherein she had stood to God, the kindness he had had for her, the many favours he had bestowed upon her, and the further favours he had designed her. Let them tell their brethren and sisters that they had been Ammi and Ruhamah, that they had been God's people and vessels of his mercy, and might have been so still if it had not been their own fault, v. 1. Note, Our relation to God and dependence on him are a great aggravation of our revolts from him and rebellions against him.

II. They must, in God's name, charge her with the violation of the marriage-covenant between her and God. Let them tell her that God does not look upon her as his wife, nor upon himself as her husband any longer. Tell her (v. 2) that she is not my wife, neither am I her husband, that by her spiritual whoredom she has forfeited all the honour and comfort of her relation to God, and provoked him to give her a bill of divorce. Note, No consideration can be more powerful to awaken us to repentance than the provocation we have by sin given to God to disown and cast us off. It is time to look about us, and to think what course we must take, when God threatens to reject us; for woe unto us if he be not our husband. They must charge this home upon her (v. 5): Their mother has played the harlot; their congregation has run a whoring after false prophets (so the Chaldee), or, rather, after idols, wherein they were encouraged by their false prophets; she that conceived them has done shamefully, in making and worshipping idols. An idol is called a shame (ch. ix. 10) and idolatry is a shameful thing. It is not only an affront to God, but a reproach to men, to fall down to the stock of a tree, as the prophet speaks. Or it denotes that the sinner was shameless, impudent in sin, and could not blush; Jer. vi. 15. Or, She has made ashamed, has made all that see her ashamed of her; her own children are ashamed of their relation to her.

III. They must upbraid her with her horrid ingratitude to God her benefactor, in ascribing to her idols the glory of the gifts he had given her, and then giving that for a reason why she paid them the homage due to him only, v. 5. In this she did shamefully indeed, that she said, I will go after my lovers that give me my bread and my water. Observe here, 1. Her wicked resolution to persist in idolatry, notwithstanding all that God said, both by his prophets and by his providences, to draw her from it. She said, Whatever is offered to the contrary, I will go after my lovers, or those that cause me to love them, whom I cannot but be in love with. The Chaldee understands it of the nations whose alliance Israel courted and depended upon, who supplied them with what they needed. But it is rather to be understood of the idols they worshipped, to justify their love of which they called them their lovers. See who do shamefully; those that are wilful and resolute in sin, and those that openly profess and own their resolution to go on in it. See the folly of idolaters, to call those their lovers that had not so much as life; yet let us learn to call our God our lover; let us keep up good thoughts of him, and put a high value upon our interest in him and in his love. 2. The gross mistake upon which this resolution was grounded: "I will go after my lovers, because they give me my bread and my water, which are necessary to sustain the body, my wool and my flax, which are necessary to clothe the body, and pleasant things, my oil, and my drink, my liquors" (so the word is), "wine and strong drink." Note, (1.) The things of sense are the best things with carnal hearts, and the most powerful attractives, in pursuit of which they care not what they follow after. The God of Israel set before them his statutes and judgments (Deut. iv. 8), more to be desired than gold, and sweeter than honey (Ps. cxix. 10), promised them his favour, which would put gladness in their hearts more than corn, wine, and oil (Ps. iv. 7); but they had no relish at all for these things. Whence they thought their oil and their drink came, thither they would return their best affections. O curvæ in terram animæ et cœlestium inanes!—O degenerate minds, bending towards the earth, and devoid of every thing heavenly! (2.) It is a great abuse and injury to God, in pursuance of the pleasures and delights of sense to forsake him, who not only gives us better things, but gives us even those things too. The idolaters made Ceres the goddess of their corn, Bacchus the god of their wine, &c., and then foolishly fancied they had their corn and wine from these, forgetting the Lord their God, who both gave them that good land and gave them power to get wealth out of it. (3.) Many are hardened in sin by their worldly prosperity. They had an abundance of those things when they served their idols, and then imagined them to be given them by their idols, which kept them to their service; thus they argued (Jer. xliv. 17, 18), While we burnt incense to the queen of heaven we had plenty of victuals.

IV. They must persuade her to repent and reform. God will disown her if she persist in her whoredoms; let her therefore put away her whoredoms, v. 2. Let her be convinced that it is possible for her to reform; the idols, dear as they are, may yet be parted with; and it will certainly be well with her if she do reform. Note, Our pleading with sinners must be to drive them to repentance, not to drive them to despair. Let her put away her whoredoms and her adulteries; the doubling of words to the same purport, and both plural, denotes the abundance of idolatries they were guilty of, all which must be abandoned ere God would be reconciled to them. Let her put them out of her sight, as detestable things which she cannot endure to look upon; let her say unto them, Get you hence, Isa. xxx. 22. Let her put them from her face and from between her breasts, that is, let her not do as harlots use to do, that both discover their own wicked disposition, and allure others to wickedness, by painting their faces, and exposing their naked breasts, and adorning them; let her not thus, by annexing all possible gaieties and pleasures to the worship of idols, engage herself and allure others to it. Let her put away all these. Every sinful course, persisted in, is an adulterous departure from God. And here we may see what it is truly to repent of it and turn from it. 1. True penitents will forsake both open sins, will put away not only the whoredoms that lie in sight, but those that lie in secret between their breasts, the sin that is rolled under the tongue as a sweet morsel. 2. They will both avoid the outward occasions of sin and mortify the inward disposition to it. Idolaters walked after their own eyes, which went a whoring after their idols (Ezek. vi. 9, Deut. iv. 19), and therefore they must put them away out of their sight, lest they should be tempted to worship them. Look not upon the wine when it is red. But that is not enough: the axe must be laid to the root; the corrupt bent and inclination of the heart must be changed, and it must be put away from between the breasts, that Christ alone may have the innermost and uppermost place there. Cant. i. 13.

V. They must show her the utter ruin that will certainly be the fatal consequence of her sin if she do not repent and reform (v. 3): Lest I strip her naked. This comes in here not by way of sentence passed upon her, but by way of warning given to her, that she may prevent it: Let her put away her whoredoms, that I may not strip her naked (so it may be read), intimating that God waits to show mercy to sinners, if they would but qualify themselves for that mercy. It is here threatened that God will deal with her as the just and jealous husband at length does with an adulterous wife, that has filled his house with a spurious brood, and will not be reclaimed; he turns her and her children out of doors and sends them a begging; I will not have mercy upon her children (v. 4); the particular persons that share in the calamity of the nation, and the rising generation, shall be ruined by it, for they are children of whoredoms, and keep up the vain conversation received by tradition from their fathers. Now it is here threatened that they shall be both stripped and starved. They thought their idols gave them their bread and their water, their wool and their flax; but God, by taking them away, will let them know that it was he that gave them. 1. She shall be stripped: Lest I strip her of all her ornaments which she is proud of, and with which she courts her lovers, strip her and set her as in the day that she was born, send her as naked out of the world as she came into it; this death does, Job i. 21. I will strip her, and so expose her to cold, and expose her to shame; and justly is she exposed to shame that did shamefully, v. 5. The day when God brought them out of Egypt, where they were no better than slaves and beggars, was the day in which they were born; and God threatens to bring them back to as low and miserable a condition as he then found them in. Whatever they had that either gained them respect or screened them from contempt, among their neighbours, should be taken from them. See Ezek. xvi. 4, 39. 2. She shall be starved, shall be deprived not only of her honours, but of her comforts and necessary supports. She shall be famished, shall be made as a wilderness and a dry land, and slain with thirst. She that boasted so much of her bread and water, her oil and her drinks, which her lovers had given her, shall not have so much as necessary food. The land shall not afford subsistence for the inhabitants, for want of the rain of heaven; or, if it do, it shall be taken from them by the enemy, so that the rightful owners shall perish for want of it. Some understand it thus: I will make her as she was in the wilderness, and set her as she was in the desert land, where she was sometimes ready to perish for thirst. So it explains the former part of the verse: I will set her as in the day that she was born; for it was in the vast howling wilderness that Israel was first formed into a people. They shall be in as deplorable a condition as their fathers were, whose carcases fell in the wilderness, and in this respect, worse, that then the children were reserved to be heirs of the land of promise, but now I will not have mercy upon her children, for their mother has played the harlot.

Threatenings of Judgment. (b. c. 764.)

6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. 7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. 8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. 9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. 10 And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. 11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. 12 And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. 13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the Lord .

God here goes on to threaten what he would do with this treacherous idolatrous people; and he warns that he may not wound, he threatens that he may not strike. If he turn not, he will whet his sword (Ps. vii. 12); but, if he turn, he will sheathe it. They did not turn, and therefore all this came upon them: and its being threatened before shows that it was the execution of a divine sentence upon them for their wickedness; and it is written for admonition to us.

I. They shall be perplexed and embarrassed in all their counsels, and disappointed in all their expectations. This is threatened v. 6, 7. But to the threatening is annexed a promise that this shall be a means to convince them of their folly, and bring them home to their duty; and so good shall be brought out of evil, in token of the mercy God has yet in reserve for them. And, this being the happy fruit and effect of the distress, it is hard to say whether the prediction, or the distress itself, should be called a threatening or a promise.

1. God will raise up difficulties and troubles in their way, so that their public counsels and affairs shall have no success, nor shall they be able to get forward in them: I will hedge up thy way with thorns, with such crosses as, like thorns and briers, are the product of sin and the curse, and are scratching, and tearing, and vexing, and, when the way we are in is hedged up with them, stop our progress, and force us to turn back. She said, "I will go after my lovers; I will pursue my leagues and alliances with foreign powers, and depend upon them." But God says, "She shall be frustrated in these projects, and not be able to proceed in them. I will hedge up thy way with thorns, and, if that do not serve, I will make a wall." If some smaller difficulties be got over, and prevail not to break her measures, God will raise greater, for he will overcome when he judges. It shall be such a hedge, and such a wall, that she shall not find her paths. The change of the person here, I will hedge up thy way, and then, She shall not find it, is usual in scripture, especially in an earnest way of speaking. "Sinner, do thou take notice, I will hedge up thy way, and all you that are bystanders take notice what will be the effect of this, you may observe that she cannot find her paths." She shall be as a traveller that not only knows not which way to go, of many that are before him, but that finds no way at all to go forward. And then she shall follow after her lovers, but she shall not overtake them; she shall endeavour to make an interest in the Assyrians and Egyptians, and to have them for her protectors, but she shall not gain her point; they shall either not come into confederacy with her or not do her any service, shall help in vain and be as the staff of a broken reed. She shall seek them, but shall not find them, shall seek to her idols, but shall not find that satisfaction in them which she promised herself; the gods whom she trusted and courted not only can do nothing for her, but have nothing to say to her to encourage her. Now, (1.) This is such a just judgment as the Sodomites met with, that were struck with blindness, and wearied themselves to find the door (Gen. xix. 11), and the Syrians, 2 Kings vi. 18. Note, Those that are most resolute in their sinful pursuits are commonly most crossed in them. Thorns and snares are in the way of the froward (Prov. xxii. 5); and thus with them God shows himself froward (Ps. xviii. 26), and walks contrary to those that walk contrary to him, Lev. xxvi. 23, 24. The lamenting prophet complains, He has enclosed my ways, Lam. iii. 7, 9. The way of God and duty is often hedged about with thorns, but we have reason to think it is a sinful way that is hedged up with thorns. (2.) This is such a kind rebuke, and indeed such a mercy, as Balaam met with, when the angel stood in his way, to hinder his going forward to curse Israel, Num. xxii. 22. Note, Crosses and obstacles in an evil course are great blessings, and are so to be accounted. They are God's hedges, to keep us from transgressing, to restrain us from wandering out of the green pastures, to withdraw man from his purpose (Job xxxiii. 17), to make the way of sin difficult, that we may not go on in it, and to keep us from it whether we will or not. We have reason to bless God both for restraining grace and for restraining providences.

2. These difficulties that God raises up in their way shall raise up in their minds thoughts of turning back: "Then shall she say, Since I cannot overtake my lovers, I will even go and return to my first husband, that is, will return to God, and humble myself to him, and desire him to take me in again; for, when I kept close to him, it was every way better with me than now." Two things are here extorted from this degenerate apostate people:—(1.) A just acknowledgement of the folly of their apostasy. They are now brought to own that it was better with them while they kept close to their God than ever it was since they forsook him. Note, Whoever have exchanged the service of God for the services of the world and the flesh have, sooner or later, been made to own that they changed for the worse, and that while they continued in good company, and went on in the way of good duties, and made conscience how they spent their time and what they said or did, it was better with them; they had more true comfort and enjoyment of themselves than ever they had since they went astray. (2.) A good purpose, to come back again to their duty: I will go, and return to my first husband; and she knows so much of his goodness and readiness to forgive that she speaks without any doubt of his receiving her again into favour and making her condition as good as ever. Note, The disappointments we meet with in our pursuits of satisfaction in the creature should, if nothing else will do it, drive us at length to the Creator, in whom alone it is to be had. When Moab is weary of the high place he shall go to the sanctuary, Isa. xvi. 12. And when the prodigal son is reduced to husks, short allowance indeed, and remembers that in his father's house there is bread enough, then he says, I will arise and go to my father's house, Luke xv. 17, 18.

II. The necessary supports and comforts of life shall be taken from them, because they had dishonoured God with them, v. 8, 9. Their land was plenteous. Now see here, 1. How graciously their plenty was given to them. God gave them not only corn for necessity, but wine for delight, and oil for ornament. Nay, he multiplied their silver and gold, wherewith to traffic with other nations and bring home their products, and which they might hoard up for posterity. Silver and gold will keep longer than corn, and wine, and oil. He gave them wool and flax too, to cover their nakedness, and to serve for ornament enough to them, Ezek. xvi. 10. Note, God is a bountiful benefactor even to those who, he foresees, will be ungrateful and unthankful to him.

2. How basely their plenty was abused by them. (1.) They robbed God of the honour of his gifts: She did not know that I gave her corn and wine; she did not remember it. The law and the prophets had told them, again and again, that all their comforts they received from God's bountiful providence; but they were so often told by their false prophets and idolatrous priests that they had their corn from such an idol, and their wine from such an idol, &c., that they had quite forgotten their relation to their great benefactor and their obligations to him. She did not consider it; she would not acknowledge it. This they were willingly ignorant of, and more brutish than the ox, that knows his owner, and the ass, that knows his master's crib. She did not know it, for she did not return thanks to him for his gifts, nor study what she should render; nor did she give him his dues out of them, but acted as if she were ignorant who was the donor. (2.) They served and honoured his enemies with them: They prepared them for Baal; they adorned their images with gold and silver (Jer. x. 4), and adorned themselves for the worship of their images, v. 13. See Ezek. xvi. 17-19. Wherewith they made Baal (so the margin reads it), that is, the image of Baal. Note, It is a very great dishonour to the God of heaven to make those gifts of his providence the food and fuel of our lusts which he gave us for our support in his service, and to be oil to the wheels of our obedience.

3. How justly their plenty should be taken from them: "Therefore will I return; I will alter my dealings with them, will take another course, and will take away my corn and other good things that I gave her." I will recover them, a law term, as a man by due course of law recovers what is unjustly detained from him, or as, when the tenant has committed waste, the landlord recovers locum vastatum—dilapidations. Observe, God calls their abundance my corn and my wine, my wool and my flax. They called it theirs (my bread and my water, v. 5), but God lets them know that it is not theirs; he only allowed them the use of it as tenants, entrusted them with the management of it as stewards, but still reserved the property in himself. "It is my corn and my wine." God will have us to know, not only that we have all our creature-comforts and enjoyments from him, but that he has still an incontestable right and title to them, that they are more his than ours, and therefore are to be used for him, and accounted for to him. He will therefore take their plenty away from them, because they have forfeited it by disowning his right, as a tenant by copy of court-roll, who holds at the will of his lord, forfeits his estate if he makes a feoffment of it as though he were a freeholder. He will recover it, will free or deliver it, that it may be no longer abused, as the creature is said to be delivered from the bondage of corruption under which it groans, Rom. viii. 21. He will take it away in the time thereof, and in the season thereof, just when they expected it, and thought that they were sure of it. It shall suffer shipwreck in the harbour; and the harvest shall be a heap. He will take it away by unseasonable weather or by unreasonable men. Note, Those that abuse the mercies God gives them, to his dishonour, cannot expect to enjoy them long.

III. They shall lose all their honour, and be exposed to contempt (v. 10): "I will discover her lewdness, will bring to light all her secret wickedness, and make it public, to her shame; I will show by the punishment of it how heinous, how odious, how offensive it is. The fact has been denied, but now it shall appear; the fault has been diminished, but now it shall appear exceedingly sinful. And this in the sight of her lovers, in the sight of the neighbouring nations, with whom she courted an alliance, and on whom she had a dependence; they shall despise her and be ashamed of her because of her weakness, and poverty, and ill conduct; they shall not think her any longer worthy of their friendship." See this fulfilled, Lam. i. 8, All that honoured her despise her, because they have seen her nakedness. Or in the sight of the sun and moon, which she worshipped as her lovers; before them shall her lewdness be discovered. Compare this with Jer. vii. 1, 2, They shall bring out the bones of their kings and princes, and spread them before the sun and moon, whom they have loved and served. Note, Sin will have shame; let those expect it that have done shamefully. What other lot can this impudent adulteress expect but that of a common harlot, to be carted through the town? And, when God comes to deal thus with her, none shall deliver her out of his hands, neither the gods nor the men they confide in. Note, Those who will not deliver themselves into the hand of God's mercy cannot be delivered out of the hand of his justice.

IV. They shall lose all their pleasure, and shall be left melancholy (v. 11): I will cause her mirth to cease. It seems, then, though they had gone a whoring from their God, yet they could find in their hearts to rejoice as other people, which is forbidden, ch. ix. 1. Note, Many who lie under guilt and wrath are yet very jocund and merry, and live jovially; but, whether in their laughter their hearts be sad or no, it is certain that the end of their mirth will be heaviness; for God will cause all their mirth to cease. It is as Mr. Burroughs observes here, Sin and mirth can never hold long together; but, if men will not take away sin from their mirth, God will take away mirth from their sin.

1. God will take away the occasions of their sacred mirth—their feast-days, their new moons, their sabbaths, and all their solemn feasts. These God instituted to be observed in a religious manner, and they were to be observed with rejoicing; and, it seems, though they had departed from the pure worship of God, yet they kept up the observance of these, not at God's temple at Jerusalem, for they had long since forsaken that, but probably at Dan and Bethel, where the calves were, or in some other places of meeting that they had. They observed them, not for the honour of God, nor with any true devotion towards him, but only because they were times of mirth and feasting, music and dancing, and meeting of friends, received by tradition from their fathers. Thus, when they had lost the power of godliness, and denied that, yet, for the pleasing of a vain and carnal mind, they kept up the form of it; and by this means their new-moons and their sabbaths became an iniquity which God could not away with, Isa. i. 13. Now observe, (1.) God calls them their new-moons and their sabbaths, not his (he disowns them), but theirs. (2.) He will cause them to cease. Note, When men by their sins have caused the life and substance of ordinances to cease it is just with God by his judgments to cause the remaining show and shadow of them to cease.

2. He will take away the supports of their carnal mind. They loved the new-moons and the sabbaths only for the sake of the good cheer that was stirring then, not for the sake of any religious exercises then performed; these they had dropped long ago; and now God will take away their provisions for these solemnities (v. 12): I will destroy her vines and her fig-trees. Note, If men destroy God's words and ordinances, by which he should be honoured on their feast-days, it is just with him to destroy their vines and fig-trees, with which they regale themselves. While they took the pleasure of these, they gave their lovers the praise of them: "These are my rewards which my lovers have given me; I may thank my stars for these, and my worship of them; I may thank my neighbours for these, and my alliance with them." And therefore God will destroy them, will wither them with a blast, or bring in a foreign enemy that shall lay the country waste, so that their vineyards shall become a forest; the enclosures shall be thrown down, as is usual in war; all shall be laid in common, so that the beasts of the field shall eat their grapes and their figs. Or they shall be so blasted with the east wind that fruit-trees shall be of no more use than forest-trees; but, being withered and good for nothing, what fruit there is shall be left to the beasts of the field. Or it shall be devoured by their enemies, by men as barbarous as wild beasts. Now, (1.) This shall be the ruin of their mirth: God will cause all her mirth to cease. How will he do it? Taking away the new-moons and the sabbaths will not do it; they can very easily part with them, and find no loss; but "I will destroy her vines and her fig-trees, will take away her sensual pleasures, and then she will think herself undone indeed." Note, The destruction of the vines and the fig-trees causes all the mirth of a carnal heart to cease; it will say, as Micah, You have taken away my gods, and what have I more? (2.) This shall be the punishment of her idolatry (v. 13): "I will visit upon her the days of Baalim; I will reckon with her for all the worship of all the Baals they have made gods of, from the days of their fathers unto this day." We read of their worshipping Baal as long ago as the time of the Judges, and, for aught I know, this may look as far back as those times, those days of Baalim; for it is in the second commandment, which forbids idolatry, that God threatens to visit the iniquities of the fathers upon the children; and justly is that sin so visited, more than any other, because it commonly supports itself by prescription and long usage. Now that the measure of the iniquity of Israel was full all their former sins came into the account, and shall be required of this generation. Or the days of Baalim are the solemn festival days which they kept in honour of their idols. Days of sinful mirth must be visited in days of mourning. These were the days wherein she burnt incense to idols, and, to grace the solemnity, decked herself with her ear-rings and her jewels, that, appearing honourable, the honour she did to Baal might be thought the greater. Or she was as a wife that decks herself with the ear-rings and jewels that her husband gave her, to make herself amiable to her lovers, whom she follows after, and is ever mindful of. But she forgot me, saith the Lord. Note, Our treacherous departures from God are owing to our forgetfulness of him, of his nature and attributes, his relation to us and our obligations to him. Many who plead that they have weak memories, and forget the things of God, can remember other things well enough; nay, it is because they are so mindful of lying vanities that they are so forgetful of their own mercies.

Promises of Mercy. (b. c. 764.)

14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. 15 And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. 16 And it shall be at that day, saith the Lord , that thou shalt call me Ishi; and shalt call me no more Baali. 17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. 18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. 19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: and thou shalt know the Lord . 21 And it shall come to pass in that day, I will hear, saith the Lord , I will hear the heavens, and they shall hear the earth; 22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

The state of Israel ruined by their own sin did not look so black and dismal in the former part of the chapter, but that the state of Israel, restrained by the divine grace, looks as bright and pleasant here in the latter part of the chapter, and the more surprisingly so as the promises follow thus close upon the threatenings; nay, which is very strange, they are by a note of connexion joined to, and inferred from, that declaration of their sinfulness upon which the threatenings of their ruin are grounded: She went after her lovers, and forgot me, saith the Lord; therefore I will allure her. Fitly therefore is that therefore which is the note of connexion immediately followed with a note of admiration: Behold I will allure her! When it was said, She forgot me, one would think it should have followed, "Therefore I will abandon her, I will forget her, I will never look after her more." No, Therefore I will allure her. Note, God's thoughts and ways of mercy are infinitely above ours; his reasons are all fetched from within himself, and not from any thing in us; nay, his goodness takes occasion from man's badness to appear so much the more illustrious, Isa. lvii. 17, 18. Therefore, because she will not be restrained by the denunciations of wrath, God will try whether she will be wrought upon by the offers of mercy. Some think it may be translated, Afterwards, or nevertheless, I will allure her. It comes all to one; the design is plainly to magnify free grace to those on whom God will have mercy purely for mercy's sake. Now that which is here promised to Israel is,

I. That though now they were disconsolate, and ready to despair, they should again be revived with comforts and hopes, v. 14, 15. This is expressed here with an allusion to God's dealings with that people when he brought them out of Egypt, through the wilderness to Canaan, as their forlorn and deplorable condition in their captivity was compared to their state in Egypt in the day that they were born, v. 3. They shall be new-formed by such miracles of love and mercy as they were first-formed by, and such a transport of joy shall they be in as they were in then. It is hard to say when this had its accomplishment in the kingdom of the ten tribes; but it principally aims, no doubt, at the bringing in both of Jews and Gentiles into the church by the gospel of Christ; and it is applicable, nay, we have reason to think it was designed that it should be applied, to the conversion of particular souls to God. Now observe,

1. The gracious methods God will take with them. (1.) He will bring them into the wilderness, as he did at first when he brought them out of Egypt, where he instructed them, and took them into covenant with himself. The land of their captivity shall be to them now, as that wilderness was then, the furnace of affliction, in which God will choose them. See Ezek. xx. 35, 36, I will bring you into the wilderness of the people, and there will I plead with you. God had said that he would make them as a wilderness (v. 3), which was a threatening; now, when it is here made part of a promise that he would bring them into the wilderness, the meaning may be that he would by his grace bring their minds to their condition: "They shall have humble hearts under humbling providences; being poor, they shall be poor in spirit, shall accept of the punishment of their iniquity, and then they are prepared to have comfort spoken to them." When God delivered Israel out of Egypt he led them into the wilderness, to humble them and prove them, that he might do them good (Deut. viii. 2, 3, 15, 16), and so he will do again. Note, Those whom God has mercy in store for he first brings into a wilderness—into solitude and retirement, that they may the more freely converse with him out of the noise of this world,—into distress of mind, through sense of guilt and dread of wrath, which brings a soul to be quite at a loss in itself and bewildered, and by those convictions he prepares for consolations,—and sometimes into outward distress and trouble, thereby to open the ear to discipline. (2.) He will then allure them and speak comfortably to them, will persuade them and speak to their hearts, that is, he will by his word and Spirit incline their hearts to return to him, and encourage them to do so. He will allure them with the promises of his favour, as before he had terrified them with the threatenings of his wrath, will speak friendly to them, both by his prophets and by his providences, as before he had spoken roughly, Isa. xl. 1, 2. By the hand of my servants the prophets I will speak comfort to her heart; so the Chaldee. This refers to the gospel of Christ, and the offers of divine grace in the gospel, by which we are allured to forsake our sins and to turn to God, and which speaks to the heart of a convinced sinner that which is every way suited to his case, speaks abundant consolation to those that sorrow for sin and lament after the Lord. And when by the Spirit it is indeed spoken to the heart effectually, and so as to reach the conscience (which it is God's prerogative to do), O what a blessed change is wrought by it! Note, The best way of reducing wandering souls to God is by fair means. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. (3.) He will give her her vineyards thence. From that time and from that place where he has afflicted her, and brought her to see her folly and to humble herself, thenceforward he will do her good; not only speak comfortably to her, but do well for her, and undo what he had done against her. He had destroyed her vines (v. 12), but now he will give her whole vineyards, as if for every vine destroyed she should have a vineyard restored, and so be repaid with interest; she shall not only have corn for necessity, but vineyards for delight. These denote the privileges and comforts of the gospel, which are prepared for those that come up out of the wilderness leaning upon Christ as their beloved, Cant. viii. 5. Note, God has vineyards of consolation ready to bestow on those who repent and return to him; and he can give vineyards out of a wilderness, which are of all others the most welcome, as rest to the weary. (4.) He will give her the valley of Achor for a door of hope. The valley of Achor was that in which Achan was stoned; it signifies the valley of trouble, because he troubled Israel, and there God troubled him. This was the beginning of the wars of Canaan; and their putting away the accursed thing in that place gave them ground to hope that God would continue his presence with them and complete their victories. So when God returns to his people in mercy, and they to him in duty, it will be to them as happy an omen as any thing. If they put away the accursed thing from among them, if by mortifying sin they stone the Achan that has troubled their camp, their subduing that enemy within themselves is an earnest to them of victory over all the kings of Canaan. Or, if the allusion be to the name, it intimates that trouble for sin, if it be sincere, opens a door of hope; for that sin which truly troubles us shall not ruin us. The valley of Achor was a very fruitful pleasant valley, some think the same with the valley of Engedi, famous for vineyards, Cant. i. 14. This God gave to Israel as a pattern and pledge of the whole land of Canaan; so "God will by his gospel give to all believers such gifts, graces, and comforts in this life, as shall be a taste of those more perfect good things of the kingdom of heaven, and shall give them as assured hope of a full possession of them in due time." So the learned Dr. Pocock expounds it; and, to the same purport, this whole context.

2. The great rejoicing with which they shall receive God's gracious returns towards them: She shall sing there as in the days of her youth. This plainly refers to that triumphant and prophetic song which Moses and the children of Israel sang at the Red Sea, Exod. xv. 1. When they are delivered out of captivity they shall repeat that song, and to them it shall be a new song, because sung upon a new occasion, not inferior to the former. God had said (v. 11) that he would cause all her mirth to cease, but now he would cause it to revive: She shall sing as in the day that she came out of Egypt. Note, When God repeats former mercies we must repeat former praises; we find the song of Moses sung in the New Testament, Rev. xv. 3. This promise of Israel's singing has its accomplishment in the gospel of Christ, which furnishes us with abundant matter for joy and praise, and wherever it is received in its power enlarges the heart in joy and praise; and this is that land flowing with milk and honey which the valley of Achor opens a door of hope to. We rejoice in tribulation.

II. That, though they had been much addicted to the worship of Baal, they should now be perfectly weaned from it, should relinquish and abandon all appearances of idolatry and approaches towards it, and cleave to God only, and worship him as he appoints, v. 16, 17. Note, The surest pledge and token of God's favour to any people is his effectual parting between them and their beloved sins. The worship of Baal was the sin that did most easily beset the people of Israel; it was their own iniquity, the sin that had dominion over them; but now that idolatry shall be quite abolished, and there shall not be the least remains of it among them. 1. The idols of Baal shall not be mentioned, not any of the Baals that in the days of Baalim had made so great a noise with, O Baal! hear us; O Baal! hear us. The very names of Baalim shall be taken out of their mouths; they shall be so disused that they shall be quite forgotten, as if their names had never been known in Israel; they shall be so detested that people will not bear to mention them themselves, nor to hear others mention them, so that posterity shall scarcely know that ever there were such things. They shall be so ashamed of their former love to Baal that they shall do all they can to blot out the remembrance of it. They shall tie themselves up to the strictest literal meaning of that law against idolatry (Exod. xxiii. 13), Make no mention of the names of other gods, neither let it be heard out of thy mouth, as David, Ps. xvi. 4. Thus the apostle expresses the abhorrence we ought to have of all fleshly lusts: Let them not be once named among you, Eph. v. 3. But how can such a change of the Ethiopian's skin be wrought? It is answered, The power of God can do it, and will. I will take away the names of Baalim; as Zech. xiii. 2, I will cut off the names of the idols. Note, God's grace in the heart will change the language by making that iniquity to be loathed which was beloved. Zeph. iii. 9, I will turn to the people a pure language. One of the rabbin says, This promise relates to the Gentiles, by the gospel of Christ, from the idolatries which they had been wedded to, 1 Thess. i. 9. 2. The very word Baal shall be laid aside, even in its innocent signification. God says, Thou shalt call me Ishi, and call me no more Baali; both signify my husband, and both had been made use of concerning God. Isa. liv. 5, Thy Maker is thy husband, thy Baal (so the word is), thy owner, patron, and protector. It is probable that many good people had, accordingly, made use of the word Baali in worshipping the God of Israel; when their wicked neighbours bowed the knee to Baal they gloried in this, that God was their Baal. "But," says God, "you shall call me so no more, because I will have the very names of Baalim taken away." Note, That which is very innocent in itself should, when it has been abused to idolatry, be abolished, and the very use of it taken away, that nothing may be done to keep idols in remembrance, much less to keep them in reputation. When calling God Ishi will do as well, and signify as much, as Baali, let that word be chosen rather, lest, by calling him Baali, others should be put in mind of their quondam Baals. Some think that there is another reason intimated why God would be called Ishi and not Baali; they both signify my husband, but Ishi is a compellation of love, and sweetness, and familiarity, Baali of reverence and subjection. Ishi is vir meus—my man; Baali is dominus meus—my lord. In gospel-times God has so revealed himself to us as to encourage us to come boldly to the throne of his grace, and to use a holy humble freedom there; we ought to call God our Master, for so he is, but we are more taught to call him our Father. Ishi is a man the Lord (Gen. iv. 1), and intimates that in gospel-times the church's husband shall be the man Christ Jesus, made like unto his brethren, and therefore they shall call him Ishi, not Baali.

III. That though they had been in continual troubles, as if the whole creation had been at war with them, now they shall enjoy perfect peace and tranquillity, as if they were in a league of friendship with the whole creation (v. 18): In that day, when they have forsaken their idols, and put themselves under the divine protection, I will make a covenant for them. 1. They shall be protected from evil; nothing shall hurt them, nor do them any mischief. Tranquillus Deus tranquillat amnia—When God is at peace with us he makes every creature to be so too. The inferior creatures shall do them no harm, as they had done when the beasts of the field ate up their vineyards (v. 12) and when noisome beasts were one of God's sore judgments, Ezek. xiv. 15. The fowl and the creeping things are taken into this covenant; for they also, when God makes use of them as the instruments of his justice, may be come very hurtful, but they shall be no more so; nay, by virtue of this covenant, they shall be made serviceable to them and brought into their interests. Note, God has the command of the inferior creatures, and brings them into what covenant he pleases; he can make the beasts of the field to honour him (so he has promised, Isa. xliii. 20) and to contribute to his people's comfort. And, if the inferior creatures are thus laid under an engagement to serve us, it is our part of the covenant not to abuse them, but to serve God with them. Some think that this had its accomplishment in the miraculous power Christ gave his disciples to take up serpents, Mark xvi. 17, 18. It agrees with the promises made particularly to Israel, in their return out of captivity (Ezek. xxxiv. 25, I will cause the evil beasts to cease out of the land), and the more general ones to all the saints. Job v. 22, 23, The beasts of the field shall be at peace with thee; and Ps. xci. 13, Thou shalt tread upon the lion and the adder. But this is not all; men are more in danger from one another than from the brute beast, and therefore it is further promised that God will make wars to cease, will disarm the enemy: I will break the bow, and sword, and battle. He can do it when he pleases (Ps. xliv. 9), and will do it for those whose ways please him, for he makes even their enemies to be at peace with them, Prov. xvi. 7. This agrees with the promise that in gospel-times swords shall be beaten into plough-shares, Isa. ii. 4. 2. They shall be quiet from the fear of evil. God will not only keep them safe, but make them to lie down safely, as those that know themselves to be under the protection of Heaven, and therefore are not afraid of the powers of hell.

IV. That, though God had given them a bill of divorce for their whoredoms, yet, upon their repentance, he would again take them into covenant with himself, into a marriage-covenant, v. 19, 20. God's making a covenant for them with the inferior creatures was a great favour; but it was nothing to this, that he took them into covenant with himself and engaged himself to do them good. Observe,

1. The nature of this covenant; it is a marriage-covenant, founded in choice and love, and founding the nearest relation: I will betroth thee unto me; and again, and a third time, I will betroth thee. Note, All that are sincerely devoted to God are betrothed to him; God gives them the most sacred and inviolable security imaginable that he will love them, protect them, and provide for them, that he will do the part of a husband to them, and that he will incline their hearts to join themselves to him and will graciously accept of them in so doing. Believing souls are espoused to Christ, 2 Cor. xi. 2. The gospel-church is the bride, the Lamb's wife; and they would never come into that relation to him if he did not by the power of his grace betroth them to himself. The separation begins on our side; we alienate ourselves from God. The coalition begins on his side; he betroths us to himself.

2. The duration of this covenant: "I will betroth thee for ever. The covenant itself shall be inviolable; God will not break it on his part, and you shall not on yours; and the blessings of it shall be everlasting." One of the Jewish rabbin says, This is a promise that she shall attain to the life of the world to come, which is absolute eternity or perpetuity.

3. The manner in which this covenant shall be made. (1.) In righteousness and judgment, that is, God will deal sincerely and uprightly in covenant with them; they have broken covenant, and God is righteous. "But," says God, "I will renew the covenant in righteousness." The matter shall be so ordered that God may receive even these backsliding children into his family again, without any reflection upon his justice, nay, his justice being satisfied by the Mediator of this covenant very much to the honour of it. But what reason can there be why God should take a people into covenant with him that had so often dealt treacherously? Will it not reflect upon his wisdom? "No," says God; "I will do it in judgment, not rashly, but upon due consideration; let me alone to give a reason for it and to justify my own conduct." (2.) In lovingkindness and in mercies. God will deal tenderly and graciously in covenanting with them; and will be not only as good as his word, but better; and, as he will be just in keeping covenant with them, so he will be merciful in keeping them in the covenant. They are subject to many infirmities, and, if he be extreme to mark what they do amiss, they will soon lose the benefit of the covenant. He therefore promises that it shall be a covenant of grace, made in a compassionate consideration of their infirmities, so that every transgression in the covenant shall not throw them out of covenant; he will gather with everlasting lovingkindness. (3.) In faithfulness. Every article of the covenant shall be punctually performed. Faithful is he that has called them, who also will do it; he cannot deny himself.

4. The means by which they shall be kept tight and faithful to the covenant on their part: Thou shalt know the Lord. This is not only a promise that God will reveal himself to them more fully and clearly than ever, but that he will give them a heart to know him; they shall know more of him, and shall know him in another manner than ever yet. The ground of their apostasy was their not knowing God to be their benefactor (v. 8); therefore, to prevent the like, they shall all be taught of God to know him. Note, God keeps up his interest in men's souls by giving them a good understanding and a right knowledge of things, Heb. viii. 11.

V. That, though the heavens had been to them as brass, and the earth as iron, now the heavens shall yield their dews, and by that means the earth its fruits, v. 21, 22. God having betrothed the gospel-church and in it all believers to himself, how shall he not with himself and with his Son freely give them all things, all things pertaining both to life and godliness, all things they need or can desire? All is theirs, for they are Christ's, betrothed to him; and with the righteousness of the kingdom of God, which they seek first, all other things shall be added unto them. And yet this promise of corn and wine is to be taken also in a spiritual sense (so the learned Dr. Pocock thinks): it is an effusion of those blessings and graces which relate to the soul that is here promised under the metaphor of temporal blessings, the dew of heaven, as well as the fatness of the earth, and that put first, as in the blessing of Jacob, Gen. xxvii. 28. God had threatened (v. 9) that he would take away the corn and the wine; but now he promises to restore them, and that in the common course and order of nature. While they lay under the judgment of famine they called to the earth for corn and wine for the support of themselves and their families. Very gladly would the earth have supplied them, but she cannot give unless she receive, cannot produce corn and wine unless she be enriched with the river of God (Ps. lxv. 9); and therefore she calls to the heavens for rain, the former and latter rain in their season, grapes for it, and by her melancholy aspect when rain is denied pleads for it. "But," say the heavens, "we have no rain to give unless he who has the key of the clouds unlock them, and open these bottles; so that, if the Lord do not help you, we cannot." But, when God takes them into covenant with himself, then the wheel of nature shall be set a-going again in favour of them, and the streams of mercy shall flow in the usual channel: Then I will hear, saith the Lord; I will receive your prayers (so the Chaldee interprets the first hearing); God will graciously take notice of their addresses to him. And then I will hear the heavens; I will answer them (so it may be read); and then they shall hear and answer the earth, and pour down seasonable rain upon it; and then the earth shall hear the corn and vines, and supply them with moisture, and they shall hear Jezreel, and be nourishment and refreshment for those that inhabit Jezreel. See here the coherence of second causes with one another, as links in a chain, and the necessary dependence they all have upon God, the first Cause. Note, We must expect all our comforts from God in the usual method and by the appointed means; and, when we are at any time disappointed in them, we must look up to God, above the hills and the mountains, Ps. cxxi. 1, 2. See how ready the creatures are to serve the people of God, how desirous of the honour: the corn cries to the earth, the earth to the heavens, the heavens to God, and all that they may supply them. And see how ready God is to give relief: I will hear, saith the Lord, yea, I will hear. And, if God will hear the cry of the heavens for his people, much more will he hear the intercession of his Son for them, who is made higher than the heavens. See what a peculiar delight those that are in covenant with God may take in their creature-comforts, as seeing them all come to them from the hand of God; they can trace up all the streams to the fountain, and taste covenant-love in common mercies, which makes them doubly sweet.

VI. That whereas they were now dispersed, not only, as Simeon and Levi, divided in Jacob and scattered in Israel, but divided and scattered all the world over, God will turn this curse, as he did that, into a blessing: "I will not only water the earth for her, but will sow her unto me in the earth; her dispersion shall be not like that of the chaff in the floor, which the wind drives away, but like that of the seed in the field, in order to its greater increase; wherever they are scattered they shall take root downward and bear fruit upward. The good seed are the children of the kingdom. I will sow her unto me." This alludes to the name of Jezreel, which signifies sown of God, or for God; as she was scattered of him (which is one signification of the words) so she shall be sown of him; and to what he sows he will give the increase. When in all parts of the world Christianity got footing, and every where there were professors of it, then this promise was fulfilled, I will sow her unto me in the earth. Note, The greatest blessing of this earth is that God has a church in it, and from that arises all the tribute of glory which he has out of it; it is what he has sown to himself, and what he will therefore secure to himself.

VII. That, whereas they had been Lo-ammi—not a people, and Lo-ruhamah—not finding mercy with God, now they shall be restored to his favour and taken again into covenant with him (v. 23): They had not obtained mercy, but seemed to be abandoned; they were not my people, not distinguished, not dealt with, as my people, but left to lie in common with the nations. This was the case with the rejected Jews; and the same, or more deplorable, was that of the Gentile world (to whom the apostle applies this, Rom. ix. 24, 25), that had no hope, and was without God in the world; but when great multitudes both of Jews and Gentiles were, upon their believing in Christ, incorporated into a Christian church, then, 1. God had mercy on those who had not obtained mercy. Those found favour with God, and became the children of his love, who had been long out of favour and the children of his wrath, and, if infinite mercy had not interposed, would have been for ever so. Note, God's mercy must not be despaired of any where on this side hell. 2. He took those into a covenant-relation to himself who had been strangers and foreigners. He says to them, "Thou art my people, whom I will own and bless, protect and provide for;" and they shall say, "Thou art my God, whom I will serve and worship, and to whose honour I will be entirely and for ever devoted." Note, (1.) The sum total of the happiness of believers is the mutual relation that is between them and God, that he is theirs and they are his; this is the crown of all the promises. (2.) This relation is founded in free grace. We have not chosen him, but he has chosen us. He first says, They are my people, and makes them willing to be so in the day of his power, and then they avouch him to be theirs. (3.) As we need desire no more to make us happy than to be the people of God, so we need desire no more to make us easy and cheerful than to have him to assure us that we are so, to say unto us, by his Spirit witnessing with ours, Thou art my people. (4.) Those that have accepted the Lord for their God must avouch him to be so, must go to him in prayer and tell him so, Thou art my God, and must be ready to make profession before men. (5.) It adds to the comfort of our covenant with God that in it there is a communion of saints, who, though they are many, yet here are one. It is not, I will say to them, You are my people, but, Thou art; for he looks upon them as all one in Christ, and, as such in him, he speaks to them and covenants with them; and they also do not say, Thou art our God, for they look upon themselves as one body, and desire with one mind and one mouth to glorify him, and therefore say, Thou art my God. Or it intimates that such a covenant as God made of old with his people Israel, in general, now under the gospel he makes with particular believers, and says to each of them, even the meanest, with as much pleasure as he did of old to the thousands of Israel, Thou art my people, and invites and encourages each of them to say, Thou art my God, and to triumph therein, as Moses and all Israel did. Exod. xv. 2, He is my God, and my father's God.

CHAP. II

Verſe 1. Say unto your brethren Ammi] Beſides the publike preaching of this gracious promiſe, chap. 1.10. There it ſhall be ſaid unto them &c. charge is here given that this be the ſubject of their more private diſcourſe alſo: and that they that fear the Lord ſpeak often one to another, we that were not a people, are now a people: we that had not obtained mercy, have now obtained mercy. Jubet per Prophetam ne haec vox in eccleſia taceatur. Mercer. God commands by the prophet that theſe ſweet words Ammi Ruhamah, be toſſed and talked of at every friendly meeting; I will not leave you fatherleſſe: In me the fatherleſſe findeth mercy: [non-Latin text not transcribed]. Heb. 13.5. I will never leave thee, I will not, not, not forſake thee: ſo many Nots there are in the Originall for more aſſurance, God would have ſuch precious paſſages as theſe, to be rehearſed (even in the places of drawing water Judg. 5.11. where the maids met to fetch water, or do other ordinary chares) for mutuall incouragement, and for the praiſe of his name. O the matchleſs mercy of our God! O the never-enough adored depth of his free grace! who would not fear thee o King of Nations!Pſal. 92.1. who would not be telling of thy goodneſſe in the morning, and of thy faithfulneſſe every night? Read that triumphant Pſal. 145. per totum; and be you ever chaunting out, (as they of old at their daily employments) aliquid Davidicum; ſo building up one another with Pſalms and hymns and ſpirituall ſongs. Think but on theſe two words in the text, and you cannot want matter. Is it nothing to be in covenant with God, and to be under mercy? O bleſſed are the people that have the Lord for their God, Pſal. 144.15. ſaith David. But I obtained mercy ſaith Paul. 1 Tim. 1.16. and that was his [non-Latin text not transcribed] his confident boaſting, where ever he came, being a conſtant preacher of Gods free grace: (as was likewiſe Auſtin, which makes him hardly cenſured by the Semipelagian papiſts and Arminians as an enemy to nature, becauſe ſo high a friend to grace.] Neither is he forgetfull to tell his Epheſians and others to whom he writeth, that they were once dead in ſins and treſpaſſes, but now, quickened together with Chriſt &c. They were forreiners, but now fellow-citizens with the Saints: they were darkneſſe,Eph. 5.8. but now light in the Lord, and ſhould therefore walk as children of light, and talk of his praiſes, who had drawn them out of dreadfull darkneſſe, into marvelous light. Come, ſaith David, and I will tell you what God hath done for my ſoul. The Lord hath done great things for us, ſaith the Church, whereat we are glad.Pſal. 66.19. Pſal. 126.3. Luke. 1.49. He which is mighty hath done to me great things: and holy is his name, ſaith the bleſſed Virgin. Say ye unto your brethren Ammi, and to your ſiſters Ruhamah. Say it, ſay it, to brethren and to ſiſters, upon every opportunity, and with the utmoſt importunity, that it may take impreſſion upon their ſpirits, and not be as a ſcale ſet upon the water, nor as raine falling upon a rock that leaves no ſigne behind it. The Grecians being delivered out of ſervitude by Flaminius the Roman General,Plutark. rang out Soter, Soter, that is Saviour, Saviour, with ſuch a courage, that the very birds of the ayre, aſtoniſhed thereat, fell to the earth. The people of Iſrael gave ſuch a loud ſhout at the return of the Ark, that the earth rang againe. A drowning man being pulled out of the water by Alphonſus King of Arragon, and reſcued from ſo great a death, cryed out (as ſoon as he came again to himſelf) by way of thankfulneſſe Arragon, Arragon. Valer. Max. Chriſtian. p. 41 1. Sam. 7.12. Pſal. 116.8. let us cry as loud Ammi, Ruhamah, hitherto God hath helped us, who were lately (with thoſe Iſraelites in the wilderneſſe) talking of our graves. Say therefore with the Pſalmiſt, Becauſe thou haſt delivered my ſoul from death, mine eyes from tears, my feet from falling, I will walk before the Lord in the land of the living &c.

Verſe 2. Plead with your mother, plead] Here of right begins the ſecond chapter (the former verſe being not ſo fitly ſeparated from the former chapter) and it is nothing elſe but a commentary upon the firſt, as Parcus well noteth. For the Prophet here proceedeth in accuſing the people of diſloyality and ingratitude: whereupon he denounceth a divorce and puniſhment: and then foretelleth their repentance and return into favour with God under the kingdom of the Meſſiah. Now the end wherefore both the accuſation and the promiſe is here reiterated, is not ſo much to confirm what had been before affirmed as to ſet forth the means whereby this off-caſt people was to be at length reduced unto the Church: viz. Partly by externall meanes (as ſharp Sermons and ſore afflictions) and partly by the internall grace of the Spirit of God, and good affiance of his love ſealed up to them, by ſundry ſpirituall and temporall favours conferred upon them; as ſo many love-tokens. Come we now to the words of this verſe; where Oecolampadius begins the chapter: Plead with your mother, plead] It is verbum forenſe, ſaith Mercer. An expreſſion borrowed from pleaders at the bar. q.d. Be in good earneſt with her, rebuke her roundly and openly, according to the nature of her offence: that ſhe may be ſound in the faith, and aſhamed of her perfidiouſneſs. What though ſhe be your mother, and in that reſpect to be honoured by you, yet ſhe is a perverſe rebellious woman, as Saul once ſaid of his ſon Jonathans mother (how truly I enquire not: malice little regards truth,1 Sam. 21.30 ſo it may gall or kill) and therefore to be barely and boldly told her own. Beſides, we cannot better ſhew our reſpect to Parents, then by ſeeking their ſouls health: and by dealing fairly but freely with them therein. Not as Walter Mupes (ſometimes Arch-deacon of Oxford) did by his mother Church of Rome: For relating the groſſe ſimony of the Pope in confirming the election of Reginald baſtard ſon of Jocelin Biſhop of Sarum into the ſea of Bath, he thus concludes his narration, Sit tamen Domina mater que noſtra Roma baculus in aqua fractus: & abſit credere quae vidimus: yet let our Lady, and mother Rome be as a ſtick put into the water, which ſeems to be broken, but is not ſo: and far be it from us, to beleeve our own eyes againſt her. Was this charity? or ſtupidity rather? Charity may be ingenuous, but not ſervile and blockiſh.Levit. 19.17. It is not love but hatred (if Moſes may judge) to ſuffer ſin in a deareſt friend to paſſe uncontroulled. Good Aſa depoſed his own mother for her idolatry: and our Edward the ſixt would not be drawn by any perſwaſion of friends or fear of enemies, to indulge his ſiſter, the Lady Mary, Act. & Mon. to have Maſſe ſaid in her houſe. The truth is, thoſe Ammi's and Ruhamah's that have found mercy from God, they have their hearts ſo fired up thereby with a holy zeal for him, that they cannot endure to ſee him diſhonoured, but muſt appear and plead for him againſt any in the world. Again, as any one is more aſſured of his own ſalvation by Chriſt, the more he thirſteth after the ſalvation of others; as we ſee evidently in Saint Paul that veſſell of mercy. I am perſwaded, ſaith He, or I am ſure, that neither life nor death, &c. ſhall ever ſeparate me from Gods love in Chriſt. And what followes in the very next words, but this, I ſay the truth in Chriſt, I lie not, my conſcience alſo bearing me witneſs in the holy Ghoſt; Rom. 8.38, 39. Rom. 9.1, 2, 3, 4. That I have great heavineſs and continuall ſorrow in my heart. For I could wiſh that my ſelf were accurſed from Chriſt, for my brethren my kinſmen according to the fleſh, who are Iſraelites, &c. And how effectually and convincingly he pleadeth with them to draw them to Chriſt and hold them cloſe to him, that golden Epiſtle to the Hebrewes will well witneſs to the worlds end.

For ſhe is not my wife] For I have put her away by a bill of divorcement, Iſai. 50.1. with a Habe tibi quae tua ſunt (which was the form of divorce among the Romanes) Take thine own things and be gone. Now the Jewiſh Synagogue had nothing ſhe could properly call her own, but ſin and miſery: when God firſt took her, ſhe had not a rag to her back, Ezek. 16.10. nor any kind of comelineſs. But what he was pleaſed to put upon her, verſe 14. But ſhe (fooliſh woman and unwiſe, Deut. 32.5.) truſting in her borrowed beauty plaid the harlot, & poured out her fornication on every one that paſſed by: his it was verſe 15. The Synagogue of Rome is ſuch another meretrix meretriciſſima quae gremium claudit nemini, as her own ſons ſay of her, by way of commendation. Saint John calleth her the whore, the great whore, Rev. 17.1.15. and further telleth us, that ſhe ſitteth upon her paramours in a baſe manner, in an unſeemly ſort, ſhe ſitteth upon their very conſciences, and keepes them under by force: whereas Stephen King of Polony (one of her ſons but not altogether ſo obſequious) was wont to ſay, that God had required three things to himſelf, ſc: ex nihilo aliquid facere, ſcire futura, & dominari velle conſcientijs, that is, to make ſomething of nothing, to know things to come, and to bear rule over mens conſciences. How ſhe forceth men to commit folly with her by the cruell Inquiſition; and how ſhe hireth others for preferments (Luther was offered a Cardinalſhip: Beſſarion of Nice was won over to her by ſuch an offer;Val. Max. Chriſtian. pag. 289. Thomas Saranzius was of a poor Shoomakers ſon made Biſhop, Cardinall and Pope; all in one year, and called Nicolas the fifth, Alſted. Chr. Pag. 378. the like might be ſaid of Aeneas Sylvins Canon of Trent; afterwards Pope Pius the ſecond) and for a price too, is notoriouſly known to the Chriſtian world. Stratagem nunc eſt Pontificium ditare multos ut pijeſſe deſinant, John Baptiſt. Gelli. Dialog. 5. ſaith a good Author. It is one of the Popes Stratagems to enrich men that he may oblige them to himſelf: and bring them into his own vaſſallage. In divers towns of Germany (as at Auſburgh, &c.) there was a known allowance by the year for ſuch Lutherans as would become Papiſts. Thus this whore of Rome imitateth Her in the text: of whom it is elſewhere complained, Ezek. 16.33. They give gifts to all whores (and ſo buy repentance at too dear a rate) but thou giveſt thy gifts to all thy lovers, and hireſt them that they may come unto thee on every ſide for thy whoredom: Yea thou haſt plaid the harlot with them, Nolo tanti poenitentiam emere. Dem. and yet couldſt not be ſatisfied, verſ. 28. It was but time therefore that God ſhould caſt her off, as now no wife of his but an adultereſſe of the Devil, as ſhe ſhewed her ſelf notably in the Trent-Conventicle:Jer. 3.3. where with a whores forehead that refuſed to be aſhamed ſhe not onely eſtabliſhed by a Law their abominable Idolatry, but alſo ſet forth that Heatheniſh decree, whereby ſhe equalleth (at leaſt) the Apocrypha to the holy Canon, the Vulgar puddle to the Hebrew and Greek fountains, unwritten verities and traditions to the ſacred Scriptures: and further addeth, that the holy Ghoſt himſelf is not to be hearkened unto, ſpeak he never ſo plainly and expreſſely,D. Prid. Lect. niſi accedat meretricis purpuratae eff[illegible: 1 letter]ons interpretatio, unleſſe ſhe may have the interpreting of his meaning, according to her way. O monſtruous impudency, deſerving a divorce! True it is that God hateth putting away, Mal. 2.16. and Iſa. 50.1. he tells theſe Jewes, that he had not given their mother a bill of divorcement, ut ſolent moroſi et crudeles mariti as cruell and f[illegible: 1 letter]o[illegible: 1 letter] and husbands uſe to do, for every light offence. But what he had done this way, he was meerely compell'd to it; as not able to wink any longer at thei[illegible: 1 letter] flagi[illegible: 1 letter]ious practiſes: Hear his own words. Thus ſaith the Lord, where is the bill of your mothers divorcement whom I have put away? or which of my creditours is to whom I have ſold you? Behold, for your iniquities you ſold your ſelves; and for your tranſgreſſions is your mother put away. And yet not ſo far put away neither, but that if ſhe repent, ſhe may be received again: and that's no ſmall mercy. See Jer. 3.1. They ſay, If a man put away his wife, and ſhe go from him and become another mans, ſhall he return unto her again? ſhall not that land be greatly polluted? but thou haſt plaid the harlot with many lovers; yet return again to me, ſaith the Lord. Lo, God is above Law; and his mercy is matchleſs: he will do that for his people that none elſe in like caſe would ever be drawn to do, Mic. 7.10. Who is a God like unto thee? ſaith the Prophet, by way of admiration. David never came near his concubines more after that Abſalom had gone in to them, and Achitophel judged that act would be ſuch an injury, as David would never put up and therefore gave that pernicious counſell. But Gods thoughts are not as mans thoughts, neither are our wayes his wayes, &c. Of mercy, and multiplied-pardons.Iſai. 55.8.9. But as the heavens are higher then the earth ſo are his wayes higher then our ways, and his thoughts then our thoughts. We are not to mature things according to our own modell; and to have as low thoughts of God and his goodneſs as thoſe Miſcreants once had of his power, when they demanded, Can God prepare a table for us in the wilderneſſe? Can he give us water out of the Rock? Surely a Finite creature cannot beleeve the infinite attributes of God throughly, without ſupernaturall grace: which therefore muſt be implored, and every of us excited not to caſt away our confidence which hath ſo great recompenſe, ſo great encouragement:Ezek. 18. but to ſay to our mother, and each to other, put away your whoredoms. &c. Caſt away all your tranſgreſſions, &c. Ye have done all this wickedneſſe (ſaith Samuel to the revolted People of his time) but what of that? yet turn not aſide from following the Lord: for that were to adde rebellion to ſin, as Herod to all his other hateful practices added that of beheading the Baptiſt. Do not therefore turn aſide from following the Lord,1 Sam. 12.20, 21, 22. but go home again to him, and he will ſpeak peace. For the Lord will not forſake his people for his great Names ſake: ſith it hath pleaſed the Lord once to make you his people. He choſe you for his love: and now loves you for his choice; yea he cryes after you, as once, Return you backſliding children, and I will heal your backſliding. O that you would reciprocate and ſay, Behold, we come unto thee; for thou art the Lord our God. Jer. 3.22.

Let her therefore put away her wheredoms out of her ſight] Not out of my ſight, (as a Lapide readeth it, neither according to the Original, nor yet his own vulgar Tranſlation) but out of her ſight, or from her face, So the Sepiua. [non-Latin text not transcribed]. and her adulteries from between her breaſts. Sed quid hoc ſibi vult? ſaith Calvin here. But what may be the meaning of this. It ſurely ſeemeth harſh to ſay, that women play the whores; either with their faces, or with their breaſts: And yet it is not unknown to the Learned what Arch[illegible: 1 letter]ſilans the Philoſopher ſaid to a young wanton, that caſt luſtfull looks, and laſeivious glances upon others; Nihil intereſt quibus membris cinaedi ſitas, poſterioribus an prioribus: You may be naughty-packs more wayes then one And Plutarch tells of a certain Oratour,Li. [non-Latin text not transcribed] am & pupillam oculi ſignificat. that ſaid of an impudent fellow; Quod in oculis haberet non [non-Latin text not transcribed] ſed [non-Latin text not transcribed], that he had in his eyes not Pupils, but Punks. And S. Peter ſaith of the Sectaries of his time, that they had eyes full of the adultereſſe, (ſo runs the Originall) and that could not ceaſe to ſinne, 2 Pet. 2.14. It is evident enough (ſaith Calvin) that the Prophet in this Text alludeth to the manner of harlots, painting their faces, decking, [non-Latin text not transcribed]. or laying out their breaſts to allure lovers. Filthy dreſſing and naked breaſts, (ſaith another Divine) this is whoredom between the breaſts. A third calleth naked breaſts and wriſts,Bifield on 1 Pet 2. Mr. Bolion. abhorred filth. Hierom ſaith, if a man or woman adorn, or carry themſelves ſo, as to provoke others to luſt after them, though no evil follow upon it, yet the parties ſhall ſuffer eternal damnation; becauſe they offered poyſon to others, though none would drink it. In Scripture, women taxed for this, were notorious wicked perſons, and uſually whores: as Tamar, Jezabel, thoſe Damoſels, Eſay 3. Dives, Luke 16. Lupa Romana, Rev. 1.73. Our Henry the ſixth, when a Mask of women were preſented unto him, whereof ſome of them ſhewed their naked breaſts, he left the preſence, crying,Daniels hiſt 1[illegible: 1 letter]8. Fie, fie Ladies, in ſooth ye are to blame, to bare thoſe parts to the eyes of man, that nature appointed modeſty to conceal. Frederick the Emperour, ſeeing ſome countrey wenches, neer Florence, in dancing to ſhew their naked legs, Eamus, ſaid he, meretricum hic ludus eſt non virginum, Let us go hence, for this is not maids play,Vol Moz. C[illegible: 2 letters]ſt. 377. but whores rather. That Yonker in the Proverbs, was met by a woman with the attire of an harlot, and ſubtill of heart, or truſſed up about the breaſts, [non-Latin text not transcribed] pro [non-Latin text not transcribed] quaſi nudato pude[illegible: 1 letter] d[illegible: 1 letter]. And ve[illegible: 1 letter]ſe 18. Ne[illegible: 1 letter]v[illegible: 1 letter]h dod[illegible: 2 letters] [illegible: 1 word] uberibas. with her upper parts naked, like a bedlam. So Levi Ben Gerſom, ſhe met him with her naked breaſts, yea with ſomething elſe naked, which modeſty forbids to name, as ſome conſtrue that Text, Prov. 7.10. So ſhe caught him and kiſſed him, verſe. 13, with ſtrange impudency: and no queſtion but having caught him, her luſt grew more flagrant: as by unclean touches of the face and breaſts, men are more enkindled. Hence that of our Saviour in expounding the ſeventh Commandement, Matth. 5.30. If thy right hand offend thee, ſc. by dalliance, and wanton touches, cut it off, &c. Hippocrat[illegible: 1 letter]s obſerveth, that there are venae & viae ab utero ad mamillas, veins and paſſages that go from the beily to the breaſts; and that's the reaſon that he gives of the temptation to luſt, that is in the breaſts. Keep thy ſelf pure, ſaith Saint Paul to his ſonne Timothy. And again, The younger women exhort with purity, or chaſtity. It is not ſafe to pry into the beauty of young women. Ʋt vidi ut perij, &c. The eyes are thoſe windows of wickedneſſe, and loop-holes of luſt. Let her therefore put away her whoredoms out of her ſight. Prov. 6.25. And let not the ſtrange woman take thee with her eye-lids, ſaith Solomon. For prevention hereof, in Chryſoſtoms time, the women were disjoyned from the men in the Church, by a woodden wall. And Tertullian ſaith to the Chriſtian women, Judicabunt vos Arabiae foeminae Ethnicae, &c. The Heathen women of Arabia ſhall judge you:De veland. virg. c. 17. for they do not onely cover their faces but their heads too; and rather then they will have any part appear naked, they will let the light but into one eye. In Barbary, they ſay, it is death for any man to ſee one of the Xeriffes concubines;Heyl. Geog. pag. 156. and for them too, if when they ſee a man (though but thorow a caſement) that do not ſuddenly ſcreek out. Millions of people have died of the wound in the eye. Aholah and Aholibah, that is, Iſrael and Judah, no ſooner ſaw the Aſſyrians, (thoſe deſirable young men) though but pourt[illegible: 2 letters]yed upon the wall, but they doted upon thoſe Paramours, and received them into the bed of love, Ezek. 23.16, 17. Et divarica[illegible: 1 letter] it tibias ſuas, Ezek. 16.25. and multiplied their whoredoms. The very ſight of the Altar at Damaſ[illegible: 1 letter]us, ſet Abaz agog to have one of the ſame faſhion, 2 King. 16. And Jeroboam coming out of Egypt, where the Ox was worſhipped, brought home two Calves with him; and ſet them up at Dan and Beth[illegible: 1 letter]l. The Nicodemites and Familiſts hold it no ſin, to be preſent at Idoll-ſervice, and alledge a Text for it out of Apocryphall Baruc. Mr. Borroughs. But a good Interpreter well obſerveth, that, that which is intended ſpecially here, in theſe words, Let her put away her whoredoms out of her ſight, and her adulteries, &c. is, that they ſhould not be content meerly with change of their hearts, to ſay, Well, we will acknowledge the Lord to be the true God, and our hearts ſhall wholly truſt in him; but for theſe externall things, what great matter is in them? Oh no, they muſt abſtain from all appearance of evil, from the badges of Idolatry, &c. Thus he. Thoſe badges, or enſignes of Idolatry they uſually carried between their breaſts, (ſaith another Authour) to teſtifie that the Idoll had their hearts; whereas Chriſt ſhould have been there, Cant. 1.13. Who to ſhew his dear love to his Church, appeared to John girt about the paps with a golden girdle, Rev. 1.13. See the Note there, Cor ſedes amoris. The heart is the ſeat of the affections. Hence God calleth for it; My ſonne give me thine heart: and the devil ſtrives for it, Luk. 22.3. Act. 5.3. Once he ſtrove about a dead mans body, Jude ver. 9. but his deſigne therein, was to have ſet up an idoll for himſelf in the hearts of the living. His eldeſt ſon and ſucceſſour the Pope, uſeth the ſame policie. It was a watchword in Gregory the thirteenths time, in Queen Elizabeths dayes, My ſon, give me thy heart: Diſſemble, go to Church, be a Papiſt in heart, and then do what ye will: Take the Oath of Allegiance, Supremacy, any thing that ſhall be put to you, I will abſolve you. Do but carry a Crucifix between your breaſts (that's the place where they wear ſuch mawmets) and kiſſe it when you have ſworn (as Lewes the eleventh of France uſed to do) and it ſhall ſuffice.Cominaeus. An oath upon the conſcience of a Popiſh Idolater is like a colier upon a Monkeys neck; that he will ſlip on for his Maſters pleaſure, and ſlip off again for his own. Paſcenius ſcoffes King James for the invention of the Oath of Allegiance. Equivocation the Jeſuites have invented, or revived rather, ad conſolationem afflictorum Catholicorum, for the comfort of afflicted Catholikes, as Garnet and Blackwell profeſſe. So impudent is Idolatry, ſuch frontleſſe whoredoms appear in their very faces, they openly proſtitute themſelves; Imo volunt extare ſigna foeditatis ſuae, ſaith Calvin, here they hang out their filthy ſuperſtitions in the ſight of the Sun, as Sodom: they ſet them upon the cliffe of the rock, as Jeruſalem, Ezek. 24.7, 8. ut ſimiles ſint publicis ſcortis, like common whores that ſolicite lovers, and ſend to them, as ſhe, Ezek. 22. It was a ſad complaint God made Chap. 7.1. of this Prophecie. When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, then it broke forth as the leproſie in their foreheads: Their fornications were not onely covert, but overt. Their whoredomes in the face, were their worſhipping the two golden Calves and Baalim (ſaith Parcus) their adulteries between their breaſts, were their truſt in Idols, in the arm of fleſh, in confederacies, &c. when they would ſeem nevertheleſſe to truſt in God alone: As now the Papiſts profeſſe to do, and have thereto coyned diverſe nice diſtinctions of worſhip, per ſe, & per accidens, proprie, & improprie, and a hundred the like evaſions. But there is no hiding of their Aſſes cars by theſe ſubtilties. Doctor Reynolds in his Books de Idolatria Romana hath (among others) proved them rank Idolaters. Weſton writes, that his head aked in reading that Book; but they all yeeld it unanſwerable: and yet they repent not of the works of their hands, that they ſhould not worſhip devils, and idols of gold, and ſilver, and braſſe, and ſtones, and of wood, which neither can ſee, nor hear, nor walk, Revel. 9.20. But, as thoſe that make them, are like unto them, ſo are all thoſe that truſt in them, ſtockiſh, and ſ[illegible: 1 letter]upid; given up to the efficacy of errour, to beleeve a lie, yea and that againſt common ſence, Iſaiah 44.17. which is no ſmall ſtumbling-block, to both Jews and Mahometans.

Verſe 3. Leſt I ſtrip her naked] Deus ideo minatur ut non puniat. God therefore threatneth, that he may not proceed to puniſh. Here he doth not ſo much direct as threaten, as conditionally terrifie, from the pernitious effect, or ſad iſſue of their adulteries, a full and finall deſolation, after an utter deprivation of Gods gifts and graces, ſhadowed under a fourfold Metaphor. 1. Of ſtripping her of all her borrowed beauty, thoſe jewels, and that comelineſſe that he had put upon her. 2.Ezek. 16.6. Of reducing her to her firſt forlorn condition wherein he found her, Ezek. 16. viz. in her blood, in her blood, in her blood, as it is there ſaid and ſet out for greater emphaſis. 3. Of laying her waſt as a wilderneſſe, (by the incurſions and hoſtilities of cruel enemies) or, as in the wilderneſſe (ſo ſome read it, by underſtanding the particle In) that is, as in the wilderneſſe of Arabia, where they were put to great ſtraits when they came out of Egypt. The very firſt handſel God gave them there, was bitterneſſe and thirſt. It was by Marah that they came to Elim, &c. 4. Of afflicting and puniſhing her with the moſt miſerable and unſufferable kinde of death; I will ſlay her with thirſt, which is worſe then to be ſlain with hunger. All which is ſoretold, with ſome hope nevertheleſſe of grace and forgiveneſſe, if ſhe return and ſeek the Lord; as by the word leſt is ſecretly given to underſtand: Leſt I ſtrip her naked,] As a jealous husband ſnatcheth away with indignation the clothes and ornaments that he had beſtowed upon his adulterous wife. The Lord threatneth the wanton women of Zion, to make naked their ſecret parts, Eſay 3.17. ſo that their ſhame ſhould be ſeen, Eſay 47.3. even all their nakedneſſe, Ezek. 16.37. to diſcover their skirts upon their face, as Nahum. 3.5. Thus the great whore of Babylon is threatned with nakedneſſe, Revel. 17.16. And this we ſee already performed upon her in part, as Mr. Philpot barely told Chadſey in that vehement expreſſion of his, Afore God, you are bare-breecht in all your religion:Act. & Mon. 1657. he uttereth it ſomewhat more groſſely. There was a baſe cuſtome in Rome, that when any woman was taken in adultery, they compelled her (for a puniſhment) openly and beaſtly to play the harlot: ringing a bell whiles the deed was doing, that all the neighbours might be made aware. This the good Emperour Theodoſius took away, M. Clark in the life of Theod. ſenior. 47. and made better Lawes for the puniſhment of adultery. God, when he threatneth to ſtrip the Jewiſh Synagogue naked, meaneth (ſaith Mercer) that he will take away ornamenta regni & ſacerdotit thoſe ornaments of the Kingdome, and of the Prieſthood, leave them as, 2 Chron. 15.3. without the true God, and without a teaching Prieſt, and without Law, ſine lege, ſine rege, ſine fide, as the Braſilians are ſaid to be. The children of Iſrael (ſaith our Prophet, Chap. 3.4. where he interprets this Text) ſhall abide many dayes without a King, and without Princes, and without a ſacrifice, and without an image, and without an Ephod, and without Teraphim: that is, without any forme of civil Government, and without any exerciſe of true (yea or of falſe) religion. What a comfort was it to good David, in his baniſhment, and after the ſlaughter of the Prieſts by Saul (even fourſcore and five perſons, that did wear a linnen Ephod, 1 Sam. 22.18.) that Abiathar the ſon of Abimelech, came down to him to Keilah, with an Ephod in his hand, and that thereby he could enquire of God what to do, as he did,1 Sam. 23.6. 1 Sam. 30.7? And what a grief and miſery to Saul, that God had forſaken him in thoſe viſible pledges of his favour, and would not be found of him? Hence he lay all open and naked to his enemies; who now might do what they would to him, and none to hinder them. This alſo was the caſe and condition of the people, when Aaron (by making the golden Calf at their command) had made the people naked unto their ſhame amongst their enemies, Exod. 32.25. that is, deſtitute of Gods powerfull protection, and deprived of their former priviledges. A people, or a perſon may ſin away their happineſſe; and forfeit the favours they formerly enjoyed. An hypocrite may loſe his gifts, and common graces; as that idle and evil ſervant did his talent; his light may be put out in obſcure darkneſſe. See Ezech. 43.11, 17. with the Note.

and ſet her as in the day that ſhe was born,] Not onely nudam tanquam ex matre, Naked as ever ſhe was born, (The Albigenſes in France, thoſe old Proteſtants, were turned out ſtark-naked, both men and women, at the taking of Carcaſſon, by the command of the Popiſh Biſhop: and ſo were thouſands of good Chriſtians by the bloody Rebels in Ireland now alate) but as ſhe was born of the Amorite, and Hittite; her navel was not cut, her birth-blot was not waſhed in water, nay ſhee was caſt out into the open field, and no eye pitied her. (as the Princeſſe did Moſes, and as the ſhepherdeſſe did Romulus and Remus) See all this and more, moſt elegantly ſet out, Ezek. 16. together with what high honour, and ſumptuous ornaments God did put upon her, verſe 11, 12. What this people were in the day of their nativity, Ioſhuah telleth them in part, Chap. 24.2. Your fathers dwelt on the other ſide of the flood in old time, even Terah the father of Abraham, and the father of Nahor, and ſerved other gods: And I took your father Abraham out of Ʋr of the Chaldees, as a brand out of that fire, &c. and gave him Iſaac[illegible: 1 letter] And I gave unto Iſaac Iacob, who, together with his children, went down into Egypt, where they fell to the worſhipping of Idols, Ezek. 16.26. And although they were there, held under miſerable ſervitude, yet they continued exceeding wicked and abominable. The fire of their afflictions ſeemed to harden their hearts, as much as the fire of the furnace did the bricks they made. Hence, as they hardened their hearts. God hardened his hand, and had haſtened their deſtruction, had it not been that he had ſeared the wrath of the enemy: leſt their adverſaries ſhould behave themſelves ſtrangely, Deut. 32 27. and leſt they ſhould ſay, our hand is high, and the Lord hath not done all this. Pſal. 107.8. The Pſalmiſt was ſenſible of all this & therefore ſaith, Our fathers underſtood not thy wonders in Egypt, they remembred not the multitude of thy mercies, but provoked him at the ſea, even at the Red ſea. Nevertheleſſe he ſaved them for his Names ſake &c. And what was it elſe, but the reſpect to his own great Name, and the remembrance of his holy covenant that moved the Lord to premoniſh this perverſe people of their preſent danger: and not to ſuffer his whole wrath to ariſe againſt them, and to ruſh in upon them without a Ne forte, Am. 4.12. leſt I ſet her as in the day &c. The eſo[illegible: 1 letter]e thus will I do unto thee, O Iſrael: and becauſe I will do this unto thee, prepare to meet thy God with intreaties of peace. leſt your houſe be left unto you deſolate. Luc. 21. leaſt wra[illegible: 1 letter]h ſeiſe upon you, and that without remedy. And make her as a wilderneſs] after that [illegible: 1 letter] have brought her out of a wilderneſſe, and ſet her in a land that floweth with milk and hony. God can quickly curſe our bleſſings, and deſtroy us after that he hath done us good. See this excellency ſet forth Iſay 5.5. and Jer. 17.5.6. Pſal. 107.34. Zech. 7.14. with the Note there and take heed leſt living in gods good land, but not by Gods good lawes, we forfeit all into his hand, and he take the forfeiture. For he had rather that wild beaſts ſhould devour the good of a land, yea, that Satyres and devils ſhould dance there: then that wicked and ſtubborn ſinners ſhould enjoy it. If Philip of Spain could ſay he had rather have no ſubjects, then Lutheran ſubjects: And if the Councell of Tholouſe (out of a like blind zeale for propagating Popery) did decree that the very houſe ſhould be p[illegible: 1 letter]lled down in qua fuerit inventus baereticus wherein an heretick (as they then called Gods true ſervants) wa[illegible: 1 letter] found: How much more ſhall the King of heaven, the righteous judg, root out and pluck up a rabble of rebels that refuſe to be ruled by him. Idolatry is a Land-deſolating ſin, and brings in the devouring ſword Judg 5.8.1. Joh. 5.21. Pſal. 78.58.59.62. Jer. 22.7.8.9. Cavete ab Idolis. And ſlay them with thirſt] Surgit hic oratio, ſurgit afflictio; To be ſlame with thirſt is a grievous judgment. Lyſimachus parted with his kingdome, for a draught of water in a dry land: and made himſelf of a great King a miſerable Captive to the King of Getes; Darius ſlying from his enemies,Plut. was glad to drink of a dirty puddle, that had carrion lying in it: profeſſing that it was the ſweeteſt draught that ever he drank in his life. Dives would have given all that ever he was worth for a drop of cold water. The members, infeebled for want of due moiſture, ſeek to the veynes for relief, the veines to the liver, the Liver to the Entrals, the Entials to the ventricle, [illegible: 1 letter]he ventricle to the orifice. But theſe being not ab[illegible: 1 letter]e to impart what they cannot receive, One he cryes, Father Abraham. But hoſpitable Abraham hath it not to him:Rab. Samuel. fire and brimſtone, ſtorme and tempeſt, is now the portion of his cup, extream thirſt is a piece of Hels pains,Act. & Mon. fol. 1547. and one of the greateſt of earths miſeries. A dear ſervant of God in Queen Maries dayes, (kept and pined in priſon) would faine have drunk his own water: but for want of nour ſhm[illegible: 1 letter]nt could make none. Inward refreſhings he had, even thoſe divine conſolations of the ma[illegible: 1 letter]ty[illegible: 1 letter]s: he drank of the river of Gods pleaſures, Pſal. 26.8. which caſt him into a ſweet ſl[illegible: 3 letters]: at which time one clad all in white ſeemed to ſtand before h[illegible: 1 letter]m and to ſay, Samuel, Samuel, be of good cheer, for after this day tho ſh[illegible: 2 letters]t never be hungry or thirſty more: for ſoon after this he was buried: and from that time till he ſhould ſuffer, he felt neither hunger nor thirſt (as himſelf declared) though he were kept by the cruel B of Norwich with 2. or 3. morſels of bread every da[illegible: 1 letter], and th[illegible: 1 letter]ee ſpoonfuls onely of water. Mercer expounds this text of ſpirituall thi[illegible: 1 letter]ſt, the ſame that was foretold by Amos. Am. 8 Ideo que ſubdit verſ. 4. ſaith Oecolampadius, and therefore God addeth in the next verſe, that he will not have mercy upon her childrer, but will kill them with death; hu[illegible: 2 letters] them to hell as he threateneth to do Jeſ[illegible: 1 letter]bel's children, Ren. 2.23. Oh when the poor ſoul ſhall be in a wilderneſſe in a dry and thirſty land, ſcorched and parched with the ſenſe of ſin and feare of wrath; when the terrours of God fall thick upon it, even the invenomed arrowes of the Almighty: Beſides the bufferings of Satan, that haile ſhot, hell-ſhot of fiery darts, Eph. 6. ſo called for the dolour and diſtemper they work, (in alluſion to the poiſoned darts uſed in war by the Scythyans and other nations, the venemous heat whereof is like a fire in the fleſh) when conſcience I ſay ſhall by this means lie burning and boyling, what would it not gieve for a cup of conſolation, Phil. 2.1. Gen. 16.14. Judg. 15.19 yea for any conſolation in Chriſt as the Apoſtle hath it, for any Beer-lahai-roi, to fill the bottle at, yea for any En-haccore, any cleft in a jaw-bone to revive a thirſty Sampſon, that muſt elſe be ſlaine with thirſt. David never ſo deſired after the water of the well of Bethlehem, as he did after God in a dry and thirſty land, where no water was, Pſal. 63.1. As the hunted Hart (the Hind ſaith the Septuagint) panteth after the water-brookes, ſo panteth or brayeth my ſoul after thee. My ſoul thirſteth for God &c. Oh, [non-Latin text not transcribed] Pſal. 42, 1.2.3 when ſhall I come and appear before God. The tears have been my meat &c. Hunters ſay the Hart ſheds tears (or ſomthing like) when hotly purſued, and cannot eſcape. He is a beaſt thirſty by nature, and whoſe thirſt is much increaſed when he is hunted, The female eſpecially, in whom the paſſions are ſtronger then in males. Chriſt (that Aicleth Shachar, that is, the morning-Hart or ſtagg, as he ſeemeth to be ſtiled Pſal. 22.1. in the title, felt his ſoul heavie to the death in his bitter agony; and taſted ſo deep of that dreadfull cup, that in a cold winter night he ſwat great clods of blood, which, through cloths and all, fell down to the ground. And when this lamb of God was even a roaſting in the fire of his fathers wrath, he cryed out, I thirſt. At which time men gave him cold comfort, even vineger to drink: but God his Father moſt ſweetly ſupported him: ſo that he might better ſay then David, In the multitude of my perplexed thoughts within me, thy comforts have refreſhed my ſoul. But what ſhall thoſe poore creatures do that are ſtrangers to the promiſes, and have no water of the well of life to relieve them, when Gods wrath is as a fire in their bones, and falleth upon their fleſh like molten-lead or running-bell-mettle. Then they that have ſuckt in ſin as an Ox ſucks in water, ſhall ſuck the gall of aſp[illegible: 1 letter] and venom of vipers, and have none to pitty them. Francis Spira fele this ſpirituall thirſt &c.

Verſe 4. And I will not have mercy upon her children] Lo here another, And to thoſe foure afore; and more dreadfull then the reſt: Like as that in the 16. of Jeremy verſ. 13. where I will not ſhew you favour, was worſe to them then their captivity in a ſtrange countrey. Say that God do caſt off his people, yet if he ſay,Ezek. 7.5. they ſhall be as if I had not caſt them off, and will hear them Zech. 10.6. the affliction is nothing ſo great, as when he ſends an evill, an onely evill without mixture of mercy, as here. Oh, this pure wrath, this judgment without mercy muſt needs be very heavy: when it is once grown to hatred, there is little hope. Hoſ. 9.15. All their wickedneſſe is in Gilgal, for there I hated them. God is not of himſelf [non-Latin text not transcribed] a hater of mankind, but the contrary, Titus 3.4. But ſuch is the venemous nature of ſin, and ſo contrary it is to Gods both holy nature and juſt law, [non-Latin text not transcribed]. that he cannot but hate it in whomſoever he finds it: yet with this difference, that he pitties it rather in his Saints, & hates it in his enemies: as we hate poyſon in a toad, but we pitty it in a man: becauſe in the one it is their nature, in the other, their diſeaſe. And as revenge is the next effect of hatred, wicked men may expect no better dealing from God, then a man would afford to his ſtubborn enemy. Pharoah had plague upon plague: neither did the Lord leave him, till he had daſht the breath out of his body: ſo true is that of the Pſalmiſt,Pſal. 18. With the froward thou wilt wreſtle, and that of Solomon, The back ſlider in heart ſhall be filled with his own wayes. He hath made a match with miſchief, he ſhall have his belly-full of it.Prov. 14, He would needs have his own way, and had it, (for I would have purged him, but he would not be purged) Now I will have my way another while: for thou ſhalt not be purged from thy filthineſſe any more, till I have cauſed my fury to reſt upon thee, Ezek. 24.13. So our Saviour to thoſe refractory Jewes in the Goſpell. I would have gathered thee as the hen gathereth her chickens, I would but thou wouldſt not: therefore they ſhall lay thee even with the ground, and thy children within thee. And I will not have mercy upon her children] Lo, God is ſo incenſed by a generall defection, that he will make havock and deſtroy even the mother with the children, (which was Jacobs great fear, Gen. 32.11.) yea he will daſh the mother in pieces upon the children as Shalman did at Betharbel Hoſ. 10.14 he will put young and old into the ſame bag together, as fowlers deal by birds, which yet was forbidden by a law, [non-Latin text not transcribed]. Qualis mater talis filia. Partus ſequitur ventrem. Deut. 22.6. his eyes ſhall not ſpare children, as Iſai. 13.19. And why? For they are the children of whoredoms] They are maliex malis, as Hierom interprets it: they love and live in the adulteries of their mother: they take after her, as the birth uſually followeth the belly, and as in a Syllogiſme, the concluſion followes the weaker propoſition. Thoſe Jewes in the Goſpel boldly boaſted to our Saviour that they were not the children of fornication, for they had Abraham to their father Joh. 6.33. nay, God to their father verſ. 41, But he as boldly telleth them, that they a e[illegible: 1 letter]a baſtardly brood, yea a ſerpentine ſeed; and that they were of their father the devil, verſ. 44. And in another place, as Serpents, ſaith He, ye generation of vipers, how can ye eſcape the damnation of hell. If mercy interpoſe not, as the cold grave muſt one day hold your bodies, ſo hot hell your ſouls. But I will have no mercy upon her children: for they are the children of fornications] i.e. they are not onely miſbegotten and illegitimate, (which though no fault of theirs, yet is their reproach, as hath been ſaid in the Notes on the former chapter) but they are children of fornications in an active ſenſe too; they have learned of their mother to fornicate: they are as good at reſiſting the holy Ghoſt, as ever their Fathers were, Acts 7.51. they fill up the meaſure of their fathers fias, that wrath may come upon them to the utmoſt. Children as they derive from their parents a curſed birth blot which comes by propagation; ſo they are very apt to fall into their vices by imitation: and then they [illegible: 1 letter]ue both their own and their parents iniquities.

Verſe 5. For their mother hath plaid the harlot] Being a wife of whoredoms chap. 1.2. (ſee the Note there,) therefore I will not have mercy upon her children, but will root out all her increaſe, job. 31.12. Either ſhe ſhall commit whoredom, and not increaſe, Hoſ. 4.10. Or if ſhe do, it is for miſchief: ſhe ſhall bring forth children to the murtherer: or at leaſt, ſhe ſhall bequeath them a fearfull legacy of ſin and puniſhment, worſe then that leproſie that Gehezi left to his poſterity, or that Joab leſt to his, 2 Sam. 3.29. lameneſs and gonorrhaea, &c. It is a dangerous thing to keep up the ſucceſſion of a ſin in the world, and to propagate guilt from one generation to another: it is a great provocation. When the wickedneſſe of ſuch is ripe in the field (and they have filled up the meaſure of their fathers ſins) God will not let it ſhed to grow again: but cuts it up by a juſt and ſeaſonable vengeance. Let parents therefore break off their ſins and get into Gods favour: if for nothing elſe, yet for their poor childrens ſake: labouring to mend that by Education which they have marred by propagation and evil example. And let children of wicked parents (as they tender their own eternall good) take Gods counſell, Ezek 20. verſ. 18.30. Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? Oh, walk ye not after the ſtatutes of your fathers: neither obſerve their judgements, nor defile your ſelves with their idols. True it is, men are wonderous apt to dote upon their fathers doings, and are hardly drawn off from their vain converſation by received tradition from their anceſtors 1 Pet. 1.18. A bo[illegible: 1 letter]e majori diſcit arare minor. Ovid. Preſcription is held Authoritie ſufficient. Me ex ea opinione quam à majoribus accepi de cultu deorum nullius unquam movebit oratio, [illegible: 1 letter]ic. ſaith Tully, No man ſhall ever diſſwade me from that way of divine worſhip that my forefathers lived and died in. It is reported of a certain Monarch of Morocco, that having read Saint Pauls Epiſtles he liked them ſo well, that he profeſſed that were he then to chuſe his Religion, he would, before any other, embrace Chriſtianity. But every one ought,Heyl. Geog. pag. 714. ſaid he, to die in his own Religion: and the leaving of the faith wherein he was born was the onely thing that he diſliked in that Apoſtle. Thus He. Sed teto erravit caelo, Antiquity muſt have no more Authority then what it can maintain, [non-Latin text not transcribed], Mine Antiquity (ſaid Ignatius) is Chriſt Jeſus, who ſaid not to the young man, Do as thy forefathers, but Follow thou me. She that conceived them hath done ſhamefully] She hath utterly ſhamed her ſelf and all her friends; husband, children, all. The woman is or ſhould be the glory of the man. Solomons good huſwife was ſhe, Prov. 31.28, 29. Her children riſe up and call her bleſſed: her husband alſo, and he praiſeth her, ſaying, Many daughters have done vertuouſly: but thou excelleſt them all. Alphonſus King of Arragon was once reſolved never to commend his wife, leſt he ſhould be accounted immodeſt, or uxorious: but afterwards he changed his mind,Val: Max. Chri. 73. and was ſo taken with his wives vertues and conſtancy, that he reſolved to praiſe her quocunq in trivio, cui que obvio, ſine modo, et modeſtia in all places and companies, &c. So did Budaeus, Pareus, and others.Plin. Tacit. utinam aut coelebs vixiſſem, aut orbusperirſſem. Prov. 14.34. Deut. 28. Jer. 25.9. Ezek. 5.15. but a wicked wife, (an harlot eſpecially) puts her husband to the bluſh and is a great heart-break, as Livia was to Auguſtus (Eudemus was both her Phyſician and her ſtallion) his children alſo proved ſtart naught: which made him wiſh that either he had lived a Batchelour, or died childleſſe. Righteouſneſs exalteth a nation: but ſin is a ſhame to any people. It is the ſnuff that dimmeth their candleſtick, the leaven that ſowreth their Paſſeover, the reproach that rendreth them a proverb, and a by-word, an aſtoniſhment and an hiſſing, a taunt and a talk to other countries. Such was Iſraels Apoſtaſie & Idolatry, their ſubjecting Religion to carnal policy in ſetting up the two calves, and Baalim: when Ephraim ſpake there was trembling, and then he exalted himſelf in Iſrael: but when he offended in Baal, he died Hoſ. 13.1. Whilſt he kept cloſe to God, who but Ephraim. None durſt quack, but all quaked at the name of Ephraim: he was on high, and much honoured. But when he declined to Idolatry, he became contemptible: and every paltry adverſary caſt dirt in his face, and crowed over him. So true is that of Solomon, The wiſe ſhall inherit glory: Prov. 3.35. but ſhame ſhall be the promotion of fools: What a victorious Prince was Henry the fourth of France, till he (for politike reſpects) turned Papiſt? Till then he was Bonus Orbi: but after that, Orbus Boni, as the wits of the time played upon his name Borbonius, Life of Phil. de Mornay. by way of Anagram. Once he was (before his revolt) perſwaded by Du-Pleſſy to do publike pennance for having abuſed the daughter of a certain Gentleman in Rochel, by whom he had a ſon. Hereunto he was drawn with ſome difficulty, being read, to fight a battle: and this was no diſgrace to him: But when, by compliance at leaſt, he became an Idolater for lucre of a crown, and love of life, he became a vile perſon, as Antiochus is called, Dan. 11.21. and was worthily laſhed with rods by the Pope, in the perſon of his Embaſſadours; and butchered by the inſtigation of thoſe Jeſuites whom he baſely recalled into France, whence they had been baniſhed, and admitted them into his boſom; making Father Cotton his Confeſſour et ſic probroſe ſe geſſit, et rem confuſione dignam admiſit, as here. He both ſhamed and undid himſelf. For ſhe hath ſaid, I will go after my lovers] Amaſios meos, My ſweet-hearts, Marbeck. Act. & Mon. thoſe that have drawn away my heart from my husband. But if that perſecutour could ſay to the Martyr. What (a devil) made thee to meddle with the Scriptures? how much better might it be ſaid to the Synagogue, (and ſo to all Apoſtates) What (a devill) meant you to go a whoring from ſuch an husband (who is totus, Cant. 5.16. totus deſiderabilis, altogether lovely, even the chief of ten thouſand,) after dumb idols and falſe Prophets who are their brokers (proxenetae et proci) and ſpokeſmen? Athenaeus brings in Plato bewailing himſelf and his own condition, that he was taken ſo much with a filthy whore. Adultery is filthineſſe in the abſtract: Gelulim. Ezek. 22.3. 1 Pet. 4.3. ſo is alſo idolatry: and therefore idols are called by a word that ſignifieth the very excrements that come out of a man; a tearm too good for thoſe dunghill-deities, thoſe abominable idolatries, as Saint Peter expreſſeth it. Mention is made in hiſtories of a certain heathen people that puniſh adultery with death: and with ſuch a death as is ſuitable to the ſin. For they thruſt the adulterers or adultereſſes head into the paunch of a beaſt, where lieth all the filth and garbage of it, there to be ſtifled to death. [non-Latin text not transcribed] Jude 7. Sodom and Gomorrha had fire from heaven for their burning luſt: and ſtinking brimſtone for their ſtinking brutiſhneſſe. They are alſo thrown out (as St. Jude phraſeth it) for an example, ſuffering the vengeance of eternall fire. And in the like pickle are the Beaſt, and the falſe Prophet (thoſe Arch-idolaters) for theſe both are caſt alive into a lake of fire burning with brimſtone Rev. 19.20. And worthily,Eſay 3.9. ſith they declared their ſins as Sodom, they hid it not: And as this huſwife in the text: who ſaid I will go after my lovers] ſhe did, of wickedneſs forethought, upon deliberation, de induſtria, ex conſilio, wilfully and of purpoſe, impudently and without all ſhame of ſin, ſay, I will go after. This was ſhameles indeed: They ſhould rather have gone after her,Deut. 23.18. then ſhe after them. Moſes fitly compareth a whore to a ſalt-bitch that is followed after by all the dogs in a town. And am I dogs-head, ſaid Abner to Iſhboſheth, 2 Sam. 3.8. that is. Am I ſo given to luſt & laſciviouſnes as dogs are that run after every ſalt-bitch? But this harlot verified that ſaying in Ezekiel. The contrary is in thee from other women in thy whoredoms: whereas none followed thee to commit whoredoms, thou followeſt them; and glorieſt in thy ſo doing, as Lots daughters did in their deteſtable inceſt, naming their children Moab, that is, a birth by my father; and Benammi, that is, begotten by one of my near kindred. Theſe all might have held their tongues with ſhame enough. But ſuch kinde of ſinners are ſingularly impudent, Jer. 3.3. infatuated, Hoſ. 4.11. and paſt feeling, Epheſ. 4.19. And ſo are Idolaters wickedly wilfull, and irreclaimable for moſt part. See Jer. 44.16, 17. & 2.10. Eſay 44.19, 20. A ſeduced heart hath turned him aſide, that he cannot deliver his ſoul; nor ſay, Is there not a lie in my right hand? How ſtiffe are Papiſts to this day in defence of their Image-worſhip? how ſevere againſt ſuch as deface, or but diſgrace them? Murther is not ſo hainous a ſin, &c.

That give me my bread and my water, &c.] What can be more like to the doings of the Papiſts then this? ſaith Danaeus. Who knows not what ſuit they make, and what thanks they return to their He-Saints, and She-Saints, and how they ſacrilegiouſly transfer the glory due to God alone, to the creature. The Lord rightly reſolveth the genealogy of corn, wine, and oil into himſelf, verſe 22. of this chapter. And the Apoſte tells us, that it is He that filleth mens hearts with food and gladneſſe, Act. 14.17.

— Et cum chariſſima ſemper, Munera ſint Author quae precioſa facit.

This ſhould make us lift up many an humble, joyfull, and thankfull heart to God: well content if we may have offam et aquam, bread and water, and the goſpel: and vowing with Jacob, Gen. 28.20. that if God will give us bread to eat, and raiment to put on, then ſhall he be our God, and we will honour him with the beſt of our ſubſtance. As for other gods, whether Pagan, or Papagan, ſay we as that Heathen did, Contemno minutulos iſtos deos modò Jovem mihi propitium habeam, I care not for theſe petty-deities: I truſt in the living God, who giveth us all things richly to enjoy: All things, I ſay, both ad eſum, et ad uſum, for back and belly, (beſides better things) which is all that carnall people care for. There be many (too many) that ſay (and can skill of no other language) Who will ſhew us any good? who will give us bread,Pſal. 4. water, wooll, oil, &c? they look no higher, know no heaven but plenty, hell but penury, God but their belly, whereunto they offer ſacrifice with Poliphemus, and care for no more, quam ut ventri bene ſit ut lateri, then that their bellies may be filled,Epicur. ap. Hor. their backs fitted. Let them have but plenty of victuals, and the Queen of heaven ſhall be their good Lady, Jer. 44.17. Baſe ſpirits look onely after low things: gain and credit carry them any way. They work for their peny a day; and are like little children, which will not ſay their prayers unleſſe they may be promiſed their breakfaſt: Whereas a true worſhipper of God ſoareth aloft, hath his feet at leaſt, where other mens heads are, trades for higher commodities, cannot be put off with mean matters. When great gifts were ſent to Luther, he refuſed them with this brave ſpeech, Valde proteſtatus ſum me nolle ſic ſatiari: Melch. Adam. I deeply proteſted, that I would not be put off by God with theſe low things. The Papiſts offered to make him a Cardinall, if he would be quiet. He replied, No, not if I might be Pope. They ſent Vergerius, the Popes Nuncio, to tempt him with preferment, and to tell him of Eneas Sylvius, who following his own opinions,Hiſt. of Counc. of Trent. p. 73. with much ſlavery and labour, could get no further preferment then to be Canon of Trent, but being changed to the better, became Biſhop, Cardinall, and finally, Pope Pius 2. The ſame Vergerius alſo minded him of Beſſarion of Nice, who of a poor Collier of Trapezond, became a great renowned Cardinall, and wanted not much of being Pope. But what ſaid Luther to all this? Contemptus eſt a me Romanus et favor, et furor, I care neither for the favour nor fury of Rome. The Bramble thought it a brave buſineſſe to raigne over the trees: not ſo the vine and fig-tree. We read of Pope Silveſter, that he gave his ſoul to the devil for ſeven yeers enjoyment of the Popedome; which Luther ſpurn'd at. One good caſt of Gods loving countenance, was more to David then a confluence of all outward comforts and contentments. Thou haſt put gladneſſe in mine heart, ſaith he, more then in the time that their corn, and their wine increaſed, Pſal. 4.7. Their corn, and their wine he calleth it; becauſe it is their portion, (poor ſouls) and they are too too well apaid of it. Wealth upon any tearms is welcome to them, and thoſe are their lovers that will keep them to it, yea though it be the devil himſelf: whoſe language alſo here they ſeem to have learned when they ſay, my corne and my water &c. All's their own if you will beleeve them: like as the devill ſayd to our Saviour, Luk. 4.6. All this wealth is mine and to whomſoever I will, I give it. But God is the true proprietary, the owner of all: and it is his alone to ſay Cui volo, do illa. Dan. 4.22. The devill is God of this world: 2 Cor. 4.4 but tis but titular onely, as a king at cheſſe: or at beſt, by uſurpation onely as Abſalom was a king: and as the Pope is Lord of all the kingdomes of the world, both for temporals and ſpirituals; to diſpoſe of them at his pleaſure. When he makes Cardinals, he uſeth theſe big-ſwoln words, eſtote confratres noſtri, et principes mundi, Be you brethren to us, and princes of the world. And by ſuch high honours, biſhopricks, and benefices, he prevaileth with very many to be wholy at his devotion. One of his poore beneficiaries ingenuouſly confeſſed, that he and thoſe of his rank preached the goſpel for nothing elſe, niſi ut nos paſcat & veſtiat then to get a poore living by it. Let Saints ſay, Non eſt mortale quod opto, we breath after better things:Rev. 12.1. we have the moon under our feet and are above corn, wooll, flax &c. The devill ſhall not ſtop our mouthes with theſe palterments. Balaam may run and ride after the wages of wickedneſſe, and get a ſword in his guts. Ahab may make a match with miſchief, and ſell himſelf to do wickedly: Judas hunt after lying vanities, and haſtened to his own place. But Moſes was of another ſpirit,Heb. 11.37. and refuſed to be called the ſon of Pharoah's daughter Heb. 11.24. And thoſe Worthies in the ſame chapter that were tempted with offers of profit and preferment, could not be won over, but reſiſted the devill, and he fled from them. The world was crucified to Saint Paul, and he to the world. He was of too generous a ſpirit: he was no malleable matter: all was but dung and dogs-meat in his account Philip. 3.8. D. Taylor martyr was promiſed not onely his pardon, but great promotion; yea a Biſhoprick: but he would none of it: Another D. Taylour Biſhop of Lincoln,Act. & mon. fol. 1386. Ib. 1918. Ib. 815. Ib. 1444. Ib. 1578. was violently thruſt out of the Parlament-houſe in his robes, in Q. Maries raigne, and deprived. So was Hirmanius Archbiſhop of Colen for certain reformations, done by the ayd and advice of Martin Bucer. I dare ſay, (ſaid B. Bonner to Mr. Hawkes martyr) that Cranmer would recant if he might have his living: ſo judging others by himſelf. But Latimer and Shaxton parted with their Biſhopricks in King Henry the eights time, rather then to ſubmit to the ſix Articles. And John Knox refuſed a Biſhoprick offered him by King Edward the ſixth, as having aliquid commune cum Antichriſto: ſo did Miles Coverdale in Q. Eliſabeths raigne;Knox his life by Mr. Clark. chuſing rather to continue a poore Schoolmaſter. Pliny ſaith of Cato, that he took as much glory in thoſe dignities and honours that he denyed, as he did in thoſe that he enjoyed. He was wont alſo to ſay that he had rather men ſhould queſtion why he had no ſtatue or monuments erected to him, then why he had:Plin. Nat. hiſt. praef. Certainely it is ſo with the Saints: and upon better grounds.

Verſe 6. Therefore behold, I will hedg up thy way with thorns] i. e. with difficulties and diſtreſſes; So God had fenced up Jobs way that he could not paſs, Chap. 19.8. he had thrown the croſs in his way, to ſtop him in his career. And ſo he had hedged the church about, that ſhe could not get out. Lam. 3.7. he had encloſed her wayes with hewen ſtone, and made her paths crooked. Verſ. 9. A great mercy if well conſidered, though grievous to the fleſh, that loveth not to be cooped or kept within compaſſe. Man is fitly compared to a wild-aſſe colt uſed to the wilderneſſe,Jer. 2.24. Job. 11.12. ſnuffing up the wind at her pleaſure, rude and unruly, untamed, and untractable, To be kept by hedges and fences within a paſture, ſeemes to ſuch no ſmall puniſhment: neither count they any thing liberty but licentiouſneſſe: or a merry life, unleſſe they may have the devil their play-fellow: But the devil plaies at no ſmall games: capite blanditur, ventre oblectat, caudâ ligat: he playes at ſwoop-ſtake, he lyes in wait for the precious life, as that harlot. Prov. 6.26. nothing leſs will content him. In great wiſdome therefore, and no leſs mercy to mens ſouls, doth God reſtrain, and bound them by afflictions, that they may not run wild as they would: nor feed upon the devils commons which would fat them indeed, but for the ſlaughter. This made Job prize affliction as a ſpeciall favour, Job. 7 18. Jerom prayeth, Correct me O Lord, Chap 10. and Luther to like purpoſe, Feri Domine, feri clementer — Strike Lord, ſtrike, it ſhall be a mercy. And King Alfred prai'd God alwayes to ſend him ſome ſickneſſe, whereby his body might be tamed, and he the better affectioned to God-ward. It is obſerved by one of our Chroniclers,Dan hiſt fol. 14. that Affliction ſo held in the Saxon Kings in the Danick wars, as having little out-lets or leiſure for eaſe and luxury, they were made the more pious, juſt, and carefull in their government: otherwiſe it had been impoſſible ſo to have held out &c. Sure it is, that if God did not hedge us in (as by his hedge of protection Iſ. 5.5. ſo) by his hedge of affliction as here, no reaſon would rule us, no cords of kindneſſe would containe us within the bounds of obedience. David himſelf before he was afflicted, I went aſtray ſaith He: But God brought him home againe by weeping croſſe. He once ſo leapt over the pale, that he broke his bones, and felt the paine of it to his dying day: he brake Gods hedge, and a Serpent bit him, Eccleſ. 10.8. his conſcience flew in his face, the guilt whereof is compared by Solomon to the biting of a Serpent and ſting of an Adder. Prov. 23.32. he roared for the diſquietneſſe of his heart: But better ſo, then roare in hell, where is puniſhment without pitty, miſery without mercy, ſorrow without ſuccour, crying without comfort, miſchief without meaſure, torment without end and paſt imagination The Prophet Amos likeneth incorrigible perſons to horſes running upon a rock, where firſt they break their hoofs, and then their necks, Amo. 6.12. Another fitly compareth them to that Jeſuit in Lancaſhire who followed by one that found his glove with a deſire to reſtore it him, but purſued inwardly by a guilty conſcience, leapes over an hedge, plunges into a marlepit behind it unſeen, and unthought of, where in he was drowned. To prevent their deſerved deſtruction (if it may be) God telleth them here that he will not only hedg them in, but wall up their way, And make a wall] macerabo maceriam, I will wall a wall, and immure her: as jealous husbands do their wives whom they miſtruſt: And this God ſpeaks by an Apoſtrophe to others, as loathing the thought that ever he ſhould be put to it, I will make a wall that ſhe ſhall not find her paths] q. d. Ile hamper her and handle her as ſhe was never handled. By a like paſſionate Apoſtrophe Gen. 49.4. old Jacob, ſpeaking of Rubens inceſt, Thou wenteſt up to thy fathers bed: then defiledſt thou it: moved with the odiouſneſſe of the fact, he breaks off his ſpeech to Reuben, and turning him to the reſt, he addeth, He went up to my couch. q. d. Out upon it, I am the worſe to think of it. Maginus tels us, that in Lituania the men are ſuch wittals, that they ſuffer their wives to have their ſtallions whom they call Cennubij adjutores, and prize them far above all their accquaintance. And Balthaſar Exnerus telleth us of a certaine Duke of Oppania, who marrying a Lituanian Lady, and going forth to meet her,Val. Max. Christian. when ſhe came firſt to him: he found in her company one of that rank, a luſty young fellow; whom when he underſtood what he was, and wherefore he came, voluit laniandum canibus objicere, he was once in minde to make dogs-meat of him. But underſtanding that it was the cuſtome of that countrey, he ſent him home againe without further hurt. The Lord our God is a jealous God: and be the Gods of the Heathen good fellowes, ſaith One, yet he will not endure corrivals: nor ſhare his glory with another. Why trimmeſt thou thy way to ſeek love? And why gaddeſt thou about ſo much to change thy way, thou alſo ſhalt be aſhamed of Egypt as thou waſt aſhamed of Aſſyria. Yea thou ſhalt go ſorth from him, i. e. from the Egyptian thy preſent patron and protector. And thy hands upon thy head, which was the geſture of women in great ſorrow. 2 Sam. 13.19. for the Lord hath rejected thy confidence, and thou ſhalt not proſper in them, Jer. 2.33.36.37. This people to have a ſtake in ſtore, howſoever the dice chanced to turn, ſought to joyn friendſhip aſſoon with the Aſſyrian. as with the Egiptian, and ſo to ſecure themſelves: but it would not do. They followed after theſe lovers, but could never overtake them. Egypt proved but a broken reed. Aſſyria the rod of Gods wrath, the ſtaff in his hand, Eſ. 10.5. yea the hedge of his making, hemmed them in by ſtraight ſieges, both at Samaria and Jeruſalem: till at length the Romans came, and walling them about, till they were forced to yield, took away both their place and their nation, according to that they feared, Job. 11.48. and cauſed to ceaſe the dayly ſacrifice which they would needs till then hold out in oppoſition to the Goſpell. [non-Latin text not transcribed]. That ſhe ſhall not finde her paths] thoſe high-waies to hell wherein ſhe hath hitherto tired her ſelf, by trotting after her lovers. Druſius noteth here, that an harlot hath her name in the Chaldean tongue from her tracing up and down; delighting to be abroad altogether, to ſee, and to be ſeen, that ſhe may draw in the ſilly-ſimple. See Prov. 7.11, 12. with the Note. God is able to ſtrike ſuch people with ſuch blindneſſe as he did the wicked Sodomites at Lots door, ſubito ſcotomate, ſaith Junius, ſuch as tormented their eyes, as if they had been prickt with thorns, as the Hebrew word there ſignifieth, Gen. 19.11. See Pſal. 75.6. Iſai. 29.19. & 19.11, 12, 13. The fool knoweth not how to go to the city, Eccleſ. 10.15. they are ſo blinded and baffled many times in their own wayes. God loves to make fools of them.

Verſe 7. And ſhe ſhall follow after her lovers,] Follow them hot-foot, purſue them eagerly and earneſtly, as the hunter doth his game, or the purſivant, the party to be arreſted: So little was ſhe bettered by her former ſufferings: Thus the blinde Sodomites continue groping ſtill for the door, as if they were ambitious of deſtruction, which was now even at next door by. And thus Pharaoh, that ſturdy rebell. rageth againſt God, and menaceth Moſes with death, then, when that palpable groſſe darkneſſe was upon him. This was one of thoſe wild bulls in a net that was full of the fury of the Lord, Iſa. 51.20. He was full of it, and yet lay raging againſt it, adding impatience to his impenitence, and paſſive diſſobedience to his active. Another Bull of the ſame breed was Ahaziah, who ſent a third Captain after the two former had been conſumed with fire from heaven: as if he would deſpitefully ſpit in the face of heaven, and wreſtle a fall with the Almighty. And a third was that ſtubborn ſtigmatick Ahaz, who the more he was diſtreſſed,Perdidiſtis fructum afflictionis. Aug. the more he treſpaſſed, This is that King Ahaz, 2 Chron. 28.22. Theſe men loſt the fruit of their afflictions; which indeed was a great loſſe, but that they were not ſenſible of it. Thoſe that belong to God ſhall have ſtroke upon ſtroke, one croſſe in the neck of another, till they be kindly humbled, and brought home to their firſt husband. God will ſtrike a parting-blow, betwixt them and their ſweethearts; and make them pollute the Idols which they had once perfumed, Eſay 30.22. She ſhall follow them, but ſhe ſhall not overtake them,] Perſequetur, ſed non aſſequetur. She ſhall meet with diſappointment, but it ſhall be in mercy: ſhee ſhall be croſt with a bleſſing, chaſtened by the Lord, that ſhe may not be condemned with the world. She ſhall ſeek for favour and ſuccour at her ſweet-hearts hands, but all in vain, they ſhall all forſake her, and ſhall change their ancient love into mortall hatred, Jer. 2.36. Ezek. 36.17. It is the uſuall practiſe of the devil, and his inſtruments, to bring men into the briers, and there to leave them to ſhift as they can: thus the Phariſees dealt by Judas; What is that to us? ſay they;Matt. 27.4. ſee thou to that: they left him when they had led him to his bane; like as familiars leave their witches, when they have once brought them into fetters. God dealeth not ſo with any of his, when he is moſt angry. But as in very faithfulneſſe he afflicts them, that he may be true to their ſouls. So when they follow hard after him, as David did, they are ſure to overtake him, though perhaps not preſently; when they ſeek him, they are ſure to finde him, ſo they ſearch for him with all their heart, Jer. 29.13. True it is, that God often by the hand of the enemy, as by a purſivant at Arms, fetcheth in bankrupt tenants, that is, his own untoward and backſliding people, and leaveth them in the purſivants hand, till they take ſome courſe to ſatisfie for their arrears. But that once done, he will ſoon ſet them at liberty, and make them glad, according to the dayes wherein he had afflicted them.Pſal. 90. Let a poor ſoul but ſay, as here, I will go and return to my firſt husband,] that is to God. I have run away from him, by my ſins, I will now return again to him by repentance. Let there be but ſuch language in the hearts of Gods prodigals, and he will ſoon relent toward them, meet them on the way, Iſa. 65.24. fall upon their necks and kiſſe them, Luke 15.20. hee will receive them with all ſweetneſſe. Jam ex hoc loco licet colligere quae ſit vera reſipiſcentia, ſaith Calvin here. By this Text we may gather what true repentance is: Namely, when a ſinner not onely confeſſeth himſelf guilty, and worthy of puniſhment, but truly diſpleaſeth himſelf, and ſeriouſly returnes to God. Here we have thoſe two eſſential parts of true Repentance, ſc. Contrition, and converſion; or Humiliation, and Reformation. The former is called in Scripture, Repentance for ſin, the latter, Repentance from ſin: and the one without the other is to no purpoſe or profit. for then was it better with me then now,] It was ſo: but how came you to conceive or conſider of it in this ſort? but by diſappointments and afflictions? Theſe are to us as Benhadads beſt counſellours, that ſent him with a cord about his neck to the mercifull King of Iſrael. The Septuagint render the Text thus; For he was good to me then, o're he is now. And what wonder? Is there any thing to be gotten by departing from Chriſt, by leaving thy firſt love, by quenching the ſpirit, and making Apoſtacie from former degrees of grace, and holineſſe? Can any ſon of Jeſſe do for us as Chriſt can? or do we think to mend our ſelves by running out of Gods bleſſing into the worlds warm Sun, as Demas did? O call me not Naomi, ſaid ſhe once, but call me Marah: for I went out full, and am come home empty. So doth a revolted Chriſtian ſay,Ruth 4. when he comes from the act of ſinning, when he hath been ſeeking after his ſweet-hearts: he went with his heart full of peace, and his hand full of plenty; and meeting with a bargain of ſinning, thought to eeke out his happineſs, and make it fuller (as Solomon did) but came home empty: empty of comfort, but laden with croſſes. He hath loſt his evidences, is excommunicated from the power of the Ordinances, is under the terrour of a wounded ſpirit, is buffetted by Satan, is out of hope of ever recovering the radiancy of his graces, hath his backburden of afflictions: ſo that he is forced to confeſſe it to be the greateſt madneſſe in the world, to buy the ſweeteſt ſin at ſo deer a rate. David found it ſo, the Shulamite found it ſo, Cant. 5.1, 2, &c. No reſt ſhe had at home, nor comfort abroad, till ſhe had recovered her firſt husbands company; for then it was better with her then now; and yet now too, upon her hearty repentance, all becomes as well with her as ever it had been before, Chap. 6.4, &c. Was it not ſo likewiſe with Ephraim, Ier. 31.19, 20, 21. with the Prodigall, Luke 15. with Peter after his ſhamefull recidivation. Let this then be to all Gods relapſed people as a valley of Achor, a door of hope, that they may be readmitted. Shall Sarah receive Hagar into favour? Ioſeph his brethren? David his Abſolom, Philemon his Oneſimus? Shall that Non-ſuch Ahab, ſhew mercy to his profeſt enemies the Syrians, that had the ſecond time ſet upon him? And ſhall not God receive his repenting children? fetch home his baniſhed, yea though they may ſeem to be as water ſpilt upon the ground? bring them back into his own boſome, though they have never ſo far wandred out of the way? He will, he will. Onely he expects that they ſhould ſay, and do, as the Church of Iſrael here, and as the Church of Epheſus is adviſed, Revel. 2.4. Firſt, Remember whence ye are fallen: ſc. not onely from your former feelings and comforts, but alſo from your former fitneſſe for Gods kingdome; that jus aptitudinale (as the Schools call it) that David himſelf had parted with for a ſeaſon, and therefore is called plain David ſo oft together, and not my ſervant David, as formerly, 2 Sam. 24.12, &c. Secondly, Repent: Sigh out that of Iob, Job 29 2, 3, 4 O that I were as in moneths paſt, as in the dayes when God preſerved me! When his candle ſhined upon my head, and when by his light I walked thorow darkneſſe: As I was in the dayes of my youth, when the ſecret of God was upon my tabernacle: When the Almighty was yet with me, &c. O it was far better then with me, then now. Thus relent, repent, revenge upon your back-ſlidings; ſpare for no pains, but be extraordinarily humbled: deteſt your ſelves, give God no reſt till he return unto his reſt, &c. Thirdly, Do your firſt works, with a redoubted diligence for your former negligence; and tie your ſelves thereto by ſolemne Covenant. Begin (though at firſt but faintly) to pray, read, confer, meditate, ceaſe from ſin, ſhun the occaſions, recover by degrees as a weak body doth by good diet, moderate exerciſe, &c.

Verſe 8. For ſhe did not know] i. e. She would not be aknown or affected, of this ſhe was willingly ignorant, as S. Peter hath it, 2 Epiſt. 3. Ʋt liberius peccet libenter ignorat, as Bernard. Her ignorance was not a meer neſcience, or an invincible ignorance, ſuch as ſhe could not help; but it was wilfull, affected, acquired: they not onely deſired not the knowledge of Gods wayes, but haced it, ſpurn'd and ſcorn'd at it,Tu aedepol, ſi ſapis quod ſcis, neſcies. Terent. ſhutting the windows leſt the light ſhould come in: and being blinded by the God of this world, leſt the light of the glorious Goſpel of Chriſt ſhould ſhine unto them, 2 Cor. 4.4. leſt they ſhould ſee and ſay that which Nature and Scripture do both teach them, viz. that all their accommodations and comforts come from me alone. Had this their ignorance been meerly negative, yet had they not been wholly excuſed. The Apoſtle noteth, that our Saviour laid down his precious life even for the not-knowings of the people which were ſuch as they could not help, Heb. 9.7. but there ignorance being affected, [non-Latin text not transcribed] it was an high degree of ingratitude and impudence, and a very great aggravation of their ſin: it made it to be ſin with an accent, wickedneſs with a witneſs. Iſrael was herein worſe then the Ox and the Aſſe (that knowes his owner and his maſters crib, Iſai, 1.3.) they fell below the ſtirrop of reaſon, nay of ſenſe. Hence God ſo ſtomacketh the matter both there and here. Non ſemel hoc peccatum carpit, ſaith Mercer: he cannot ſatisfie himſelf in ſaying how much it troubled him to be thus unkindly, ungratefully, and unreaſonably dealt withall: it runneth in his thoughts, his heart is grieved at it, and he muſt vent himſelf. And when he hath told his grief, and aggravated his wrong, yet he hath not done with it: but is upon it again and again; ſtill convincing, upbraiding; charging Iſrael for their foul and inexcuſable unfaithfulneſs and unthankfulneſs. Eandem ſententiam quia ſancta et neceſſaria eſt, repetit, ſaith Oecolampadius here; he repeates over the ſame he had ſaid before, out of the trouble of his ſpirit: and that they might once lay it to heart and be humbled.

that I gave her corn and wine and oil, &c.] A great deal more then ſhe reckons upon v. 5 and yet payes her rent there to a wrong Landlord too. God is well content that we have the benefit, and comfort of his creatures, ſo he may have the praiſe: this is all the rent he lookes for; and this he indents with us for Pſal. 50.15. the Saints alſo knowing his mind, promiſe it him, and bind themſelves to it as did Jacob, Gen. 28.20, 21. David Pſal. 51.14. For they know that ingratitude forfeits all (as in this text. She would not know, Hieron. in locum. but ile make her know: ut qui ex copia datorem non ſenſerunt, ſentiant ex penuria, for ſhe ſhall faſt another while, and go naked, &c.) like as the Merchants non-payment of cuſtoms, may prove the utter loſſe of all his commodities. Hence their firſt care to ſee God in all, as Moſes often urgeth this people in Deuteronomie to taſt the ſuperabundant ſweetneſs of God in the ſweetneſs of the creatures; to look upon all, as ſwimming towards them in the blood of Chriſt, as being a piece of his purchaſe: and this exceedingly ſweetneth all their comforts. God give thee the dew of heaven ſaith Iſaac to his ſon Jacob Gen. 27.28. Profane Eſau likewiſe, had the like, but not with a God give thee: neither cared he how he had it, ſo he had it any way: but it is otherwiſe with the Saints. See but the difference in theſe two brethren, long after this Gen. 33.9.11. Eſau as a mere naturall man contenting himſelf, (like a bruit beaſt made and taken to be deſtroyed) with a naturall uſe of the creature, cryes out I have enough, my brother: keep that thou haſt to thy ſelf. But mark how Jacob delivers himſelf in another manner. Take I pray thee, my bleſſing that is brought to thee: becauſe God hath dealt graciouſly with me, and becauſe I have enough, See a like difference between the rich fools Habes multa. Thou haſt much goods laid up for many years, Luke 12.19. and Davids doxology, 1 Chron. 29.13.16. O Lord our God, all this ſtore cometh of thine hand, and is all thine own. And to the ſame purpoſe ſpeaks Eliezer, Gen. 24.35. The Lord hath given my maſter, flocks, herds, ſilver, gold, &c. and Job, chap. 1.21. The neglect of this obſerving of God and aſcribing all to him is the ſource of much ſin in the world, and the mother of much miſchief. Jer. 2.5. God chargeth his people that they were gone far from him and had made his heritage an abomination verſ. 7. and why? but becauſe they did not ſay, Where is the Lord that brought us up out of the Land of Egypt, &c. verſ. 6. Were men but ſenſible of what God doth for them every day and hour, they could not in equity and common ingenuity ſerve him as they do; He preſerveth, and provideth for us all: layes us down and takes us up, gives us all things richly to enjoy, commanding the beſt of his creatures to cater for us, Hoſ. 2.21. and to bring us in the beſt of the beſt for our ſubſiſtence, Pſal. 8. Every good gift temporall, and perfect giving ſpirituall and eternall cometh from the Father of lights, as naturally and as conſtantly as light doth from the Sun, or water from the Seal.Jam. 1.17. Let us therefore imitate thoſe Lights of heaven and rivers of the earth, do all the good we can with thoſe good things God hath given us, corn, wine, ſilver, gold, &c. and then reflect back toward, and return all the glory and praiſe unto the Sun of our righteouſneſs, and Sea of our ſalvation. The beams of the Moon and Stars return as far back to glorifie the face of the Sun, which gave them their beauty, as they can poſſibly. Let us (ſemblably) ever ſend back to Gods own glorious ſelf, the honour of all his gifts, by a fruitfull improvement of them, and freſh ſongs of praiſe. Let the ſtreams of Gods daily bounty lead us (as the water-courſe doth, either upward to the ſpring, or downward to the main Ocean) to the ſource and Fountain whence they flow. Let the returns we make, be from God, of God, to God; from him, as the Efficient, of him as the Material, and to him as the finall cauſe: David joyneth theſe three together, Pſal. 86.4, 5. And Paul Rom. 11. ult. In fine, let us labour to be like the full ears of corn that hang down the head toward the earth, their originall. Or if any be ſo graciouſly exalted, ſo freely favoured above his fellowes, that his ſtalk is ſo ſtiffe that it beareth him up above the reſt of his ridge, let him look up to heaven; not in thoughts of pride, but humble vowes of thankfulneſs. Be not as horſe and mule that drink of the brook, but never think of the ſpring: or as ſwine, that haunch up the maſt but never look up to the tree: or as the barren earth, that ſwallowes the ſeed, but returnes nothing to the ſower, &c.

which they have prepared for Baal] Or, wherewith they have made Baal laviſhing gold out of the bag, and weighing ſilver in the ballance, they hired a gold ſmith and he made it a God: they fall down, yea they worſhip. Eſay 46 6. This Baal was a ſpecial Idol of the Zidonians: but firſt of the Chaldees, who called him Bel; the Carginians Bal, whence thoſe compoſitions Hannibal, Haſdrubal; as amongſt the Babylonians Belteſhazzar Mehetabel, &c. Varro (though a Heathen) inveighes much againſt idols and images: and ſaith,Errorem auxerunt, metum dempſerunt. that they that firſt brought them increaſed errour, and took away fear. Plutarch ſaith, it is ſacriledge to worſhip by images, &c. It is thought, they came firſt from Babylon. For Ninus having made an image of his father Belus (this Baal in the text) all that came to ſee it, were pardoned for all their offences: whence, in time, that image came to be wo[illegible: 1 letter]ſhipp[illegible: 1 letter]d. A great promoter of this kind of Idolatry in Iſrael was Ahab, in favour of his wife Jezebel, and to ingratiate with her kindred, 1 King. 16.31. and this was the ruine of his houſe. This Baal was by the Zidonians called Jupiter Thalaſſius, or their ſea-Jupiter, and is thought to be their chief God. They had their Dij minorum gentium petty gods (called in ſcripture the hoſt of heaven, the queen of heaven, and a little further in this chapter Baalim) the Greeks called them [non-Latin text not transcribed]: which ſaith Plato, are certain middle-powers or meſſengers betwixt God and man, to carry up prayers, and bring down bleſſings, &c. Quam autem haec damonum theologia conveniat cum ſanctorum et Angelorum cultu apud pſeudochriſtianos, res ipſa loquitur, Mede in Apoc. pag. 115. ſaith learned Maſter Mede. How this doctrine of devils or heathen-deities agreeth with Saintworſhip,Melch. Ad. de Germ. Theol. pag. 815. and Angel-worſhip among he Papiſts, is eaſie to be diſcerned. A great ſtumbling it is to both Jewes and Turkes, who know it to be contrary to the firſt commandment: and image-worſhip, to the ſecond. Whence the Turkes will not endure any images,Lib. 4. no not upon their coynes. And Paulus Jovius tells us, when Sultan Solyman had taken Buda in Hungary, he would not enter into the chief Temple of that city, to give praiſe to Almighty God for the victory, till all the images were firſt down, and thruſt out of the place. We read alſo of a certain Turkiſh Embaſſadour, who being demanded why the Turkes did not turn Chriſtians? he anſwered, becauſe the Chriſtian Religion is againſt ſenſe and reaſon: for they worſhip thoſe things that are of leſſe power then themſelves, and the works of their own hands: as theſe in the text, that made them Baal, yea (as if God had hired them to be wicked) they made it of the very gold and ſilver which he had given them, though for a better purpoſe. And this was horrible wickedneſs, hatefull ingratitude. This was to ſue God with his own mony, to fight againſt him with his own weapons, as David did againſt Goliath, as Jehu did againſt Jehoram, and as Benhadad did againſt Ahab with that life that he had lately given him.Z[illegible: 1 letter]naras in Annal. I read of a monſter, who that very night that his Prince pardoned and preferred him, ſlew him, and raigned in his ſtead. This was Michael Balbus, and he is and ſhall be infamous for it to all poſterity. Ingratitude is a monſter in nature. Lycurgus made no law againſt it, quod prodigioſa res eſſet beneſicium non rependere. To render good for evil is Divine: good for good is humane: evil for evil is brutiſh: but evil for good is deviliſh. And yet alaſ[illegible: 1 letter]e how ordinary an evil is this amongſt us, to abuſe, to Gods great diſhonour, our health, wealth, wit, proſperity, plenty, peace, friends, means, day, night, corn, wine, ſilver, gold, all comforts and creatures, our times, our talents, yea the holy Scriptures, the Goſpel of grace, and our golden opportunities, the offers of mercy, and motions of the ſpirit, turning our backs upon thoſe bleſſed and bleeding embracements, and purſuing our luſts (thoſe idols of our hearts) thoſe Baals, that is,Deut. 32.5. Lords and husbands that have us at their beck, and check? But is this faire dealing? Do we thus requite the Lord, fooliſh and unwiſe as we are? Holy Ezra, thinks there is ſo much unthankfulneſſe and dis-ingenuity in ſuch an entertainment of mercy, that heaven and earth would be aſhamed of it, Ezra. 9.13. Should we do ſo? ſaith He, oh God forbid us any ſuch wickedneſſe. Others render it, which they have ſacrificed, or dedicated to Baal, for Idolaters ſpare for no coſt, Dum Deum alienum dotant, as ſome render that text Pſal. 16.4. whiles they give their goods not to the Saints (as David) that are on the earth, but to another God. They laviſh gold out of the bag: as we read of a certain King of this land, who laid out as much as the whole crown revenues came to in a yeare, upon one coſtly crucifix: and of another, that left by will a very great ſum of mony for the tranſporting of his heart, to be buried in the holy land, as they called it. How profuſe papiſts are in decking their mawmets and monuments of idolatry, is better known then that it needeth here to be ſpoken of Their Lady of Loretto, that Queen of heaven, as they call her ſtilo veteri, hath her Churches ſo ſtuffed with vowed preſents and memories,Sands his Relat. as they are faine to hang their Cloiſters and Churchyards with them.

Verſe 9. Therefore will I returne] i. e. I will alter my courſe, change my ſtand, change the way of mine adminiſtrations, deale otherwiſe with them then yet I have done: they ſhall bear their iniquities, and know my breach of promiſe, as Num. 14.34. they ſhall know the worth of mine abuſed mercyes, by the want of them another while. I will go and returne to my place, till they acknowledge their offence and ſeek my face: in their affliction they will ſeek me early. Hoſ. 5.15. Finally, I will cut them ſhort of alimony and hold them to ſtraight allowance;Hoſ. 7.14. and then I ſhall be ſure to heare them howling upon their beds for corne and wine: as dogs do that are tied up, and cannot come at their meat. And take away my corn, and my wine] thoſe precious fruits of the earth, as S. James calleth them, James. 5.7. the product of Gods great care, from years end to years end, Deut. 11.12. without which the earth could not yield her increaſe: neither would there be a veine for the ſilver, a mine for the gold, iron taken out of the earth, or braſs molten out of the ſtone. Job. 28.3. All that we have is his, in true account, and he is the great Proprietary, Mat. 20.15. who onely can ſay (as he in the goſpel) May not I do what I will with mine own? And what ſhould he ſooner and rather do, then take away meate from his childe that marrs it? If fulneſſe breed forgetfulneſſe, (as the fed hawk forgets his maſter, and as the full Moon gets furtheſt off from the Sun) ſo men, when they have all things at the full, forget God, and wickedly depart from him, what can he do leſſe then forget them (that ſo they may remember themſelves) and make fat Ieſhurun look with leane cheeks, that they may leave kicking,Deut. 32.15. Iſay. 26.9. and learne righteouſneſſe? Neither doth God do this, till greatly provoked, till there is a cauſe for it, Therefore I will returne. He may well ſay, as that Roman Emperour did, when he was to pronounce ſentence of death, Non niſi coactus, I am even compel'd to it, there is no other remedy, 2. Chron. 36.16. As a woman brings not forth but with paine; and as a bee ſtings not, but provoked: ſo here, Ille dolet quoties cogitur eſſe ferox, he afflicteth not willingly, nor grieves the children of men, Lam. 3.33. It's ſin that maketh him returne as here: that puts him out of his road of mercy into wayes of judgment, that putteth thunderbolts into his hand, and maketh him do his work, his ſtrange work, and bring to paſs his act, his ſtrange act. Iſay. 28.21. What can a Prince do leſs then diſarme a rebel? what can God do leſs, then take away his own and be gone from ſuch an impudent adultereſſe, as is here deſcribed?Jer. 7.18. ſhould he ſuffer her with his corn to make cakes to the Qu[illegible: 1 letter]en of heaven, and to poure out his wine for drink-offerings to other gods, that they might provoke him to anger? No: rather then ſo, he will take away corn in the time thereof, and his wine in the ſeaſon thereof] He will cut off the meate from their very mouths, Ioel. 1.16. and pull their morſel from between their teeth. Juſt at harveſt, when their corne is to be inned, God will blaſt it, or otherwiſe blow upon it, when all their old ſtore is ſpent, and they reckoned upon a good recruit, they ſhall be defeated and fruſtrated. Therefore hath God watched upon the evill, and brought it upon us, ſaith Daniel, chap. 9.14. Lo, God watcheth his time when to be even with his enemies: and taketh his fitteſt opportunity for their greater miſchief. They that are wicked overmuch ſhall dye before their time, Eccle. 7.17. Not before Gods time (for ſta[illegible: 3 letters]a cuique dies, every mans time is ſet, Job. 7.1. our bounds are preſcribed us, and a pillar pitcht up by him, who beares up the heavens, which we are not to treſpaſſe) but before their own time that they had propounded and promiſed to themſelves as that rich foole, Luk. 12.19. who talked to himſelf (as fooles uſe to do) Verſ. 17. ſaying Soul, thou haſt much good laid up for many years. But we know what became of him that very night; his many years were quickly up, his glaſs was run, when he thought it had bin but new turned.Pſal. 64.7. God ſhot at him with an arrow ſuddenly, he fetcht off this bird with a bolt whileſt he was gazing at the bow, or pruning himſelf upon a bough. He chopt into the earth before he was aware: as one that walketh in the ſnow chops into a pit. He died tempore non ſuo (as ſome render that forecited text in Eccleſiastes) not in his own time, but in Gods time; then when it had been better for that foole to have done any thing, then to have died, becauſe (like Elies ſons) he died in his ſins: and like Jezebels children, he was killed with death. This made Auſtin ſay,Rev. 2.23. that he would not for the gaine of a world, be an Atheiſt for one half hour: becauſe he knew not but that God might,Job. 27.8. in that time, call him: And then, what is the hope of the hypocrite though he hath gained, when God taketh away his ſoul? He is troubled, when God taketh away his corn in the time thereof, and his wine in the ſeaſon thereof: he is hungry and hardly beſtead, and therefore ready to curſe God, and look upward, howling againſt heaven, as the hungry wolf. But firſt he ſhould conſider,Eſay 8.21. that the corn and wine and wooll and flax that he hath in keeping is not his, but Gods; and that he reſerves the propriety of all in his own hand: neither hath any man ought, in reference to him the Monarch of the world, that he can call his own. The rich fool indeed talked much on this manner, Luk. 12.18. I will pull down [my] barns and build greater, and there will I beſtow all [my] fruites, and [my] goods. All was his own belike: God was not in all this mans thoughts; For if he had, he would ſoon have known what to have done: ſc. he would have acknowledged God the Author and owner of all (as Moſes mindeth men) he would alſo have fed the hungry with his corn,Deut. 8.17.18. and clothed the naked with his wooll and flax, as Tyrus converted did with her merchandiſe Iſay. 23.18. he would have ſaid to God as David did,1 Chron. 29.14. all things come of thee, and of thine own we give thee. Bernard reports of Pope Eugenius, that meeting with a poore but honeſt Biſhop, he ſecretly gave him certain Jewels wherewith he might preſent him. If God did not firſt furniſh us out of his treaſury; we ſhould have nothing wherewith either to honour him or to help our ſelves or others; Gods poore, I meane, whom Solomon calleth owners of our goods and maketh us but their ſtewards, Pro. 3.27. with-hold not thy goods from the owners thereof. Next, the hungerbit hypocrite ſhould conſider, that there is a worſe hunger yet behind: and an heavy account to be given of the corn, wine, wooll, and flax, the creatures that he hath deteyned in unrighteouſneſs, and ſpent upon his luſts, Jam. 4.3. If the huſband men muſt be aſhamed and howl becauſe the harveſt of the field is periſhed: If the drunkards muſt wake, weep and waile becauſe the new wine is cut off from their mouths, Serm. 4. in Quadrageſs. Jo. de comb. Comp. Theol. l. 6. c. 21. Joel. 1.5, 11. How ſhall they much more howl in hell, ubi nullus unquam cibus eſt, nulla conſolatio, ſaith Bernard, where there is no manner of meate, no drop of water to be had for love or mony: where they muſt faſt, and find no mercy for ever, where they muſt hunger and thirſt in aeterno Dei as the Schooles ſpeak, as long as God is God. The ſufferings of this world to the wicked, is but as the falling of the leaves in compariſon of the trees, that will fall upon him hereafter, in that eternity of extremities. If here, In the fulneſſe of his ſufficiency he ſhall be in ſtraits, and every hand of the troubleſome ſhall come upon him. When he is about to fill his belly, God ſhall caſt the fury of his wrath upon him, and ſhall raine it upon him while he is eating, as it is threatned Job. 20.22.23. what think we, will their portion be in hell? Meane while God will recover his wooll and his flax] He will ſnatch it away (as the word ſignifieth) in great diſpleaſure, as a man doth his ſtolen goods out of the hands of a thief: He will reſcue them, as Abraham did Lot and the captives from Chedor-laomer, Gen. 14. 1 Sam. 30. as David did his wives, goods, and friends from the Amalekitiſh rovers. The poore creatures, corn, wine, wooll, &c. groan heavily under the abuſe of graceleſſe perſons, Rom. 8.22. and God heareth them, as he did the oppreſſed Iſraelites in Egypt, for he is gratious, He hears them I ſay, and recovers them: He ſpoiles their poſſeſſours of them, as Jacob did Laban of his ſheep, [non-Latin text not transcribed] Gen. 31.10.16. as the Iſraelites did the Egyptians of their Jewels: the ſame word is uſed there, as here, and it is a wonderfull ſignificant word ſaith Mercer, S. Paul, imitateth it, when he ſaith the creature ſhall be delivered from the bondage of corruption. This God doth when he ſnatcheth away kingdomes from tyrants, wealth fron worldlings, ſtrength from royſters, ſpirituall common gifts from the proud and ſecure. Zech. 11.17. See the note there, when men abuſe mercies, they forfeit their right in them: wicked men have not onely a civill title, but a right before God to the things that they poſſeſſe; It is their portion, Pſal. 17.14. And what Ananias had was his own whiles he had it, Act. 5. And God gave Egypt to Nebuchadnezzar as pay for his pains in taking Tyre. True it is, all was forfeited in Adam: but wicked men have yet a right to all they do enjoy in a lawfull way, by divine donation, till the day of execution: As when a traitour hath his life given him, for a time at leaſt, he hath meate and drink alſo given him to maintain his life for that time. God dealeth not as that cruel Duke D'alva did, who ſtarved ſome priſoners after that he had given them quarter, ſaying, Though I promiſed you your lives,Hiſt of Netherl. I promiſed not to finde you meate. That which wicked men are charged with, and ſhall be accountable for, is, not their right to uſe the creatures, but their not right uſing them: This makes the creature cry in its kinde and long for liberty: even as birds do that thruſt a long neck out of a cage (ſo much the Apoſtles word importeth Rom. 8.19.) And God who heareth the cry of the widdow and fatherleſſe, and looſeth his priſoners Pſal. 146.7. [non-Latin text not transcribed]. heares and frees the poor creatures groaning under mans abuſe &c. Given to cover her nakedneſſe.] This is the end of garments ſo called quaſi gardmentes: they arme and fence our bodies againſt the injury of winde and weather, againſt heate of ſummer, cold of winter; They alſo cover our nakedneſſe and deformity, thoſe parts eſpecially that are by an Antiphraſis called verenda & pudenda (here principally perhaps intended) becauſe they ought never to be laid naked but kept covered pudoris gratia for common honeſty ſake: that the ſhame of thy nakedneſſe do not appeare, Rev. 3.18.Vatab. Nature teacheth to cover our nakedneſſe; Therefore alſo when a man hath commttted a ſin, he bluſheth: the blood, as it were would cover the ſin. But nothing will do that, ſave onely the righteouſneſſe of Chriſt, the fleece of that immaculate lamb of God, whom therefore we muſt put on, Rom. 13.14. in all his offices and efficacies. Our firſt parents indeed were born with the royall robe of originall righteouſneſſe on their back; but the devill ſoon ſtript them of it; and therehence they became ſore aſhamed of their bodily nakedneſſe (but chiefly of their ſpirituall) which therefore they ſought to hide as they could, their privities eſpecially. Whence ſome are of opinion that to look upon the nakedneſſe of another is a ſin againſt nature. The Prophet Habakkuk taxeth it in the Chaldees Chap. 2.15. and the Hebrewes there ſay, It was a filthy cuſtome amongſt them, common at their feaſts. Cloathes are the enſignes of mans ſin, and the cover of our ſhame. To be proud of them, is as for a thief to be proud of his halter: to brag of them, is as for the Lazar to brag of a plaſter laid to his filthy ſore: the fineneſſe of ſuch is their filthineſſe: their neatneſſe, naſtineſſe, as one ſpeaketh.

Verſe 10. And now will I diſcover her lewdneſſe,] Or her filthineſſe, baſeneſſe, fooliſhneſſe, ſapleſsneſſe; perhaps the ſame with her nakedneſſe, verſe 9. See the Note there. How ſhameleſſe the Heathen Idolaters were, the worſhippers of Priapus eſpecially (which Ierome and Iſidore ſay, was the ſame with Baal-peor, and made Maacha the mother of Aſa guilty of that villany) with their infamous Nos pudore pulſa, ſtamus ſub Jove coleis apertis, &c. is notoriouſly known; how they ran about naked in their Lupercalia, Bacchanalia and other beaſtly ſolemnities. God threatneth to make her naked here in another manner,Chaldeus reddit ignominiam, ut quam velatam deſiderabant, apertam contemnant Hieron. to her utter diſgrace and ignominy. He had threatned her before with poverty, now with ſcorn and contempt: theſe go ſeldome aſunder; but when ſelf-procured, they are very grievous. See Deut. 28. Fornicatours are fools, Ier. 29.23. Gen. 34.7. Shechem committed folly in Iſrael, and is therefore called a lad, or a childe, (ver. 19. Neque diſtulit puer) for his witleſſeneſſe, as being carried not by right reaſon, but blind affection. So Amnon was for this as one of the fools in Iſrael, 2 Sam. 13.12. a Nabal, a Nebulo, one that falls below the dignity of a man, below the ſtirrup of reaſon, flagitious and profligate.

Spirituall fornicatours are all this and more. They hunt after lying vanities, and ſo forſake their own mercies;Jonas 2.8. being ſingularly fooliſh (as the word here uſed importeth) and miſerable by their own election. The indignity and iniquity of their practiſe, ſee Ier. 2.9, 10, 11, 12, 13. Satan deals by them as he did by Adam, when he gave him an apple for Paradiſe; and ſet him to the tree of Knowledge, that he might not taſte the tree of life. And like unto them (ſaith a Lapide here) is every wicked perſon, who by Satans perſwaſion preferreth the creature before the Creatour, earth before heaven, the devil before God, hell before heaven, ſin before ſanctity, evil before good. Theſe are lewd perſons of ſordid and ſervile diſpoſitions, homines ad ſervitutem parati (as Tiberius ſaid of the Romans) men of an under-ſpirit, as thoſe, 1 Chron. 4.23. Hedge rogues Mr. Dyke calleth them.

In the ſight of her lovers] That her, whom they have ſo deſired whiles ſhe was veiled, they may deride when laid open. There can nothing befall a woman more grievous, then to be ſtript naked, but eſpecially before her ſweet-hearts, Lam. 3.8. All that honoured her, deſpiſe her, becauſe they have ſeen her nakedneſſe: yea ſhe ſigheth and turneth backward. It is the paint or the dreſſe many times, that makes the lewd woman lovely; Think the ſame of Idolatry: how pompous is it, and theatricall? but God will detect it and make it ridiculous every day more and more. Eraſmus was very inſtrumentall this way, and did prejudice Popery by his witty jearing, as much as Luther did by his ſtomacking and inveying, ſaith One. Though it cannot be denied,Capito. but that Pruriginoſa iſtorum hominum ſcabies aſperiori ſtrigali fricanda fuerat, Amama. Anibarb. Praefat. the ſcabby hides of thoſe Popelings called for a ſharper curry-comb, as another Learned man phraſeth it.

and none ſhall deliver her out of my hand] Not her idols, not her confederates. An idol is nothing in the world: and all Nations, ſet by God, are as a drop of a bucker, or duſt of a ballance: they can no more ſtand before him, then a glaſſe-bottle can before a cannon-ſhot.1 Cor. 8.4. Iſai. 40.15. It was bootleſſe therefore for this adultereſſe to hope for help from her lovers, when God once took her in hand. He would give her, her due, Ipſis ſpectantibus & ſtantibus inſtar ſtipitum, whiles they look on and ſtood like ſo many ſtocks, not daring to ſtir for her reſcue and relief. See for this, Rev. 18.10. with the Note.

Verſe 11. I will alſo cauſe her mirth to ceaſe,] Idolaters are frollick and jovial, the greateſt mirth-mongers, the merry Greeks of the world, ſet altogether upon the merry pin, Job 21.13. they ſpend their dayes in pleaſure, and ſuddenly turn into hell. Thus it was with theſe old idolaters. See Amos 6.4. And thus it is with the Papiſts at this day. They have a Proverb amongſt them; Spiritus Calvinianus eſt ſpiritus melancholicus, A Calviniſticall ſpirit is a melancholy ſpirit. Turn Proteſtant once, and you muſt for ever bid adieu to mirth and jollity, and lead a Monkiſh melancholy life. In their ſupplication to King Iames for a Toleration, they uſed this as an argument for their Religion above ours, becauſe more ſuitable and pleaſing to mans nature.Revel. 13. It is indeed an alluring, tempting, bewitching religion. Sir Walter Rawleigh knew what he ſaid, That were he to chuſe a Religion for licentious liberty, laſciviouſneſſe, and merry-living, he would be a Papiſt. Hence the whole world is ſaid to wonder after the Beaſt, [non-Latin text not transcribed]. Qu[illegible: 1 letter]d omnium animalium amicus ſit. Iſidor. which is ſaid to be like unto a Leopard, or Panther: Now the Panther is admired, and followed by moſt other beaſts of the field (and thence hath his name) either for the beauty of his hide, or for the ſweetneſſe of his ſmell. So is the Pope for thoſe ſenſual delights, and ſwiniſh pleaſures he alloweth his followers. Lupanar utriuſque Veneris Roma condidi[illegible: 1 letter], ſaith Agrippa, concerning Pope Sixtus Quintus. But what ſhould I rake in that dunghill? Such ſinfull mirth, as it is baſe born, ſo it is of ſhort continuance: God will make it to ceaſe, and to go ſoon out in a vexing ſnuffe. For why? There is a ſnare (or cord) in the ſinne of the wicked, ſc. to ſtrangle their joy with, but the righteous ſing and are merry, Prov. 29.6. yea they are merry, (or right ſet in their mindes, [non-Latin text not transcribed]. And the Sept. here [non-Latin text not transcribed]. as the Apoſtles word ſignifies, Iames 5.13.) and therefore they ſing, yea and ſhall ſing for joy of heart, when wicked men ſhall crie for ſorrow of heart, yea howle again for vexation of ſpirit, Eſay 65.14. Mean-while their mirth is but the hypocriſie of mirth. It may wet the mouth, but not warm the heart; ſmooth the brow, but not fill the breaſt. It is like a little counterfeit complexion; As they repent only in the face, Mat. 6.16. ſo they rejoyce only in the face, 2 Cor. 1.5.12. Indeed they revel rather then rejoyce, & the end of that mirth is heavineſs, Pro. 14.13. as lightening is attended with thunder, & as comets end in a peſtilent vapour. Let the Lord but turn his hand & take away his corn, &c. deſtroy vine and fig-trees, &c. and this carnal mirth is at an end: their light is put out in obſcure darkneſſe, they lye down in ſorrow, and are all Amort. they are filled with unmedicinable perplexities, and are ready to run mad Deut. 28.34. Whereas a godly man, as he hath a conſtant ſpring of comfort within him, and can be merry without muſick, ſo he can ſtand under the greateſt weight of affliction without buckling, as Paul: he can be medjis tranquillus in undis as Noah: he can confidently ſay wth Habakkuk Although the figtree ſhall not bloſſom, neither ſhall fruit be in the Vines &c. Yet will I rejoyce in the Lord, I will joy in the God of my ſalvation. Chap. 3.17.

Her feaſt-dayes, her new-moones] Not the matter of their joy onely ſhall be aboliſhed, but the times too; She ſhall neither have holy-dayes nor good dayes (as they are called, Eſth. 8.17.) to keep and celebrate. Here then the Lord ſhewes how he will uncover this harlots nakedneſſe, Viz Firſt he will ſtrip her of her ſpirituals, and next of her temporals, Verſe 12. Her feaſt-dayes, new-moons, ſabbaths, and ſolemn-feaſts were but apiſh imitations of thoſe commanded by God, whoſe ape Satan will needs be. Habent & veſpae favos: ſimiae imitantur homines, Waſpes alſo have honey-combs as well as Bees; and apes will be doing at mens actions. Satans ſynagogue may ſeem a true Church. The ten revolted Tribes kept alſo diverſe ſolemne dayes, partly commanded by the Law, (as new-moons and ſabbaths) and partly inſtituted by Ieroboam, in honour of their idols, as now among the Papiſts, in pretended honour of the Saints, with feaſting, dancing, ringing, roaring of organs, &c. Theſe ſolemnities therefore, the Lord here firſt utterly diſowneth, calling them, her feaſt-dayes, her ſabbaths, &c. and none of his, becauſe they did lacte gypſum miſcere, mingle lime with milk, as Irenaeus ſaith of Plato; Non mea, tua funt, as Martial ſaith of his Epigrams, ill read by another. And ſecondly, that he will take them away, (ſc. by carrying themſelves away captive. See Chap. 9.4, 5.) and ſo pull off their vizour, waſh off their varniſh of rites and ceremonies, and lay them open to all in their own colours.

Verſe 12. And I will deſtroy her vines, and her fig-trees,] Not her wine, and her figs onely, (i. e.) her delicious drinks and ſweet-meats, (even all her plenty) ſed vineta ipſa & ficeta, as Rivet obſerveth: which ſhews a great deal of anger, (for fruit-trees were not to be deſtroyed in an enemies countrey) like as he diſcovered a great deal of fear of the Spaniſh Inquiſitours,Heyl. Geog. 52, &c. that brought one of them his pears (which he had ſent for) tree and all by the roots It is wiſdome to meet God by repentance, leſt he ſtub up root and branch together, leſt he overturn, overturn, overturn, ſo as it ſhall be no more, Ezek. 21.27. leſt he crie, Cut it down, Luke 13.7. why cumbreth it the ground? ſith it is not for fruit, let it be for the fire.

whereof ſhe hath ſaid, Theſe are my rewards,] The wages of my wickedneſſe, the hire of my Harlotry, Deut. 23.18. Ezek. 16.34. pretium m[illegible: 1 letter]ritorium Adultery is coſtly. Whores muſt have their rewards, they lie in wait for a prey, Prov. 23.20. and will ſoon bring a rich man to beggery, Prov. 6.26. Solomon himſelf was ſo exhauſted by ſuch ſhee ſinners (ſo they call them, Cruces et crumenio ulgas, ſuck purſes the Poet calleth them) that he was forced to oppreſſe his Subjects, to ſup[illegible: 1 letter]ly his coffers: which occaſioned the loſſe of ten Tribes Harlots know no other language but that of the horſe-leech, Give, give; and may fitly be compared to the ravens of Arabia, that full-gorged have a tunable ſweet voice; but empty, they ſcreech horribly.

Corpus, opes animum famam, vim, lumina, Scortum, Debilitat, perdit, necat, aufert, tripit, orbat.

Idolatry alſo is no leſſe coſtly: witneſſe this harlots habit, verſe 13. and the purple whore of Rome, with all her trinckets, and thoſe maſſes of money that ſhe drains out of many parts of Chriſtendome for the ſupport of her ſtate.Muſcipulata res. Otto (one of her Mice-catchers, as the ſtory calleth him) ſent hither into England by Gregory the ninth, after three years raking together of money for pardons, and other palterments, at laſt departing, he left not ſo much money in the whole Kingdome, as he either carried with him, or ſent to Rome before him. What will not men part with to purchaſe heaven?Bellarm. Now they perſwaded the poor people (and ſtill they do) that good works (and what ſo good, as to gratifie the Pope with great ſummes?) were mercatura regni coeleſtas, the price to be given for heaven. Idolaters are all Merit-mongers: they will have heaven as a purchaſe; they lay claim to it, as wages for their work. They ſay with that wretched Monk; Redde mihi aeternam vitam quam debes, Luke 15. Give me eternal life which thou oweſt me, Give me the portion that belongeth to me. God forbid, ſaith another Papiſt, that we ſhould enjoy heaven, as of meer alms to us. On the other ſide, the godly diſclaim their own merits, beg hard for mercy, expect a recompence of reward from him, but all of free-grace; accounting all that they can do for God, but a little of that much, that is due to him, and that they could well beteem him: they do all righteouſneſſe but reſt in none: they know that Gods kingdom is partum & non paratum; that their reward is the reward of inheritance, and not of acquiſition: and that if they could do any thing this way, yet would it be mercy in God to reward every one according to his work, Pſalm. 61.12.

and I will make them a forreſt,] See this more fully ſet forth, Iſai. 5.5, 6. Such is the hatred God beareth to ſinne, that he makes bloody wailes, as it were, upon the backs of the inſenſible creatures for mans ſake. A fruitfull land turneth he into barrenneſſe for the wickedneſſe of them that dwell therein, Pſal. 107.34. Thus he dealt by Sodom, which was once as Egypt, yea as Eden, but is now a place of nettles and ſalt-pits: By Iudea, that once Lumen totius orbis, now laid deſolate: as Babylon, where Strabo ſaith their Barley yeelded three hundred-fold increaſe, and their Palm-tree three hundred and ſixty ſeverall ſorts of commodities, as bread, honey, wine, vineger, &c. but what devaſtation befell it by the Modes, ſee Eſay 13.19, &c. It were eaſie to inſtance in the ſeven Churches of Aſia, the Palatinate, and other parts of Germany, in Ireland, and now Scotland, and what may England look for? Shall we altogether paſſe unpuniſhed? Shall we ſtill ſit ſafe under our vines and fig-trees, and not be forreſted, and by thoſe wilde beaſts of the field devoured? Sure it is, that no beaſt of the field doth ſhew it ſelf more raging, or ravenous, then do the wicked, when God ſuffers, or rather ſends them to break into his vineyard: Witneſſe thoſe breathing devils the Iriſh Rebels, more cruel then any Cannibals. Curſed be their wrath; for it was cruel, tranſcendent[illegible: 1 letter]y ſo, extending it ſelf both to the living and the dead. Ʋrſi non ſaeviunt in cadavera: but theſe bears, Pſal. 58.4. boars, Pſal. 80.13. lions, leopards, &c. did rage againſt dead carcaſſes, and tore them with their teeth. Hiſtories tell us, that the firſt founders of Rome were nouriſhed by a Wolf: Certain it is that the off-ſpring of that people have the hearts of Wolves: being ſavage and cruel above meaſure. Their citie was firſt founded in blood, and ſo was the Papacy: for the foundation of that See was laid when Phocas ſlew his liege Lord and Emperour Mauricius, whom he ſtewed in his own blood. Whence the Poet wittily; Suffocas, Phoca, imperium; ſtabiliſque Papatum. The habit of that harlot is, according to her heart, purple and ſcarlet; and her diet is the diet of the Cannibals.Rev. 17.6. I ſaw her drunken with the blood of the Saints. They are wholly bloody, both in their poſitions, and diſpoſitions, their plots, and practiſes. The Pope is ſaid to be a Leopard, or Panther, with his feet like a Bear, and his head like a Lion, Revel. 13.2. See the Note there And of their S. Dominick (the father of the Dominicans) it is reported, that when his mother was with childe of him, ſhe dreamed, that ſhe brought forth a Wolf, with a fire-brand in his mouth: and he prooved accordingly;Ezek. 21.31. Habac. 1.2, 3. a bruitiſh man, skilfull to deſtroy, to devour the man more righteous then himſelf, by his bloody inquiſitors. I pray that God would deliver his turtle from theſe ſavage creatures; that he would cauſe the evil beaſts to ceaſe out of the land, Ezek. 34.25. that the beaſts of the land may no more devour them, verſ. 28.

Verſe 13. And I will viſit upon her the dayes of Baalim,] That is, I will puniſh the ſins committed in thoſe dayes wherein they went after thoſe multitudes of Heatheniſh gods: 30000.In Theog. In Georg. lib. 1. of them Heſiod reckons up in his days And Servius upon Virgil telles us, that for fear of offending any of them they uſed to cloſe up their petitions with Dij que Deae que omnes, All ye gods & goddeſſes, &c. Some of the Hebrews by Baalim underſtand Dominos domuum the Lords of the houſes: for the planets are ſaid to have thir houſes. Oecolampadius underſtands it of thoſe Idols which they worſhipped under the name of the Stars, called elſwhere the Queen of heaven, or the heavenly conſtellations. Others by Baal conceive to be meant their chief God: called alſo by them Baal-ſamen, or the Lord of Heaven: by Baalim their undergods, mediozuma numina inter mortales caelicolaſ que vectores. This was Plato's Demonogy (See the Note above upon verſe 8. of this chapter) Saint Paul is thought to have been well read in Plato's writings (his [non-Latin text not transcribed] 2 Tim. 1.6. is verbùm Platoineum) and to have alluded to him in that paſſage, 1 Cor. 8.5, 6. Though there be that are called (Baalim ſignifieth Lords) whether in heaven or in earth, as there be gods many and lords many: but to us there is but one God the Father, and one Lord Jeſus Chriſt, that is but one Mediatour betwixt God and Man, the Man Chriſt Jeſus, who indeed in regard of his humane nature is inferiour to the Father, but yet ſuch a Lord by whom are all things, and we by him. The Papiſts acknowledge but one God, but they have many Baalims, many Lords and Mediatours both of interceſſion and of Redemption too. But this is an heatheniſh opinion, as indeed many of theirs are: whence they are called Gentiles, in oppoſition to the holy City the Church, Rev. 11.2.

wherein ſhe burnt incenſe to them] which typified prayer, both in the ſweet ſavour, and aſcending property; elationibus fumi with pillars of ſmoke, Chap. 3.6. This ſhould have been done to God alone. He is the proper object of prayer, as being omnipreſent, omniſcient and omnipotent: and beſides in covenant with his people: He never ſaid to the ſeed of Jacob, ſeek ye me in vain. No: he ſcorns that, and leaves that to the Heathen idols to do, Eſa. 45.18.19.Deut. 2, 2. Our Rock is not as their rock our enemies themſelves being judges. He is not like Baal, that purſuing his enemies could, not hear his friends. Nor like Jupiter of Creet that was carved without ears,Luc. dial. and could not be at leiſure to attend ſmall matters, no nor greater neither, unleſs it were at certain times when he was pleaſed to look down through certain chinkers in heaven, as Lucian faineth. He is not as Diana, who being preſent at Alexanders birth,Sic. de nat deor. lib. 2. could not at the ſame time preſerve her Epheſian temple from the fire. O thou that heareſt prayers (ſaith David: that's one of his titles of honour. Pſal. 65.2.) unto thee ſhall all ſleſh come. Whither elſe ſhould I go? Baſil makes prayer a chain tied to Gods ear, and mans mouth. Jamblichus ſaith, it is copula quâ homines cum Deo conjunguntur, a tie wherewith men are knit unto God. [non-Latin text not transcribed]. De orth. fid. Damaſcen ſaith it is an aſcent of the heart to heaven. The Church is ſaid to aſcend out of the world by theſe pillars of incenſe, Cant. 3.6. And as the Angel that appeared to Manoah by aſcending up in the flame of the Altar, is ſaid to do wondrouſly, Judg. 13.19, 20. So do the Saints by their daily devotions coming up (as Cornelius his prayers and alms did) for a memoriall before God, Act. 10.4. and being a precious incenſe, Pſal. 141.2. far beyond that of Baal Prieſts, or Chimney-Chaplaines, who were called Chemarims, 1 King. 23.5. Zeph. 1.4. or Black-ones, ab incenſione thuris from their much offering up of incenſe, with the ſmoke whereof they were blacked and ſooted; as ſome hold.

and ſhe decked her ſelf with her ear-rings and her jewels] Harlot-like: matrons adorn not themſelves ſo pompouſly. Whence Tully compares the Latine tongue to a grave Matrone; the Greek to a ſumptuous harlot in all her bravery. This drawes the ſenſes, and is therefore much in uſe amongſt adulterers and Idolaters: as Papiſts for inſtance with their exceſſive gayetie in Gods ſervice; their palles, copes and other maſſing-veſtments of as great price, ſome of them,Athena[illegible: 1 letter]s. as Demetrius king of Macedon his robewas: which none of his ſucceſſours would were propter invidioſam impendij magnificentiam for the richneſs thereof. Gods likes no ſuch doings now adayes in his ſervice. The High-Prieſt indeed of old was ſumptuouſly attired from head to foot. Os humeroſ que Deo ſimilis as repreſenting the perſon of God,Virg. that he might dazle the eyes of the beholders, and breed reverence in them by ſuch an appearance. But now it is far otherwiſe. Cor aureum requirit Deus, non veſtem. God lookes not for gorgeous array but gracious hearts: faith and love within, modeſty and humility without: theſe are things of great price in the ſight of God, 1 Pet. 3.4. theſe beautifie the ſoul better then Iſaacs jewels did Rebeccah's body. It was therefore excellent counſell that Tertullian gave the young women of his time,Lib. de cult. foemin. and may be uſefull to to us all: Veſtite vesſerico pietatis, byſſino ſanctitatis, &c. Cloath your ſelves, ſaith he with the ſilk of piety, with the ſattin of ſanctitie, with the purple of modeſtie. So ſhall you have God himſelf to be your ſuitour: Chriſt will make love to you, and greatly deſire your beauty. Pſal. 45.11. The kings daughter is all glorious within: her clothing is of wrought gold verſ. 13. She is like that Spartan woman mentioned by Plutarch, who when her neighbours were ſhewing their apparrell and jewels, ſhe brought out her children vertuous and well taught, and ſaid, Theſe are my ornaments and jewels.

and ſhe went after her lovers] This is oft objected to her, as a foul buſineſs indeed: this was the ſin that disjoynted Gods ſoul from her, to the making of her deſolate, a land not inhabited Jer. 6.8. We muſt take ſpeciall care, that no creature creep into the Bridall-bed betwixt Chriſt and the ſoul: or if any do, complain to him betime and he will play Phineas his part,Act. and Mon. as Maſter Bradford phraſeth it. And forgat me, ſaith the Lord] This is reſerved to the laſt, as the foot and root of all the forementioned evils both of ſin and puniſhment. See the lack of Gods holy fear Rom. 3.18. There is no fear of God before their eyes. And thence it is, that their throat is a gaping grave, their mouth full of gall and guile, that deſtruction and miſcry are in their wayes, &c. 13, 14, 15, 16. &c. Fearleſneſs and forgetfulneſs of God go alwayes together. Jer. 5.22, 23. thoſe that remember him and his preſence, cannot but bear an awfull reſpect to him. It is a problem in Ariſtotle, why are men credited more then other creatures. His anſwer is [non-Latin text not transcribed], becauſe they beleeve a Deity. Man alone remembreth, and therefore reverenceth God. Thoſe therefore that ſo forget him, after long experience eſpecially of his gracious care to protect them and provide for them, as a husband doth for the wife of his boſom, theſe are ſtrange creatures, and muſt look to be viſited and reminded of him from whom they have ſo deeply revolted: for of all things God cannot abide to be forgotten. See Iſai. 17.10. Deut. 8.21.

Verſe 14. Therefore behold I will allure her] A ſtrange [Therefore] It may very well have a Behold at the heeles of it: For the ſenſe is this; Becauſe ſhe hath quite forgotten me, and will never be converted of her ſelf, I will prevent her by my mercy, recalling her mildly but mightily by my Goſpel. Seducam eam et deducam in deſertum. Such another ſweet text as this we have in Eſay 57.17, 18. For the iniquity of his covetouſneſſe was I wroth and ſmote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have ſeen his wayes, and will heal him. Wayes? what wayes? his covetouſneſs, frowardneſs, &c. And it is as if God ſhould ſay, I ſee theſe froward children will lay nothing to heart: frownes will not humble them, blowes will not better them. If I do not ſave them till they ſeek me they will never ſaved: therefore I will heal him, I will lead him alſo, and reſtore comforts unto him and to his mourners: I will create the fruit of the lips peace to him. O the never-enough adored depth of Gods free grace and fuperabundant love to his people! This David well underſtood,Pſal. 25.11. and therefore prayed, pardon my iniquity: for it is great. He knew that God both could and would remit more then he could commit: and that mercy rejoyceth againſt judgement; whileſt God for his own ſake (though not for ours) blotteth out the thick cloud as well as the cloud, enormities as infirmities Eſay 44.22. See his Non-obſtante Pſa. 106.8. his Reſolve Gen. 8.21. and his Mandamus Pſal. 14.4. and then it muſt needs be done, though no god would do it but himſelf Mic. 7.18. though no man could imagine how it ſhould be done. Eſay 55.7, 8. I will allure her] that is, I will effectually perſwade her by the preaching of the Goſpel. Men may ſpeak perſwaſively, but God onely can perſwade Gen. 9.27. they may ſpeak to the ear, but He to the heart: and this He doth to his Elect, not onely by a morall perſwaſion, but by an irreſiſtible inward attraction, Act. 11.17. by a mercifull violence, by making them willing to follow the Lamb whereſoever he goeth. They kiſſe the Son with a kiſſe of love and homage, having firſt been kiſſed with the kiſſes of his mouth: whereupon immediately followes, Draw me, we will run after thee, Cant. 1.1, 4. Eliſha could more with a kiſſe, then his man could with a ſtaffe, in raiſing the dead child. Chriſts works upon his people fortiter, but yet ſuaviter powerfully,Recte Calvin. textum hunc reddit Inclinabo eam. but yet ſweetly he inclineth their hearts to his teſtimonies and not to covetouſneſs, Pſal. 119.36. and brings them to the obedience of faith monendo potius quam minando, docondo quam ducendo. If he do ſeduce them (as ſome render the word here) it is for no hurt, it is but to ſpeak in a word private with them, as one friend may with another: it is but to give them his loves, as he ſpeakes in the Canticles: to ſhew them his glory; as he did Moſes: to ſpread before them his beauty, and ſo to catch them by guile, as Saint Paul did Corinthians 2 Ep. 12.19. to ſteal away their hearts before they are awar[illegible: 1 letter], according to that Cant. 6.12. that they thenceforth may be an Amminadib, a willing people, a free-hearted people, Pſal. 110.3. waiting for the law Eſay 42.8. and walking by the rule, Gal 6.16. &c. Oh it is a bleſſed thing to be thus allured, thus inveigled, thus ſeduced out of the wayes of ſin and death, into the wayes of holineſs and happineſs; by the doctrine of the Goſpel,Mercer. Rivet. which is the true Pitho, the Suadae medulla, qua capiuntur homines, ſed bono ſuo, the divine Rhetorike, wherewith mens minds are taken, but for their greateſt good.

and I will bring her into the wilderneſs] Look how I at firſt allured my people out of Egypt where they ſat by the fleſh-pots, and enjoyed the pleaſures of ſin for a ſeaſon (out of Egypt have I called my ſon, that I might ſet him higher then the Kings of the earth) and brought them into the wilderneſs, and there extraordinarily provided for them (never was Prince ſo ſerved in his greateſt pomp) and ſpake to their hearts, giving them right judgements and true lawes good ſtatutes and commandments Neh. 7.13. to their great comfort, Pſ. 19.8. So will I again do for them, and much more then ſo, by Chriſt, in the dayes of the Goſpel. Indeed as the people at their firſt ſetting foot upon the promiſed land, met with trouble in the valley of Achor by the ſin of Achan; ſo ſhall the Saints be ſure of troubles; but Chriſt will not leave them comfortleſs: a door of hope he will open unto them in their deepeſt diſtreſſes. Death ſhall be unto them not a trap-door to hell (as it is to the wicked) but an inlet into life eternall, where they ſhall ſing the ſong of Moſes, and the ſong of the Lamb. Rev. 15.13. Let the Saints therefore rejoyce in hope, be patient in tribulation. Vineyards God will give them here, ſome grapes at leaſt of the heavenly Canaan aforehand, ſpirituall benedictions, Divine comforts to ſuſtain them, ſuch generous wine as ſhall make the lips of thoſe that are aſleep to ſpeak, Cant. 7.6. Yea to ſing, Eph. 5.18.19. Lo, ſuch wine, of the beſts and ſuch ſongs of joy ſhall the Saints have for thoſe vines which before he threatened to deſtroy verſ. 12. and that mirth which he would cauſe to ceaſe, verſ. 11. Repentance can turn croſſes into comforts, and (like the Philoſophers ſtone) make golden afflictions 1 Pet. 1.7. As it is the fair and happy daughter of an ugly and odious mother, viz. ſin; [non-Latin text not transcribed]. ſo it is the mother of all mercies and benefits: for it is repentance unto life, Act. 11.18. yea to ſalvation, and therefore never to be repented of, 2 Cor. 7.10. It is that rainbow, which if God ſee ſhining in our hearts and lives, he will not onely not drown us; but do us all good.

and ſpeak comfortably to her] Heb. ſpeak to her heart, ſuch things as ſhall chear her up, and make her heart leap and even dance Levalto's. Confer Gen. 34.3. Ruth 2.13. Judg. 9.3. Paſtquam perauxero eam. Tremell. Benigne alloquar. Caſtalio. See Iſai. 40.1. and comparing 1 Sam. 15.35. Obſerve that the ſame word [non-Latin text not transcribed] Nacham ſignifieth to repent firſt, and then to comfort. And to this purpoſe it is that ſome tranſlate the text thus, After I have brought her into the wilderneſs, and ſo humbled her thoroughly, as I once did her forefathers there, I will ſpeak to her heart: yea I will take her alone for the purpoſe, even into a ſolitary wilderneſs, where I may more freely impart my minde to her (ſo ſome fenſe it) that having her whole deſire ſhe may come up from the wilderneſs, leaning upon her beloved, Cant. 8.5. and ſo be brought into the bride houſe, with all ſolemnity.

Verſe 15. I will give her her vineyards from thence] or. from thenceforth: either from that time, or from that place. God, as out of his melting heartedneſs toward her he thinks ſhe hath ſuffered double for all her ſins, Eſay 40.1. (though ſhe think ſhe hath ſuffered leſs then her ſins Ezra 9.13.) So he is ready, upon her repentance, to make her (ſtrait) a plentifull amends, He deſtroyed her vineyards and damped her mirth, verſ. 11.12. Now ſhe ſhall have all again, with advantage: not her corn onely for neceſſity, but her vineyards alſo for delight: yea an honeſt affluence of both. She ſhall have reall manifeſtations of his love: and although he take her into the wilderneſs, yet will he not be unto her a wilderneſs, or a Land of darkneſs: wherefore then ſhould his people ſay, we are Lords, we will come no more unto thee? Jer. 2.31. why ſhould they not rather reaſon thus with the prodigall. I will go to my father: for in his houſe is bread enough. I will return to my firſt husband, for then was it better with me then now, I will repent, for the kingdome of heaven is at hand &c. Lo this is the right way of reaſoning, ſc. from mercy to duty, from deliverance to obedience,2 Cor. 5.14. Tit. 2.14. Ro. 2.4. Ro. 12.1. Ezra. 9.14. The love of Chriſt conſtraineth us, ſaith Paul: the grace of the Goſpell teacheth us to deny ungodlineſſe, and to live godly, &c. the kindneſſe of God leadeth to repentance: & if beſought by the mercies of God to preſent our bodies for a ſacrifice to God, how can we do otherwiſe? If God bring vineyards out of wilderneſſes, comforts out of croſſes, meate out of eaters, honey out of the rock,Deut. 32.13. and oyle out of the flinty rock, that is, mercies out of difficulties, they muſt needs be very hard-hearted, that are not melted and mollified thereby.

And the vally of Achor ſor a doore of hope] The vally was neer unto Jericho, that city of Palmtrees, and was fertile, fat, and full of vines, Iſai. 65.10. thought to be the ſame with Engeddi which is often mentioned in the Canticles. This vally was a kinde of dore or inlet into the promiſed land: and here they began firſt to eate of the fruits of the land, which they had ſo much longed for, Joſh. 5.10. and now hoped for the enjoyment of the whole; whereof that vally was a pledg, and earneſt. Hereby then is covertly promiſed to Gods people, deliverance by Chriſt, together with the firſt-fruits and earneſt of the ſpirit, whereby they ſhall be brought to an aſſured hope of the harveſt of happineſſe, of the whole bargain of Chriſts benefits, Spes in humanis incerti nomen boni: ſpes in divinis nomenest certiſſemi Heb. 11.1. this is hope unfaileable, as proceeding from faith unfained, which can believe God upon his bare word, and that againſt ſenſe in things inviſible, and againſt reaſon in things incredible. It can take a man out of the vally of Achor, that is of trouble (ſee Joſh. 7.6.) and ſet him on the everlaſting mountains, where as from Piſgah, he may have a full proſpect of heaven; the hope where of maketh abſent joyes preſent, wants plentitudes; and beguiles calamity, (as good company doth the way) yea lookes upon it as an in let to mercy, a promiſe whereof to apoſtatizing Iſrael ſome make this fat vally of Achor to be dotis nomine, as a dowry: in alluſion to the manner of the Jewes in their marriages to give ſome piece of ground to the ſpouſe as a pledge.

and ſhe ſhall ſing there] As rejoycing in hope, Rom. 12.12. Et res plena gaudio & ſpes, Pſal. 65.13. as Bernard hath it. They ſhall ſhout for joy, they ſhall alſo ſing. Some think the Prophet here alludeth to that cuſtome of the Jewes to ſing in the time of their vintage, See Judg. 9.27. Eſay. 16.10. Others will have it to be an alluſion to their marriage-ſongs: that being the time of the rejoycing of a mans heart Cant. 3.11. Viz. at the recovery of his loſtrib. The Septuagint render [illegible: 1 word] ſhall be humbled: and indeed the word ſignifieth both to be humbled and [illegible: 1 word]. Some are humbled but not humble, low but not lowly: theſe muſt look for more load. But they that mourn in a godly manner, are ſure to be comforted. God will turn all their ſighing into ſinging; they ſhall ſing aloud upon their beds which they have ſoaked in teares,Goſr. in rit. Epiſt. l. 1. Conf. l. 6. c. 12. and made to ſwim againe, as David Pſa. 6. A reconciled condition is a ſinging condition, Bernard was ſo over-joyed at his converſion, that he was almoſt beſide himſelf. Cyprian telleth his friend Donatus, that his comforts then were inexpreſſible. Auſtin ſaith the like of himſelf. The Saints cannot but ſing at this dore of hope, though they be not yet got in at it. See Pſal. 138.5. they ſhall ſing in the wayes of the Lord, Pſal. 119.54. though they be yet but viatores. Gods ſtatutes are their ſongs even in the houſe of their pilgrimage; as hoping to ſing ſhortly in the height of Zion, to flow to the bountifulneſſe of the Lord, Jer. 31.22. As in the dayes [illegible: 1 letter]f her youth, and in the day when ſhe came up &c. Out of a low countrey, but a lower condition; being ſhiftleſſe and ſuccorleſſe. Then did God put Timbrels into their hands, and ditties into their mouths. See Exod. 15. And ſo it is here ſaid, he will do againe in the time of the goſpell. Let our Nonſingers here take notice, that ſinging (and that joyntly with others) is a Goſpell-ordinance: and for further proof let them read Mr. Cottons excellent treatiſe upon this ſubject.

Verſe. 16. And it ſhall be in that day] A ſweet promiſe of a thorow reformation, much like that Zach. 13.2. God will turne to his people a pure language, that they may all call upon the name of the Lord to ſerve him with one ſhoulder, Zeph. 3.9. For which end he formes their ſpeech for them, & tutours them here how to terme him. Iſhi they muſt call him, but not Baali, my husband,So Tyrannus; fur, ſophiſta. but not my Lord: Not that there was any hurt in the word my Baal or Lord: but becauſe it had been abuſed and given to Idols, God would have none of it: or becauſe it was grown among the better ſort a name of contempt: like as for the ſame reaſon the word Burden is rejected, Jer. 23.36. Or laſtly, leſt the people whileſt they ſpoke of one thing ſhould think of another: and naming Baal ſhould be put in minde of an Idol. This is Hieromes reaſon. Some diſtinguiſh thus betwixt the 2 words,Lyra. Oecelamp. that Iſh is a name of love, Baal of feare, Others obſerve that Iſh ſignifieth an excellent man, and is therefore made choyce of as every way better then Baal, or Lord. Auguſtus forbad men to call him Lord: and deſired rather that more amiable name of Father of his countrey. It is wiſdome when we call upon God to make choyce of fit titles, not onely ſuch as he in his word hath warranted, but alſo ſuch as may be ſuitable to our requeſts, and helpfull to our faith in prayer; ſuch as wherein we may ſee the thing prayed for comming towards us, as it were. This will notably excite devotion. Inſtances of it ſee Pſal. 80.1. Act. 1.24. and 4.24.25. &c. Note there and in the next verſe, that there is no ſmall danger in words and names. What a deale of miſchief hath the word Huguenot done in France, and Puritan here. Anno 1572. Cardinall Allen at Rhemes inſtructed his emiſſary-ſeducers, ſent over hither, to divide the people under the names of Proteſtant and puritan: provoking them thereby to reall and mutuall both hate and contempt. His Rhemiſts in their anotations on 1 Tim. 20. warn their readers of uſing the words of Hereticks (ſo they call us) though they have no great hurt in them: and hold to their old termes of maſſe, pennance, Prieſt &c. they call us Novatores, but we may call them ſo better. The truth is, we may not teach nova, nor yet novè? Caſtalion cannot be excuſed in his Jana Genius Reſpublica for Eccleſia and other affected novelties. Melanchthons wiſh was, that men would not onely teach the ſame things, but in iiſdem verbis, in iiſdem ſyllabis in the ſame words, yea in the ſame ſyllables: for he that faineth new words brings in new doctrines (it may be thought) as did Arminius. And yet it is not many yeares ſince here amongſt us, that he that would not be an Arminian was held no better then a practicall Puritan. But let us keep our old words (ſaid thoſe Veteratores) and we ſhall eaſily keep our old faith: The devill doth ſometimes ſpeake the trueth for his own ends. But was Wincheſter well adviſed when he made The Lord, and not to ſay our Lord, Act. & Mon. 1116. Ib. 1803. to be ſymbolum baereticorum, a note of an heretick. Or Dr. Stery, whoſe rule to know an heretick was this, they will ſay The Lord, and we Praiſe God; and The living God. This was not Novum nomen, but Novum crimen, C. Caeſar. Much like that of Pope Paul 2.Cade of the church. Alſted. who pronounced them hereticks that did but name the name Academy either in earneſt or in jeſt: And another Pope made it hereſie to hold that there were any Antipodes.

Verſe 17. For I will take away the names of Baalim out of her mouth] So preciſe ſhe ſhall be, ſo circumſpect, according to Exod. 23.13. that ſhe ſhould ſpit out of her mouth thoſe dunghill duties with utmoſt contempt; as David had done before her, Pſal. 16.4. If bodily filthineſſe may not be once named among Chriſtians Ephe. 5.3. why ſhould ſpirituall? The Primitive Chriſtians would not call their dayes of the week by the Heatheniſh names of Dies Martis, Dies Mercurii &c. (as Mercurius Triſmegiſt had. ſuperſtitiouſly named them) but the firſt, ſecond, third &c. day of the week: as not willing to have the names of thoſe Idols mentioned among Gods people. Mentioned they may be (no doubt) recitative without ſin, as Baal is Rom. 11.4. and Caſtor and Pollux. Act. 18.11. but not honoris gratia for honour ſake, or without ſome expreſſion of deteſtation of them; ſuch as was that of Cyril, who ſpeaking of Paganiſh idolatries breaks out thus, [non-Latin text not transcribed] we rake a dunghill in a diſcourſe of dunghill gods. What a patheticall ſpeech or rather ſhriek is that of Almighty God, Jer. 44.4. Oh! do not this abominable thing: do not honour Idols in the leaſt.Act. & Mou. ſhall I bow my knee to yonder Iackanapes? ſaid that martyr pointing to the Rood in Pauls. Should I kiſs Baal? as they did 1 King. 19.18. Or ſo much as kiſs my hand in honour to him, as Job. 31.27. were not this to deny the God that is above? Verſe 28. And how can thoſe be excuſed that have ſo often in their mouths Jupiter omnipotens, mehercule, Mecaſtor, Hieron. Damaſo. & caetera magis portenta quam numina, ſaith Hierom: and thoſe that think their verſes nothing ſo neate, unleſſe there be often naming, and ſometimes invocating too of Apollo, Jam. 3.11. Minerva, Venus, &c. Doth a fountain ſend forth at the ſame place ſweet water and bitter? Thoſe that ſay they think no hurt in all this, are no more excuſed thereby then he that ſaid, Laſciva eſt nobis pagina,Ovid. vita proba.

Thoſe that thus borrow garniſh of the Egyptians, may therewith get their botches and boyles. Howſoever, they may feare to have Bellarmine himſelf (who was no preciſian) to riſe up in judgment againſt them and condemn them; who would not have Paul called Divus Paulus, but Beatus: becauſe Divus, and Diva, were the words of the heathens for their gods and goddeſſes.

and they ſhall no more be remembred] ſc. without indignation and deteſtation, without a What have I to do any more with Idols? Hoſ. 14.1. Eſay. 30.22. or a Get you hence, Abite hinc, abite longe as Charles 5 ſaid of all his worldly pomp and atchievements at the laſt, as Amnon thruſt Tamar out of dores when he had had his will of her, when he had moyled himſelf in that filthy guzzle, and ſullied his conſcience. She multiplied her whoredomes (ſaith the Prophet) in calling to remembrance the dayes of her youth wherein ſhe had plai'd the harlot in the land of Egypt, Ezek. 23.21. and verſe 8. Not the new ſent of meat, but the remembrance of their old fleſh-pots moved Iſrael: they found ſweetneſſe in a luſt twice ſod, they had ſtill the broth of theſe abominable things in their veſſels, as the Prophet Eſay hath phraſed it, Chap. 65.4. To remember with delight ſins paſt is, to recommit them: and herein the deceitfull heart is with all care to be looked unto, that when we call to mind former evill practiſes, though with an intent to be humbled for them, we be not inſnared, and drawn to commit them afreſh by being tickled in the thought of them.

Verſe 18. And in that day will I make my covenant for them with the beaſts &c.] At the firſt creation all things were ſubject to man on this condition, that he ſhould be ſubject to his maker as his maſter.Auguſtin. Rebellis autem facta eſt quia homo numini, creatura homini. But no ſooner did man rebell againſt God, but the creature began to rebel againſt him. Look how a Noble-mans ſervants will draw in defence of their Lord, and ſouldiers fight for their Generall: ſo here, God is Lord of hoſts.Pſal 119.91. They continue this day according to thine ordinance (and fight in their courſes Judg. 5.20.) for they are all thy ſervants, ready preſt they are to ſeiſe a ſinner, and to doe execution upon him, as a traytour, and rebel to the higheſt Majeſty: as the ſword that Hector gave Ajax turned into his own bowels, when once he began to abuſe it to the hurt of hurtleſſe creatures. Now here God promiſeth to aboliſh that enmity, to make peace, even pacem omnimodam, peace, peace, as the Prophet Eſay hath it, Chap. 26. a muliplied peace, a perfect, ſheere, pure peace with God, with themſelves, with all creatures: and to reſtore them in Chriſt that dominion they once had over the works of his hands,Rom. 8.28. Pſal. 8.6. with Heb. 2.7. yea power over all nations Rev. 2.26. with a promiſe that all ſhall work together for their good, and they ſhall be fully freed if not from the ſmart, yet from the hurt of every creature. Compare Ezek. 34.25. Job. 5.23. Eſay. 11.6.7. where the Prophet ſeemeth to allude to the carriage of the beaſts in Noahs Ark; all bloodineſs and rapine laid aſide. The Jewes fooliſhly argue from theſe texts, that Chriſt is not yet come, becauſe the Lion yet rageth, the Wolf devoureth, Serpents yet ſting and ſpare not the beſt. And ſome interpreters of ours are of opinion, that theſe promiſes ſhall be literally fulfilled at the reſtitution of all things, which they make to be at the time of the call of the Jewes. But when I find Nebuchadnezzar and other enemies of the Church to be called Lions, Leopards, Wolves &c. as Jerem. 5.6. and elſwhere, I cannot but think that theſe might be here meant, in part at leaſt,Virg. ponent que ferocia Poeni Corda volente Deo: according to Peters viſion Act. 10. and that God will ſo meeken the ſpirits of his converts, that they ſhall not hurt nor deſtroy in all his holy mountain Eſay. 11.9. The literall ſenſe is very good I grant: but yet it is ſtill to be taken (as all ſuch promiſes are) 1. with exception of the croſs here. 2. with expectation of the full accompliſhment hereafter, in the ſtate of perfection.

And I will break the bowe, and the ſword, and the battle out of the earth.] Theſe words ſeem to be oppoſed to that threat Chap. 1.5. I will break the bowe of Iſrael, &c. And it is as if he ſhould ſay, After that I have broken their power, and tamed their pride by the enemies forces, then I will puniſh thoſe enemies, and ſo take order with them, that they ſhall not hurt my people by any of their hoſtilities. Lo, peace is a piece of Gods Covenant; and covenant-mercies are very ſweet, when all the paths of the Lord are mercy and truth, Pſal. 25.10. Not mercy onely, but truth too, that comes by vertue of a covenant: Mark, what God ſaith to Abraham, Gen. 17.20, 21. I have bleſſed Iſhmael; twelve Princes ſhall he beget: but my Covenant will I eſtabliſh with Iſaac. And in the ſame Chapter Divines obſerve, that in ten verſes thereof, God repeateth his Covenant which he made with Abraham, thirteen times: to note thus much, that that was the mercy indeed that muſt ſatiſfie Abraham in all his troubles, ſorrows, and afflictions: For the Covenant of Gods peace ſhall not be removed, no not when the mountains ſhall depart, and the hils be removed, Eſay 54.10. The Lord will give ſtrength to his people; the Lord will bleſſe his people with peace, Pſal. 29.11.

and will make them to lie down ſafely.] Being gathered under my wings, they ſhall repoſe themſelves upon my power and providence, committing themſelves to me in well-doing. All true and ſolid ſecurity, whether inward or outward; all true peace, whether of countrey, or of conſcience floweth from Gods favour, Pſal. 3. & 4. Hence the Apoſtle wiſheth grace and peace, and the Angels ſang,Epheſ. 1.2. Luke 2 14. Deut. 33.16. Glory be to God on high, and peace on earth, even the peace of good-will toward men, the good-will of him that dwelt in the buſh. The Lord is with me, ſaith David, I will not fear what man can do unto me. I will ſleep and wake, and wake and ſleep again;Pſal. 3. for the Lord ſuſtaineth me. No wonder I ſlept ſo ſoundly and ſafely (ſaid King Philip) when Antipater watched me. Abner watched not ſo well, when David fetcht away Sauls ſpear and pitcher, and was barely told of it.Phil. 4.7. 1 Pet. 1.5. Lev. 26.5. Pſal. 116.7. Iſhboſheth was ſlain whiles he ſlept. The Saints go ever under a double guard, the peace of God within them, and the power of God without them, and may therefore in utramque aurem dormire, lie down ſafely, (See Ier. 23.6.) call their ſouls to reſt.

Verſe 19. And I will betroth thee unto me for ever,] This, becauſe it could not be eaſily beleeved, is thrice repeated. We beleeve not (what ever men may dream to the contrary) without much ado, and many conflicts. When faith goes about to lay hold on Chriſt, the devils raps her on the fingers, and would beat her off. Hence ſhe is fain to take great pains for it, to work hard for her living. The Apoſtle ſpeaks more then once of the work of faith, [non-Latin text not transcribed]. 1 Theſſ. 1.3. and 2 Epiſt. 1.11. And it is no leſſe difficult (ſay Divines) to beleeve the Goſpel then to fulfill the Law. No man can come unto the Son, except the Father draw him: the ſoul naturally hangs back, and had as lief put off its immortality, as put on Chriſt:Joh. 6. The devil alſo doth his utmoſt to hinder. The conteſt was not ſo great betwixt Michael and him concerning Moſes his dead Body, as it is here betwixt the beleever and him concerning Chriſts living body. And ſhould not God mightily aſſiſt, the buſineſſe would never be done. Hence faith is called, the faith of Gods power, Tarnan. Col. 2.12. the faith of his operation, and what an Almighty power God doth therein put forth, is elegantly deſcribed by the Apoſtle in that ſixfold gradation, Epheſ. 1.19. which ſhews it to be more then a morall ſwaſion. Betroth thee, I will, I will, I will, ſaith God here: and ſome think the Sacred Trinity is here (though darkly, according to the manner of thoſe times) brought in betrothing the Church in this trina repetitio. And mark, that he doth not ſay, I will be reconciled unto thee, and receive thee again after thy foul-playes with me, (for Reconciliationes ferè ſunt vulpinae amicitiae inter homines, Men are ſeldom reconciled heartily) but I will eſpouſe thee, marry thee unto me, and that for ever. I will null the Bill of divorce, love you no leſſe then if you had continued true to me, or were now a pure Virgin. Quis hanc Dei bonitatem dignè collaudet? ſaith Druſius. Who can ſufficiently ſet forth this goodneſſe of God? When God once pardoneth ſin, he will remember it no more; he will not come with back-reckonings. Diſcharges in juſtification are never repealed or called in again. Peccata non redeunt is a true axiom: and it is no leſſe true, that peccata non minuunt juſtificationem. God can pardon ſins of all ſizes; and aſſoon diſperſe the thick cloud, as the cloud, Eſay 44.22. See the matchleſsneſſe of his mercy to a repenting adultereſſe, Jer. 3.5. What greater love can he ſhew to her, then to marry her again, and rejoyce over her as a bridegroom rejoyceth over his bride, Eſay 62.5. Yea to reſt in his love, and to joy over her with ſinging, Zeph. 3.17. and to do this for ever, (as it is here promiſed) ſo that there ſhall be no more breach of conjugall love and communion for ever betwixt them. Ama amorem illius. Oh love this love of his, ſaith Bernard, and reciprocate. And as the wife will keep her bed onely for her husband (ſaith Mr. Bradford Martyr) although in other things ſhe is content to have fellowſhip with others;Acts & Mon. fol. 1503. as to ſpeak, ſit, eat, drink, go, &c. ſo our conſciences (which are Chriſts wives) muſt needs keep the bed, that is, Gods ſweet promiſes, alonely for our ſelves and our huſband; there to meet together, to embrace, and laugh together, and to be joyfull together: If ſin, the law, the devil, or any thing would creep into the bed, and lie there, then complain to thine husband Chriſt, and forthwith thou ſhalt ſee him play Phineas part. And again, if Satan ſhould ſummon us, ſaith he, to anſwer for our ſinnes, or debts, in that the wife is no ſutable perſon, but the husband, we may well bid him enter his action againſt our husband Chriſt, and he will make him a ſufficient anſwer. Thus Mr. Bradford in a certain letter of his unto a friend.

In righteouſneſſe and in judgement, in loving kindneſſe, &c.] Theſe are the gems of that ring that Chriſt beſtoweth upon his Spouſe, ſaith Mercer. Theſe are thoſe [non-Latin text not transcribed], or love-tokens, that Chriſt the Bridegroom giveth to his Bride the Church, ſaith Tarnonius. Here he promiſeth to performe to her, and to work in her all thoſe offices and requiſites due from married couples in that eſtate the one to the other. God will both juſtifie her, by the imputation or Chri[illegible: 2 letters]s righteouſneſſe; and ſanctifie her by the ſpirit of judgement, that is or ſanctification. (See John 16.10, 11. Matth. 12.20. and the Note there.) And becauſe the beſt have their frailties, and although they be veſſels of honour, yet are they but earthen veſſels, and have their flawes, their cracks, therefore it is added, I have betrothed thee unto me in loving-kindneſſe, and in mercies. q. d. My heart and wayes towards you ſhall be full of gentleneſſe and ſweetneſſe, without mo[illegible: 1 letter]oſity or harſhneſſe. My loving-kindneſſe ſhall be great, Neh. 9.17. marvellous great, Pſal. 31.21. Excellent, Pſal. 36.7. Everlaſting, Eſay 54.8. Mercifull, Pſal. 117.2. Multitudes of loving-kindneſſe,Pſal.36.5. Eſay 63.7. as for my mercies, or bowels of compaſſion towards you, they are incomprehenſible, as having all the dimenſions, Epheſ. 3.18. Thy mercy O God, reacheth unto the heavens, there's the height of it: Great is thy mercy towards me, and thou haſt delivered my ſoul from the lowermost hell, there is the depth of his mercy.Pſal. 86.13. The earth is full of thy goodneſſe, there is the breadth of it. All the ends of the earth have ſeen thy ſalvation, there is the length of it. O pray to ſee that bleſſed ſight, Epheſ. 1.18. and 3.18. that beholding as in a glaſſe, this glory of the Lord, ſhining bright in his Attributes, you may be transformed into the ſame image, 2 Cor. 3.18. from glory to glory: and as in water, face anſwereth to face, as lead anſwereth the mould, as tally anſwereth tally, Indenture indenture, ſo may we reſemble and expreſſe the Lord our Husband, in righteouſneſſe, holineſſe, loving-kindneſſe, tender mercies, and faithfulneſſe: that as the woman is the image and glory of the man, ſo may we be of Chriſt. For our encouragement it muſt be remembred, that the Covenant that Chriſt maketh with us, is a double Covenant, to performe his part as well as ours, to make us ſuch as he requiret[illegible: 1 letter] us to be in all holy converſation and godlineſſe: for which end alſo we have a [illegible: 1 letter]uplica[illegible: 1 letter] of his Law written in our hearts, Jer. 31.33. a law in our mind, anſwerable to the law of his mouth, Rom. 7.23. In a word, he graciouſly undertaketh [illegible: 1 span] parts: therefore is the Covenant everlaſting, and the fruits of it are ſure mer[illegible: 2 letters], compaſſions that fail not. In foedere novo nihil poteſt incidere quo miniss ſit [illegible: 3 letters]raum, quum non ſit ei adjecta conditio, ſaith Mercer upon this Text: that is, In the new Covenant there can nothing fall out whereby it ſhould not be everlaſting, ſith there is no condition required on our part. That faith, or faithfulnoſſe, mentioned in the next verſe, God requireth not as a mutual reſtipulation of our part. (as works were in the old covenant) But here it is rather a declaration of his pleaſure what he would have us to do, and whereto he will enable us. It is not a condition to endanger the Covenant; but an aſſurance, that he will give us ſtrength to keep it.

Verſe 20. I will even betroth thee unto me in faithfulneſſe] Tremellius, Druſius, and Tarnonius render it in fide in faith, and interpret it of de fide vera et ſalvifica of that true juſtifying faith whereby we are united to Chriſt: And for this they urge the next words, as an Expoſition of theſe. And they ſhall ſhall know the Lord: alledging ſome other texts of Scripture wherein ſaving knowledge is put for juſtifying faith, as Eſay 53.11. Jer. 31.33. Job. 17.3. The Septuagint alſo render it [non-Latin text not transcribed].Tarnou. in exer. cit. Biblic. See Maſter Dugards treatiſe called The change. Now [non-Latin text not transcribed] is the New Teſtament is oft uſed for ſaving and growing faith Tit. 1.1. Col. 2.1. and 3 10. which indeed is the bond of the ſpirituall marriage: and is it ſelf nothing elſe but a fiduciall aſſent preſuppoſing knowledge. For man is a rationall creature, faith a prudent thing, comprehending in it ſelf theſe three acts: 1 knowledge in the underſtanding. 2. Aſſent or rather Conſent in the Will. 3. Truſt or confidence in the heart; certainty of Adherence: if not of Evidence. The Papiſts faſten faith in the will, as in the adaequate ſubject, that they may the mean while do what they will with the underſtanding and the heart. To which purpoſe they exclude all knowledge, & deteſt Truſt in Chriſts promiſes, expunging the very name of it every where by their Indices Expurgatorij. A blind belief as the Church beleeves is as much as they require of their miſled and muzzled Proſelytes. Bellarmine ſaith that faith may far better be defined by ignorance then by knowledge. But how ſhall men beleeve on him of whom they have not heard? Let us leave to the Papiſts, their implicit faith and their blind obedience: and cry after Chriſt as that poor man did. Lord that mine eyes might be opened, and that I may know the Lord] yea grow in grace and in the knowledge of our Lord Jeſus Chriſt. Theſe things have I written unto you (ſaith Saint John to thoſe that were no Babyes or Zanyes in faith or knowledge) that beleeve on the name of the Son of God that ye may know that ye have eternall life, and that ye may (yet more) beleeve in the Son of God. 1 John. 5.13. David though he had proceeded further in the diſcovery of Divine truthes then thoſe before him, Pſal. 119.99. yet he was ſtill to ſeek of that which might be known ver. 96. Even as thoſe great diſcoverers of the new-found lands in America were wont to confeſſe at their return, that there was ſtill a Plus-ultra more yet to be diſcovered.

Verſ. 21. And it ſhall come to paſſe in that day] In that time of grace and reconciliation, fitly ſet forth by the name of a day in regard of 1 Revelation. 2 Adornation. 3 Conſolation. 4 Diſtinction. 5 Speedy Preterition;

I will hear ſaith the Lord of Hoſts;] that is, I that have the command of both the upper and nether ſprings and forces, Sun, Moon, Stars, &c. Deut. 4.9. thoſe ſtorehouſes of Gods good treaſure which he openeth to our profit Deut. 28.12. and therehence makes a ſcatter of riches upon the earth by their influence. I that ſtop and unſtop thoſe bottles of the skie the clouds which there hang and move, though waightie with their own burden: I that make the earth to bring forth and bud, that it may give ſeed to the ſower, and meat to the eater, Eſay 55.10. &c.

I will hear the heavens] Heb. I will anſwer: that is I will ſo hear as that I will anſwer: ſo will not great ones ſometimes: or if they do, yet the poor man ſpeakes ſupplications, but the rich anſwereth him roughly. Solyman 2 The grand Signior, when many thouſands of his poor Chriſtian ſubjects,Prov. 18.23. to be eaſed of their heavie taxations fell down before him, and offered to turn Mahumetans, rejected their converſion, and doubled their taxations. God hath here a great ſort of ſuppliants.Blunts voyage. 111. Hom. (The Poets fam, that Litae or Supplications are alwayes about Jupiter) the heaven, the earth, the corn, &c. and he heareth and ſpeedeth them all. Never any humble petitioner went ſad out of his preſence: Never ſaid he to the houſe of Iſrael, Seek ye me in vain. The Heathen-idols may do ſo, but He ſcorns it. Are their any among the vanities of the Gentiles that can cauſe rain? or can the heavens give ſhowers? Surely they cannot, till God have heard and anſwered them.Jer. 14.22. The genealogie of rain of corn and wine is here reſolved into Jehovah: and he promiſeth to endow his beloved Spouſe with them as part (though the leaſt part) of her joynture. All are yours for you are Chriſts 1 Cor. 3.23. In marrying with the heir you have right to All. Here is omnium rerum ubertas ob Deiſemen Chriſtum, ſaith Hier. plenty of all things for Chriſts ſake, who where ever he comes, cometh with a Cornucopia a horn of ſalvation, beſides a largeſſe of outward comforts. This was very neceſſary doctrine at all times to be taught in the Church, leſt preſſed with miſeries, men ſhould faint in their minds. Chriſt knowes we have need of theſe things alſo: and therefore not only bids us pray, but promiſeth to give us our daily bread by a concatenation of cauſes, by a ladder of providences which the Heathens called Deſtiny, but the Saints call it the harmony of the world; agallant deſcription whereof we have Ez[illegible: 1 letter]. 1. far different from the Stoikes Fate or the doctrine of Plato and Ariſtotle and other of the worlds wizzards concerning the divine providence, which they either denied or imbaſed.

and they ſhall hear the earth] which being chapt and ſcorcht ſeemeth to ſollicite ſhowers and fattening influences by an elegant Proſopopoeia, as if theſe inſenſible creatures underſtood what they did: when men are once in covenant with God, all the creatures will be ſerviceable to them, yea greedy to do them good: they wil even cry for it.Vinum pendulum, i.e. vuas.

Verſe 22. And the earth ſhall hear] That is, ſhall bear great ſtore of corn, wine, and oil; new and freſh oil the word ſignifies, newly expreſt, clear and ſhining, ſuch as is called golden oil, Deut. 28.14. Zech. 4. Gods dear children ſhall have the beſt of the beſt, Eſay 55. Even the kidneyes of wheat, or whatſoever dainties the earth can afford them. They ſhall ſuck honey out of the Rock; or, if it be but water, yet it ſhall be to them as ſweet as hony, becauſe therein they taſte and ſee the Lords goodneſſe, and they have meat to eat that the world wots not of.

and they ſhall hear Jezreel] that is they ſhall anſwer the pains and prayers of Gods people, who are here called Jezreel ſtill (though the Septuagint [illegible: 1 letter]ead it Iſrael) not to upbraid them with their former wickedneſs and calamities thereby procured (which yet was the firſt reaſon of that name given them Ch. 1.) but rather to ſet forth the riches of his grace imparted to ſuch a graceleſs people. And withall to ſhew that nothing could hinder them from partaking of thoſe covenant-mercies, and that happy communion with God whereto they were now reſtored. This very name of theirs (once their ſhame ſhould now turn to their glory. O[illegible: 1 letter] Jezreel ſcattered by God (which is one ſignification of the name) they ſhould become Jezreel a ſeed of God (which is another) that they might comfort themſelves with the hope of Chriſt the promiſed ſeed, and know that their poſteritie ſhould not to degenerate into Gentility, but that many of them ſhould embrace Chriſt and inherite the promiſes, as did Araunah the Jebuſite who became a ſamous Proſelyte Zack. 9.7. (ſee the Note there) and as Jether the Iſmaelite, 1 Chron. 7.17. [illegible: 1 span] ſaith and religion called an Iſraelite 2 Sam. 17.25. and as Chriſt [illegible: 4 letters]eth himſelf [illegible: 1 word] of Nazareth as a title of honour, which was once caſt upon him as a reproach.

Verſe 23. And I will ſow her unto me in the earth] Not in the [illegible: 1 letter]ir, as once, when they were ſcattered into the four winds of heaven, but in the earth, which the heavens ſhould hear verſe 21. the inhabitants whereof ſhould [illegible: 2 letters] multip[illegible: 2 letters]ed: and become as the ſand of the ſea which cannot be meaſured, nor numbred, Chap. 1.10. See the Note there, and Jer. 31.27. Ezek. 36.37. The Preaching of the Goſpel i[illegible: 1 letter] a kind of ſowing of ſeed,Pſal. 129.7. 1 Pet. 1.23. and this ſeeding is in the earth that they may be gathered into heaven, where the mower ſhall fill his hand and he that bindeth ſheaves his boſom. And although Gods e[illegible: 1 letter]ect lie here for a time under the clo[illegible: 1 letter]s, yet at length they ſhal fructifie, and many ſpring from them by whom the name of Chriſt ſhall be ſo propagated. He ſhall ſee his ſeed, he ſhall prolong his dayes, and the pleaſure of the Lord ſhall proſper in his hand Eſay 53.10.

and I will have mercy upon her] Her unhappy name Lorubamah ſhall be done away, and the contrary come in place. Lo this is as it were the collogue of the Sermon, and it is very comfortable. The Sun of righteouſneſs loves not to ſet in a cloud. Gracious is the Lord, and righteous, yea our God is mercifull. Be it that he is once righteous, yet he is both gracious and mercifull for it. Pſal. 116.5. The Jewes, for their ſeventie years captivity in Babylon, had ſeven ſeventies of yeers (ſet forth by Daniels weeks) granted for the enjoying of their own country. Gods mercie bear the ſame proportion to his puniſhments (when he hath to deal with his elect people) which ſeven a complete number, hath to an unity. This promiſe here made, the Apoſtle teſtifieth Rom. 9.25. to be begun to be fulfilled in his time by the converſion of ſome Jewes, and calling of ſome Gentiles. The full accompliſhment thereof we daily expect and pray for.

and I will ſay to them] that is, I will make them ſo: as when he ſaid to Lazarus come forth of the grave, he brought him forth: together with his word there went forth a power.

and they ſhall ſay] Dicere nſtrum eſt fides et obedientia noſtra, ſaith Pareus here; we ſay thus when we beleeve and obey. There ſhall be reſtored therefore between God and his people, a moſt ſweet harmony, and an intimate conjunction: ſuch as he had before deſcribed to be betwixt himſelf and all the ſecond cauſes, for his Churches ſake; And truly it is never will with us indeed, till the heavens anſwer the earth, till Chriſt the Sun of righteouſneſs ſo ſhine into our hearts, that we melt and comply as here, and as Zach. 13, 9. See the Note.

HOSEA, CHAP. 2.

The Firſt Lecture. CHAP. 2. VER 1. 2. Say [illegible: 1 word] your brethren, Ammi, and to your ſiſters, Ruhamah. Pled with your mother, plead; for ſhe is not my Wife, neither am I her husband, &c. SOme joyne the firſt verſe of this Chapter to the end of the former: and (according to a ſenſe that may be given of the words, agreeable to the ſcope of the latter part of the former Chapter) it may ſeem more fit to be made the end of that, then the beginning of this. In the latter end of the former, God was in a way of promiſing mercy to his people, that thoſe that were not his people ſhould be his people, and thoſe that had not received mercy ſhould receive mercy. Now he calleth upon all whoſe hearts were with God, to ſpeake to one another of this great favour of God to his people, fo[illegible: 1 letter] their mutuall encouragement, and for the praiſe of his Name. As if he ſhould ſay, Well, you have been under dreadfull threats of God, your ſins have called for dreadfull things; but my grace is free, and it is rich & powerfull, therefore you that were not my people, and have deſerved to be for ever caſt off from being my people, you that had not obtained mercy ſhall obtaine mercy; Say to your brethren, Ammi, and to your ſiſters, Ruhamah, that is, O you that are godly, ſpeak one to another, and tel[illegible: 1 letter] one another, for the quickning of one anothers hearts; of this great favour of God of his free grace, Oh ſay, Ammi, Ammi, the people of God, Ruhamah, Gods mercy: We were not his people, but now Ammi again, God hath promiſed to make us to be his people; we were rejected from mercy, but mercy is come again, now Ruhamah, O the mercy of God, O that free grace of our God, that wee that have beene: ſo vile, ſo provoked the eyes of his glory, we that have ſo ſinned againſt mercy it ſelf, yet mercy ſhould thus follow us, to make us his people, and to ſave us from his wrath! Obſer. A good thing to ſpeak of Gods loving kindne[illegible: 4 letters]. It is a good thing to ſpeake of the loving kindneſſe of our God. Pſal. 92. 1. It is a good thing to give thanks unto the Lord, and to be telling of the goodneſſe of God in the morning, and his faithfulneſſe every night. That Pſalme is appointed for the Sabbath. It is a work of the Sabbath to be ſpeaking one to another of the goodneſſe of God: Eſpecially in this caſe, when a people were afraid that they ſhould have been for ever rejected, that now God ſhould call them againe,1, [illegible: 1 word] ct Ammi, my people, and ſay now againe that he will have mercy upon them. Pſal. 145. 4. 5. One generation ſhall praiſs thy name to another, and ſhall declare thy mighty acts; I will ſpeak of the glorious honour of thy majeſty, and of thy wondrous works. Mark what the wayes of God are toward his Church, when he commeth in the wayes of mercy; they are wondrous works of God, they are the mighty acts of God, they are ſuch wherein the honor of God appears, yea they are the honour of his Ma[illegible: 1 letter]eſty, yea they are the glorious honour of his Majeſty[illegible: 1 letter] There is Majeſty, honour of Majeſty, glorious honour of Majeſty, mighty works of God, wonderfull works of God. When theſe appeare, theſe are to be declared indeed; And for them to be able to ſay to one another, Ammi and Ruhamah, it was to declare the wonderfull works of God, and the glorious honour of his Majeſty. Yea it followeth further in that Pſalme, verſe 6. Men ſhal ſpeake of the might of thy terrible acts, and I will decla[illegible: 1 letter]e thy greatneſſe. And verſe 7. They ſhall abundantly utter the memory of thy great goodneſſe. E[illegible: 1 letter]ucta[illegible: 1 letter]u[illegible: 1 letter]t, ſo Arias M[illegible: 1 letter]ntanus renders it, they ſhall not be able to keep it in, but break [illegible: 1 letter]orth in the memory of thy goodneſſe. Happy are thoſe people that God g[illegible: 1 letter]ants ſuch ſubjects of diſcourſes unto, that they may ſay one to another, to their brethren and ſiſters, Ammi, and Ruhamah. It was not long ſince, that when we met with our brethren, we could not have ſuch a ſubject of diſcourſe as this is, but uſually when Chriſtians met together after their Salutations, their firſt queſtion was; Oh! what ſhall we do? what ſhall we doe? what courſe ſhall we take? All the Newes almoſt that was in the Kingdome, and the ſubject of diſcourſes (ſpecially among the Saints) was this, Such a Miniſter ſilenced in ſuch a place, ſuch a one baniſhed in another place, ſuch a one impriſoned in another place, ſuch a one High-Commiſſioned in another place, ſuch ſignes of the wrath of God upon us, we are afraid that God is going, if he be not quite gone already, we are afraid that he will not onely reject us from being his people, but reject us from being a people upon the fac[illegible: 1 letter] of the earth. But bleſſed be God, he hath changed the ſubject of our d[illegible: 1 letter]ſcourſes. Now Gods wayes have begun to be towards us as if he intended to make us again to be his people. Now we may when we meet together have plentifull ſubjects of diſcourſes about Gods grace & mercy, to ſay Ammi, Ruhamah, O the Lord manifeſteth goodnes to an unworthy Nation & we have hope that yet he will owne us to be his people, we have hope that yet he will ſhew mercy to us though never ſo unworthy. Who would have thought ever to have ſeene and heard of ſuch things as we have ſeene & heard? who would have thought ever to have ſeene the hearts of the adverſaries ſo daunted,So diſcon[illegible: 1 letter]ſe of Gods mercies, as our hearts may be ſanctified by that diſcourſe. their power ſo curbed, their rage ſo quelled, the wicked in their own workes ſo enſnared; their hopes ſo diſappointed? who would ever have thought to have ſeene the Saints ſo rejoycing, their liberties ſo inlarged, their hearts and expectations ſo raiſed? This is the free grace of God: Ammi, Ruhamah, we have obtained mercy, God hath dealt with us in abundance of grace. This we muſt not diſcourſe of when we meere,Chap. 2. as matter of newes onely, but we muſt ſpeake of it to the praiſe of God, for the ſanctifying of our hearts. Our brethren in Ireland have another ſubject of their diſcourſes at this day. When a brother or a ſiſter meet this is the ſubject of their diſcourſe, Oh my Father, my mother taken ſuch a day by the Rebels and cruelly maſacred, ſuch a kinſman, ſuch a kinſwoman taken ſuch a day and fearfully murthered, ſuch houſes were fired, ſuch Cities and Towns were taken, and with what gaftly viſages doe you think they look one upon another, when they are thus relating theſe ſad things?Eſa. 9. 8 The word of God came out againſt England, but it hath lighted upon Ireland. O unworthy are we of theſe mercies we enjoy, if when we meete together our diſcourſes be frothy and light, about vain and trivial things, when God hath given us ſuch a ſubject of diſcourſe as he hath done by ſuch gracious, and wonderfull, and glorious wayes of his mercy towards us in this latter age. Say to your brethren Ammi, and to your ſiſters Ruhamah. The mercies of God are to be inculcated upon our ſpirits,Obſer. we ſhould not onely tell them one to another, but again and again inculcate them upon our hearts. Indeed Gods mercies at firſt they ſeeme to take impreſſion upon our ſpirits, but the impreſſion is ſoone vaniſhed. Say to your brethren. This is (according to ſome) Let Judah to whom God ſhewed ſpecial mercy, ſay to Iſrael, to the ten Tribes that were more threatned then Judah, for Judah was not ſo threatned as Iſrael was, to be caſt off from being the people of God. Let Judah rejoyce in this, that their brethren are received again to mercy. A gracious heart ſhould rejoyce in Gods mercies towards others.Obſer. Gods mercies are an infinite Ocean, there needes no envying there, no grieving for that which others have. Indeed when one man is richer then another, another is ready rather to envy him then to rejoyce: A Courier is ready to envy the favour that another hath, why? becauſe theſe are narrow things. But when we come to Gods mercy there is roome enough there, that ſoul that hath beene made partaker of mercy, counts it a great happineſſe that any way the mercy of God may be magnified. Say to your brethren and ſiſters, &c. Theſe whom God hath received unto mercy,Obſer. we ſhould receive into brotherly affection. Hath God ſhewed mercy to ſuch and ſuch, well may wee account them our brethren and ſiſters then. If God takes them to mercy we muſt be ready willingly to take them into brotherly ſociety. But now if we take theſe words as the beginning of the ſecond Chapter, then we ſhall ſee them carried in ſome different way. And taking of them ſo (as moſt doe) I ſhall firſt ſhew you the ſcope of the Chapter in the parts of it, and then ſhew in what ſenſe the words may be carried, as the beginning of this Chapter. The ſcope of thi[illegible: 2 letters] [illegible: 1 letter]ond Chapter is much according to that of the firſt, viz. [illegible: 1 word] ſhew unto [illegible: 1 word] their ſinne and their danger, and ſecondly to promiſe Gods aboundant grace and mercy again.Le[illegible: 1 letter]ct. i The firſt is eſpecially from the beginning to the 14. verſe, and the ſecond, from the 14. verſe to the end of the Chapter. Yet this is not an exact diviſion. neither can we give an exact diviſion of this no more than we could give of the other. Why? Becauſe things are ſo intermixed; for they are the patheticall expreſſions of a loving, and yet a provoked husband, and therefore when he is comming to [illegible: 4 letters]vince his ſpouſe who hath dealt falſely with him, and to ſhew her her ſin and danger, whilſt he is manifeſting of his diſpleaſure, the bowels of his compaſſion begin to yerne, and he muſt have ſome expreſſion of love in the middeſt of all; then when he hath had ſome expreſſions of love, he falls again to rebuke her and to ſhew her her ſin again, and then his bowels yerne again, and he commeth to expreſſions of love again. We have found it ſo in the former Chapter, and ſhall find it ſo in this: For though the beginning of this Chapter to the 14. verſe is ſpecially ſpent in convincing of ſinne and threatning of Judgement, yet in the ſixth and ſeventh verſes there is promiſe of mercy and favour, and expreſſions of love, and then in the eighth verſe he goes to threatning againe, and in the 14. ver. begins to expreſs mercy again. As God doth in this caſe, ſo ſhould we. When we rebuke others that are under us, we ſhould ſo rebuke them, as yet to manifeſt love to them, and when we manifeſt love, to doe it ſo as yet to take notice what is amiſſe and to reprove them. Many parents know not how to rebuke their children, but they do it, ſo as that there is nothing but bitterneſſe; and they know not how to manifeſt their love but they do it ſo as that there is nothing but cockering and immoderate indulgency. God mixeth both together. Say to your brethren, &c. Take it for the beginning of the firſt part of this ſecond Chapter, for the ſhewing of them their ſinne, and rebuking them, What then muſt be the ſenſe and ſcope of the words, Say to your brethren, Amm[illegible: 1 letter], &c. Then it is carried thus. Some thing muſt be ſupplied for the making up of the full ſenſe. As if God ſhould have ſaid, Oh Ammi, you whom I have reſerved to be my people, you to whom I have ſhewed mercy, there is yet remaining a handfull of you, while you remaine to be may people, and others caſt off, and you obtayning mercy, and others rejected, let it be your care to exhort, perſwade, convince, uſe all the meanes you can to bring your brethren and ſiſters on to that grace of God you have received: Say to your brethren, ſay, it is not expreſſed what they ſhould ſay, but by that which followeth wee may underſtand what the meaning of God is, when hee ſaith Plead with your mother, &c. that is, you that have received mercy and are my people, there is a remnant of you; do not you think that ſo long as you ſcape and are well enough your ſelves, no great matter what becomes of others, oh no, but let your hearts be much toward your brethren and ſiſters, let your bowels yerne toward them, oh ſeeke if it be poſſible to draw them unto God that they may receive mercy too, labour to convince them, ſay and ſpeake to them that they may not yet ſtand out againſt God and be obſtinate; ſay to your brethren Ammi, and to your ſiſters Ruhamah, you that are Ammi, and you that have received mercy do you ſpeake to your brethren and ſiſters. And this affordeth unto us many excellent Obſervations. As Firſt, That in the moſt corrupt times of all, God doth uſe to reſerve a people,Obſ. 1. to deliver ſome from the guilt of the generall corruptions of the place where they live.Obſ. 2. Reliqui mihi ſeptem milliaonon ait relicta ſunt vel reliquer[illegible: 1 letter]nt ſe, ſed reliqui reliquiae per electionem gratiae. Auguſt, de bono perfev. l. 2. c. 18. For ſo this Ammi and Ruhamah, were a remainder, that God did deliver thorough his grace from the generall corruptions of the place where they were; for otherwiſe they had not beene fit to have ſaid to their brethren or to have ſpoken to their ſiſters in this ſenſe. Secondly, thoſe whom God delivers from the guilt of generall corruptions are to be acknowledged the people of God, ſuch as have receiv[illegible: 2 letters] mercy from God in a ſpeciall manner; It is free grace that hath made this difference between you and others; Auguſtin in his ſecond book concerning preſervation, has a good note upon that Scripture, 1 King. 19. 18. I have left me ſeven thouſand in Iſrael, God ſayes not, there are left 7000, or they have left themſelves, but I have left; It is the ſpeciall work of God to preſerve any for himſelfe in evil times. Thirdly, the Lord takes ſpeciall notice of ſuch who are thus by his grace preſerved in evill times. Ammi, Ruhamah, There are a people amongſt theſe that are Ammi, my people, that have obtained mercy from me, mine eyes are upon them, my heart is toward them; there are a number that have kept their garments undefiled even in Sardis, and I will remember this for ever for their good.Obſ. 3. Noah was a juſt man, prefect in his generation, Gen. 6. 9. and what then? Chap. 7. 1. Come thou and all thy houſe into the Ark, for thee have I ſeene righteous before me in this generation. Fourthly,Obſ, 4. Such as keep themſelves from the corruptions of the times wherin they live, they and onely they are fit to exhort and reprove others. Thoſe that are not guilty themſelves as others are, are fit to ſpeak to others, to ſay to their brethren and to their ſiſters. They are fit to exhort, who performe the duties themſelves that they exhort unto.Turpe eſt doctori cum culpa redarguit ipſum. Obſ. 5. We ſay it is a ſhamefull thing for one to be teaching if he be guilty himſelf; he cannot with freedom of ſpirit, ſay to his brethren and ſiſters. Fifthly, It is the duty of thoſe whom God hath delivered from the corruptions of the times, to ſeeke to draw all others to God; to ſeeke to convince others of their evil wayes, and ſo bring them in to the truth. We [illegible: 1 letter]eade Levit. 19. 17. Thou ſhalt not hate thy brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour, & not ſuffer ſin to lye upon him. Surely thoſe who have obtained mercy, have the impreſſion of Gods mercy upon their ſpirits, they are farre from having hatefull hearts; now it is hatred for any to ſuffer ſinne to lye upon his brother, and not to doe what in him lyeth to help him. It is deſperate pride for men to triumph over others in their falls, and it is wicked cruelty to ſuffer others to lye down when they are fallen if they can raiſe them. [illegible: 1 word]-faring men who are delivered themſelves from ſhipvvrack, and all is [illegible: 1 word] with them, if they ſee another ſhip ready to ſink in the ſea; and thoſe on ſhip-board ſhoot out to have them come to helpe to ſave them, though they be never ſo farre remote, yet if it ſhould be knowne that they decline to goe out to help them, all the ſea-men would cry out ſhame on ſuch, and be ready to ſtone them for etting a Ship ſinke when they might have helped: Certainly the ſame caſe-it is with thoſe to whom God hath ſhew ed mercy, if others lye in their ſins they do not what they can for their help. 6. Say to your brethren and to your ſiſters. Obſ. 6. The neerer the relation of any is to us, the more ſhould our compaſſion be towards them, in ſeeking to deliver them from their ſins; There is more likelihood of prevailing with your brethren and ſiſters. Hath God converted you, and have you a brother or a ſiſter not converted, or any of your kindred? goe and ſay to them, tell them of the danger of their evil wayes, tell them of the excellency of the wayes of God, exhort them to come in, to make tryall of the bleſſed wayes of God. When a brother ſpeaks to a brother, or a ſiſter to a ſiſter, it is the bringing a hammer of gold to work upon gold,Obſ. 7. and of ſilver to work upon ſilver. Laſtly, Say to your brethren and ſiſters. Exhortations unto and reprehenſions of others ſhould be with much love and meekeneſſe. Say to your brethren and ſiſters, yet look upon them as brethren and ſiſters, though they have not yet obtained the like mercy that you have. Saint Paul, 2 Theſ. 3. 15. ſpeaking of one that walketh inordinately, from whom we are to withdraw in reſpect of any private familiar ſociety, yet ſaith he, admoniſh him as a brother. Thoſe who reprove and admoniſh others with bitterneſſe of ſpirit and evill ſpeaking, are like a fooliſh fowler who ſeekes to get the fowle, but he goes on boyſterouſly, and makes a noiſe; the way (if he would get it) is to goe on quietly, ſoftly, and gently; ſo the way to gaine a brother, is not by boiſterouſneſſe and violence, but ſofneſs, and gentleneſs. It is obſerved by ſome of the Jews out of that 25. Exod. ver. 3. where the matter of the Tabernacle is ſaid to be gold, and ſilver, and braſſe: you doe not ſee nor hear of iron to be required for the building of it; No, iron, rigid, ſevere, hard diſpoſitions are not fit either to be matter of the Tabernacle themſelves, or to draw others to be the matter of it. Yea but if ſaying will not be enough to doe the deed, then there followes pleading. That is the ſecond. Say to them, admoniſh them, exhort them, but what if that will not doe? doe not leave preſently, but Plead, yea and Plead with your mother too, not onely with your brethren and with your ſiſters, but with your mother. Plead with your mother, plead, for ſhe is not my wife, &c. Pleade, Litigate, ſo ſome, Contendite, ſtrive, the old Latine hath Iudicate, Iudge your mother. [non-Latin text not transcribed] It may ſeeme to be a hard and harſh phraſe at firſt, but we ſhall labour to acquaint you with the minde of God in it. Here is an exhortation even to the private members of the Church, to all, one o[illegible: 1 letter] other, to plead even with their mother, to plead even with the Church of which they are members, and ſo to plead as to deale plainly and to tell her that ſhe is not the wife of God. Pleade with her, Firſt, here we ſee Gods condeſcenſion, that he will have us pleade the eaſe betwixt others and himſelfe,Obſ. 1. as Eſay, 5. 3. Iudge between me and my Vineyard, faith God. This ſheweth the equity of Gods dealing. Pleade the caſe, perhaps ſome of you might thinke. I deale hardly with your mother in ſo rejecting of her, in bringing ſuch judgements upon her. No, not ſo, but plead you the caſe, plead rather with her then complaine of me for my dealing with her. Secondly,Obſ. 2. Plead with her. When exhortations and admonitions will not doe, we muſt ſtrengthen our ſelves and falla pleading. If there be any way more powerfull then exhortation and admonition we ſhould take that way, and not preſently give over, for though it is not ſaid here, Pleade with your brothers and ſiſters, yet they are included in this when he ſaith, Plead with your mother. Thirdly, It is a hard thing to convince Idolaters of their ſin, and of the Juſtice of God comming againſt them for their ſinne. Plead with your mother, plead, ſhee will not acknowledge it, ſhe will ſtand it out, and ſay ſhe hath not done ſo ill, ſhee is not worthy to be caſt off, you had need pleade and plead hard with her, ſhe will ſtand out elſe: Idolaters have ſo many diſtinctions, ſo many evaſions, ſo many ſhifts and pretences, that it is a thouſand to one ever almoſt to prevaile with them. When you deale with Papiſts about worſhipping of Images they will have ſuch diſtinctions of worſhip,Idolaters hardly convinced. perſe, and worſhip per accidens, of honouring the creature, Propter ſe, & propter aliud, Proprie, improprie, and a hundred of ſuch kinde of diſtinctions and evaſions, till they diſtinguiſh out the truth, and ſcarce underſtand themſelves what they meane by their diſtinctions. Hence Idolaters ſcorne at judgements threatned, they thinke onely a company of fooliſh & timorous people fear ſuch things, they cry out, ſay they, that we are Idolaters, Idolaters and grievous judgements of God are comming [illegible: 2 letters]on us, a company of fooliſh melancholly people they feare their own [illegible: 1 word]. Was it not ſo heretofore when we were going on in the wayes of Idolatry space? Was it not the jeere and ſcorne of all ſuch ſpirits? If any did ſeeme but to make a queſtion about Idolatry, they would never be convinced of ſuch a ſinne, nor never feare any judgements hanging over our heads, Though God hath prevented it through his grace, and hath ſhewed his prero[illegible: 1 letter]ation in the ways of his mercy, yet certainly there was ſigne enough of dreadfull wrath hanging over us, and what yet may be we know not. Fourthly,Obſ, 4. Plead with your mother, pleade. It is a [illegible: 1 word] of forenſecall word, and carrieth with it ſuch a kinde of pleading, as muſt be a convincing, a powerfull pleading. God loveth to have people dealt withall in a convincing way. The Lord doth not cry out to the Prophet or to theſe other good people that were free from that Idolatry that the people of Iſrael were generally corrupted withall, he doth not ſay, I ſay, bid them go and terrifie them, and cry out of the[illegible: 1 letter] [illegible: 1 word] ſpeake bitterly unto them; but [illegible: 1 word] and plead[illegible: 1 letter] the cauſe with them, ſeeke to convince them, doc not goe and [illegible: 1 word] upon [illegible: 1 word] [illegible: 1 span] them. God loveth to have people dealt withall in a convincing way, Let not therefore any thinke it enough either Miniſter or other, that they can ſpeak terribly to people, and cry out of the ſinnes of the people, but let them labour to convince them, to deale with them as rationall creatures, and to take away their ſecret objections and their ſecret ſhifts, and to make their ſinnes plaine before their conſciences. A convincing Preacher and a convincing Chriſtian is ſuch a one as may be very uſefull, and doe aboundance of good to the Church of God. Fifthly, Pleade with your mother. It is very fit that God ſhould have ſome to pleade for him,Obſer. 5 to pleade his cauſe as well as the devil hath to pleade his. The devill never wants pleaders. When was there ever ſuch an ill cauſe came to a Bench, or to any ſociety in any publique way, but found ſome that would pleade for it? A ſhame that the worſt cauſe in the world ſhould have pleaders for it, and many times the cauſe of God ſuffers by mens being mute that ſhould pleade for it. God will take this very ill at their hands. It is true, God ſaith, hee will pleade his owne cauſe, and wee are bound to pray according to that of the Pſalmiſt, that God would ariſe and pleade his owne cauſe. And indeed if God had not riſen and pleaded his owne cauſe better then we did, his cauſe would have been in the dirt before this. Though it is true, God is raiſing up his own cauſe, no thanke to us; wee have cauſe to lay our hands upon our mo[illegible: 1 letter]thes as guilty, in that we did ſo baſely and cowardly let the cauſe of God ſuffer, and God appearing ſo immediately and gloriouſly, is the rebuking of us becauſe we did not, wee would not before ſtand up to plead[illegible: 1 letter] his cauſe. Sixthly,Obſer. 6 When any have found mercy from God, the ſweetneſſe of that mercy ſo warmeth their hearts, that they cannot endure to ſee that bleſſed God be diſhonoured. Pleade you Ammi, Ruhamah; what, my people, thoſe to whom I have ſhewed mercy, what though it be your mother, what though it be any deare to you, what though they be great ones, though they be a multitude, yet pleade, plead for me againſt them, this note is grounded upon the title that God giveth them who ſhould plead Ammi, and Ruhamah, thoſe that are Gods people, thoſe that have found mercy from God. Gods mercy is ſo ſweet, it doth ſo inflame them, that they muſt plead for God againſt any in the world. Seventhly,Obſer. 7 Pleade with your Mother. That is, with the Church, called a Mother, becauſe as the Mother is as it were the roote from whence children come, divideth her ſelfe into branches; ſo the community of a Commonwealth or a Church, any community, is called in Scripture a Mother, and the particulars they are as ſeverall branches that growe from that roote, they are as children. Therefore you have ſuch expreſſions in Scripture as the daughters of Jeruſalem oftentimes, and there is no great difference between calling Jeruſalem, that is, the State, Mother; or Jeruſalem, that is, the Church, Mother, for indeed the Church and State were mixed both together. From this expreſſion we learne that it is lawfull for children to plead with their parents. Though it is true, this aimeth at a higher thing then what is between natural children and their parents, yet from the expresſion this is intimated and implied, That it is lawfull for children to pleade with their parents. If children ſee their parents in an ungodly way, they may lawfully pleade with them,Children may plead with parents. and their parents are bound to hearken to their pleading Gods cauſe. It is a ſpeech of Tertullians, the begetter is to be beloved, and we may adde, he is to be honoured, but our Creator is to be preferred.Amandus Generator, ſed praeponendus Creator. Children muſt give due reſpect to their parents, yet ſo as preferring the Lord before them; and if the parents goe againſt God, even their children muſt plead againſt them. As it is a great ſinne for parents to prefer their children before God, ſo it is a great ſin for children to prefer their parents before God. Do not think I come to ſet children againſt their parents in this, be but content to heare to the end (though I will not be long in this obſervation) and you will be convinced I ſuppoſe of it, that it is fit for children to plead with their parents when they go from God. Thus we ſee it was with Jonathan, 1 Sam. 19. 4. there you ſhall finde that he pleaded with his father when he ſaw him ſo furious and in ſuch a pasſionate mood as he was in, and in ſuch a cruell way toward poor David, Let not (ſaith he) [illegible: 1 letter]he King ſinne againſt his ſervant: Let not the King, he gives him very reſpectufll words, and ſheweth his due honour to his father, Let not the King ſinne againſt his ſervant, and then goeth on and tells his father of the good ſervice David had done, and that David did not deſerve ſuch ill uſage from him. Thus when children ſhall ſee their Fathers or Mothers to be in a f[illegible: 2 letters]ous rage or pasſion, it is fit enough for them, if they come in an humble and ſubm[illegible: 1 letter]sſive way, in a beſeeching way, I be ſeech you father or mother, conſider that by theſe diſtempered pasſions, in ſtead of helping your ſelf, you ſinne againſt God, you have known it by experience that you have often in ſuch pasſion ſo broken out, that many ſinnes have broken from you, and you have grieved for it afterwards, oh doe not againe that which your Conſcience hath ſo often checked you for. If children ſhould come thus in an humble and ſubmisſive way to plead with their parents, they doe no more then their duty, and their parents are bound to hearken to them in it. I confeſſe they ſhould be very carefull in keeping their due reſpect to their parents, and not ſpeake mallapertly, but with all reverence and ſubmisſion to them, and to ſpeak privately too, if posſibly it can be, not to divulge their parents weakneſſes. You know Cham was curſed for diſcovering his fathers nakedneſs, though he was drunk he did not ſhew his due reſpect at that time to his father; but if he had ſought to cover his fathers nakedneſſe, and after had come and pleaded the caſe with him, certainly he had not beene curſed, but received a blesſing. Yea and there is a great deale of reaſon that children ſhould pleade with heir parents, and that you ſhould give them leave ſo to doe, becauſe you know, children are the worſe for your ſinnes, God thr[illegible: 1 letter]tneth to viſit the ſinnes of the parents upon the children, unto the third and fourth generation there are many threatnings againſt children for the ſinnes of their parents, therefore it concerns your children that they ſhould plead with you, and that you ſhould ſuffer them. For you ſay, Sirrah what have you to do with me? What doth it concern you? Yes, the child if he doth it in modeſty and humility may ſay, O father it doth concern me, I may fare the worſe for your ſinnes, God may come upon me for them, therefore give me leave I beſeech you to pleade the cauſe of God with you. And if you will not give your children leave in this, they may riſe up as witneſſes againſt you another day. If children in an humble and ſubmisſive way plead with their parents, and they will not hearken unto them then, a very good pleading will be for them to burſt out into teares before their parents, and it is a very ſutable and powerfull pleading, that when children cannot prevaile in an humble and ſubmisſive way, then to burſt out into teares before them. We read in the ſtory of King Edward the ſixth, when Cranmer and Ridley came to him, and were ſo earneſt to let him give way to his ſiſter the Lady Mary to have Maſſe, he ſtood out and pleaded the caſe with them, & told them it was a ſinne againſt God, they uſed many carnall arguments to perſwade the King, but hee withſtood them a great while; at length when King Edward (who was but a childe about 15 years of age) ſaw hee could not prevaile with pleading againſt thoſe grave men, he burſt out into teares, and that ſo prevailed with them, that they went away and concluded that the King had more Divinity in his little finger, then they had in all their bodies, and ſo yeelded to him. Certainly in ſuch pleadings the heart of a parent muſt needs be much hardned if hee will not breake and yeeld to his child. You that are parents, looke upon your childrens pleading with you, and conſider with your ſelves, what doth God ſend one out of my loins, out of my own wombe to come and plead the cauſe of God with me, to draw me from the wayes of ſinne, and to do good to my ſoul for ever, ſurely it is a mercy to have one out of my owne bowels to ſtand for the cauſe of God; ſurely God is in it, I ſee this child in other things walks humbly and obediently unto me. As indeed you that are children, that plead with your parents, you need be carefull ſo much the rather to be obedient to them and not take upon you in an unſeemly manner to check and reprove them; and then it cannot but convince the heart of a parent. What a bleſſing will it be to your children if you that have received your naturall life from your parents, ſhould be a means of the ſpiritual and eternal life of them. Thus much for the expreſſion. Plead with your Mother. Now for that which is chiefly aimed at, Plead with your mother, that is, the Church and State. Hence the Note is, Thoſe that are Godly ſhould not onely ſacrifice themſelves to do good to themſelves or friends in private,Obſ. 9. but they are to labour to doe good to the publique too. Not onely ſay to your ſiſters and to your brethren, but pleade with your mother. There are many narrow ſpirited men, who if they can diſcharge as they think their conſciences with their families, and can plead with their ſervants and children, or ſome of their own neere acquaintance perhaps, they have done enough, though for the publique they take no care at all.We muſt endeavour the good of the publique. Hence it is apparently implyed, that all thoſe that are members of any Church, ought to be men of knowledge; why? becauſe they are ſuch as are called upon to plead with their Mother. It is not for an ignorant Sot to plead with a Church of God; and yet ſuch ſhould be all the members of every Church,Obſ. 10. as in ſome caſes they ſhould plead with their mother. Laſtly, which indeed is the maine Obſervation of all, God giveth liberty to ſome private members of Churches,Obſ. 11. yea it is their duty in ſome caſes to plead with the whole Church. This we muſt ſpeak unto a little more. Gods wayes and his Cauſe are ſo equal, that private Chriſtians, though they be very weak,private members may in ſome caſes plead with the whole Church. yet they may be able to plead it with a Church. It is true, there is a great deale of diſadvantage that a poore, weak, private Chriſtian hath, when he is to deale with a whole Church, where there are many godly and learned: but where as there is a diſadvantage one way, ſo the advantage is as much the other way, in regard that the Cauſe of God is one the one ſide, and not on the other. The goodneſſe of the Cauſe is as great an advantage as the abilities and number on the other ſide is a diſadvantage. And ſometimes particular members of a Church have no other way to free themſelves from the guilt of the ſinnes of the Church, but onely by pleading with them; except they plead, they are many times inwrapped in the guilt, and therefore of neceſſity they muſt do it, though they be never ſo weak, Yea and ſometimes God hath bleſſed the pleading of ſome few, and of weak ones too, with a multitude. Perhaps you may have heard of that notable Story we have in Eccleſiaſticall Hiſtories of Paphnutius, who being in the Councel of Nice where there were 318. Biſhops, and the buſineſſe was about the marriage of Miniſters, and generally they caſt againſt it, that thoſe that were ſingle ſhould not marry: only Paphnutius, one man, comes and plead againſt them all in that caſe, and God ſo wrought it that he carried the Cauſe, and he, one man, convinced all theſe 318. Biſhops. Therefore this is no diſcouragement for one man to ſtand up and plead againſt a great many.One man may prevail againſt many. So Petrus Waldenſis in the Story of Waldenſes, though he was but one at firſt, yet he ſtood againſt many thouſands, and God bleſſed that which he did for the converſion of thouſands. And Luther you know he ſtood againſt all the world almoſt. Yea and though this one man may be but a private man, a weake man. God may bleſſe that which he ſaith ſometimes more then that which more learned men ſhall ſay. I remember I have read in the Centuries this Story: A company of Biſhops being met together, there was a Phyloſopher that ſtood out againſt the Chriſtian Religion, and ſo reaſoned againſt them all, that be ſeemed to have the better of it: amongſt them there was one, a very godly and holy man, but a very weak man; he ſeeing the Cauſe of God like [illegible: 1 word] ſuffer, deſired leave to ſpeak and encounter with this Phyloſopher; all the reſt being troubled at it, thinking that Gods Cauſe would ſuffer more by him, knowing he was a very weak man, but yet knowing withall that hee was a very holy man,Hactonus verba audivi & verba rededi, ſed cum divina virt[illegible: 2 letters] accessit, ultra r[illegible: 1 letter] ſpondore non potui. none would oppoſe, but let him ſpeak: So he beginneth with the Phyloſopher, reciting many Articles of the Faith, Tell me, ſaith he, do you believe theſe things are ſo? (and ſpoke with Majeſty and authority) doe not ſo reaſon the caſe about theſe Articles of our Faith, but do you believe? Preſently the Phyloſopher acknowledged himſelfe overcome: Hitherto (ſaith he) I have heard words, and returned words, but now I feel the Divine power, and I cannot further anſwer; and ſo yeelded to be a Chriſtian upon the pleading of this poor weak man, yet a very holy and godly man. God hath bleſſed the pleading of weake ones, though it be againſt thoſe that are very ſtrong, therefore they muſt not be contemned. I remember Oecolampadius hath ſuch an expreſſion as this, ſaith hee, Conte[illegible: 2 letters] neretur eccl[illegible: 1 letter]ſiae Chriſti, ſivel vnum puellum ejus divino Spiritu lequentem non audiremus, etiamſi totus orbis illi reclamet. Chriſt ſhould be contemned and diſhoncured, if we ſhould not heare, were it but a child ſpeaking with his Spirit, though all the world ſhould be againſt it. And in Eſay. 11. 6. there is a promiſe that in the times of the Goſpel, the ſpirits of men ſhould be ſo brought down, that they ſhould not ſtand upon their greatneſſe and learning, but the Text ſaith, A child ſhould leade them; that is, the humble temper that God would have under the Goſpell. But it may be ſaid, Will not this argue ſelf-conceit? What, for one man, a private man to plead with ſo many, with a Church? it is a ſigne that ſuch a one is very well opinionated of himſelf, that ſhould think that what he apprehendeth ſhould be ſufficient to ſtand againſt the apprehenſion of ſo many learned and godly men as are in the Church. How can this be freed from arrogancy and proud conceitedneſſe. I anſwer, Not ſo, it may be conſcience, and not ſelf-conceit, for the rule of conſcience is not the abilities,Orcolam padius. nor the holineſſe, nor the multitude of others, but it is that light that God doth let in to convince according to his Word.Object. Anſ. Nay further, I ſuppoſe I may convince you that this pleading for God, may proceed from much ſelf-deniall, and the not pleading may proceed from very vile, ſinfull ſelf-reſpect. How will that appeare?Queſt. Anſ. Thus. For a private man when he ſees the truth of God to ſuffer, certainly if he be an humble and an ingengous ſpirit, it cannot but be exceeding grievous unto him to think, that he muſt conteſt with ſuch a multitude of able and Godly men,No pride but ſelfedenyal to plead againſt the ſinnes of others. more able then himſelf, it cannot but be to him a very hard work that God putteth him upon. He would rather a hundred times, if he did look at his own quiet and eaſe, ſit down: For, think he, if I come to ſpeak, then by this I ſhall be endangered to be accounted ſelf-conceited, I ſhall have the accuſation of pride, I ſhall diſpleaſe many of my friends, I ſhall make a great diſturbance in my ſelf, I am ſure to my own peace, whatſoever I do to others, and how much bette[illegible: 1 letter] were it for me to ſit ſtill and be quiet. An humble ſpirit would reaſon thus; but only? Conſcience puts him upon it; I ſhall contract guilt to my ſelf, if I be not at leaſt a witneſſe for Gods truth, therefore though I ſhall ſuffer ſo much in it, yet rather then the truth ſhall ſuffer, rather then conſcience ſhall plead againſt me, I will plead though never ſo much to my diſadvantage. Now if ſuch an one carry it humbly and quietly, certainly he is rather to be accounted a ſelf-denying man in it; for it is a very hard taske. VVhereas on the other ſide, ſelf-love is more like to think thus; It is true, theſe things are right, I ſee they are not according to the truth of God. Conſcience indeed would have me ſpeak, but I ſhall trouble my ſelf, and what will they think of me on the other ſide, where there are ſo many able and godly men? ſurely I ſhall be thought a conceited fool, and therefore I were as good hold my peace, and ſleepe in a whole skin, and be quiet. Thus becauſe they have ſo much ſelf-reſpect, and love their own quiet, and cannot endure to ſuffer any trouble, they will leave the truth to ſuffer, and their conſciences to be pleading with in againſt themſelves; rather then thus to plead for the cauſe of God. Certainly they that are charitable ſhould rather take things in the better part then in the evill. It is true, it is poſſible that men may through pride of ſpirit be pleading with others (I ſhall ſpeak a word of that by and by) but yet you may perceive it in the carriage of ſuch a one, in the generall courſe of his way. Now if in the generall courſe of the way of a man, hee doth carry himſelfe humbly and ſubmiſſively, that you ſee him yeeldable as much as ever he can in all lawfull things, and then when he commeth to plead againſt an evil he is not ſuddain, he is not raſh, and he pleads not againſt every light evil neither, but when he comes he comes with a great deale of trouble in his ſpirit, and carrieth it with all quietneſſe and humility, It is your rigidneſſe, and that ſpirit which doth not beſeeme a Chriſtian, that is not the ſpirit of Chriſt in this thing, for to judge of this to be pride. For certainly under this falſe judge ment the cauſe of God hath ſuffered exceeding much.Obj. You will ſay, How can it be imagined, that one man ſhould ſee more then many, more then others that are able? To that I anſwer.Anſ. In a community where there are many, though they ſhould be godly, yet many of them may have their ſpirits biaſed with prejudice, vvith ſelfe-ends, and ſo not come to ſee the truth though they be more able. Again perhaps though they may be moreable in moſt things, yet in ſome one God may leave them.The truth is not alwayes ſeen beſt where there is greateſt natural abilities, no nor alwayes where there is moſt [illegible: 1 word]. Yea, though they may be more able at other times, yet for ſome one time God may leave a man in a thing that he is very able in it another time. And perhaps a great many of them for the preſent may have ſo much diſtemper of ſpirit, as they may not ſpeak according to what they think themſelves. Therefore it may be uſefull for ſome one man to be pleading with many others. I beſeech you conſider of this, it is very uſefull. Men muſt not think that God doth diſpence the knowledge of his truth alwayes according to natural [illegible: 1 span]. For want of this conſideration many are led into much evill. For thus they think with themſelves, If a man have more abilities to underſtand natural things then others have, therefore he muſt needs have more abilities to underſtand ſpirituall things then others have. There is a miſtake in this. A great learned man that hath great abilities, underſtands the rules of nature, yet a poor weake man may have the mind of Chriſt more then he hath. For the promiſe is to them that feare God. Pſal. 25. 14. The ſecret of the Lord is with them that feare him. It may be another man hath more abilities, but this ſpirit may be more ſoild, may be more diſtempered then the poor weake mans.Mit. 11. 25 I thanke thee, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes; even ſo Father, for it ſeemed good in thy ſight. If multitudes had beene an argument againſt the truth, then in the Primitive times, when Chriſtian Religion began, certainly very few ſhould have followed JESUS CHRIST. Yea, and there is not more diſadvantage and diſproportion between one or two private members of a Church and the whole Church, then there was at that time diſadvantage and diſproportion between the whole Church then and all the world. And if we mark Saint Iohn, 1 Iohn 5 16. We know (ſaith he) that we are of God, and that the whole world lyeth in wickedneſſe. We know. What a ſingular ſpirit was here? here was ſingularity indeed, if you talke of ſingularity; you are afraid you ſhould be counted ſelf-conceited, and ſingular in differing from others. We know that we are of God, and that the whole world lyes in wickedneſſe. Thus we ſee the thing a little cleared, as this point had need be, but we have not done with it, we muſt not let it go ſo. There muſt be ſome rules given for this, or otherwiſe we ſhould wrong the point in naming it. Chriſtians may plead, private members may plead with their Mother, yet they muſt obſerve theſe rules. Firſt.1. They muſt not plead with her for every light thing. For the Scripture giveth us this rule, That Love covereth a multitude of infirmi[illegible: 1 letter]ies; We muſt not ſtand pleading for every infirmity with our brother,Rules to be obſerved by private Chriſtians who plead with the Church. but rather paſſe by many and cover them, much leſſe then with the Church. But if there be that which is notorious, or if I be called unto it, that I cannot have communion with them, but in my communication with them, I ſhall be wrapped up in the guilt except I teſtifie the truth. Certainly then I am bound to plead, The ſecond rule is,2. it muſt be orderly done, that is, if poſſibly it may bee, you muſt make the Officers of the Church to be your mouth in pleading, I ſay if it can be. If it come to ſuch a way of rebuking or declaring the evill to the Church, it ſhould rather (if it can be) be by him whom God hath appointed to be his mouth to the Church. For you doe it in Gods name, therefore the moſt orderly way to do it (if it may be done) is by him that is Gods mouth. Thirdly, It muſt be ſo as you muſt manifeſt all due reſpect to that ſociety you are of,3. to that Church, ſhewing in your carriage, that you are apprehenſive and ſenſible even at this time of that diſtance that is betweene you and that whole ſociety whereof you are a member. Fourthly, You muſt do it in a very peaceable way, ſo as to manifeſt that you deſire peace, and not to be the leaſt diſturbance to the peace of the Church, but that the peace of it is deare & precious to you. Therefore when you have witneſſed the truth and diſcharged your conſcience in it, you muſt be then content to ſit down quiet, for ſo the rule is, That the ſpirits of the Prophets muſt be ſubject to the Prophets, in that caſe: But if it ſhould prove that the Church ſhould continue, if the evill be notorious and great as requires departing, and the Church after all means uſed & all patience ſhould continue in it, in ſuch a caſe, you may deſire to be diſmiſſed from it and depart. But in as peaceable a way as poſſibly can be, yet continuing in due reſpect unto the Church for all that, though you ſhould depart, onely leaving your witneſſe behind you. The Papiſts cry out againſt us for pleading againſt them, and ſay it is an ill bird that will defile its own neſt, and they tell us the curſe of Cham is upon us for diſcovering our parents nakedneſſe. They are to know this, that there is more liberty for a member of a Church to plead with a Church then for a childe to pleade with his parent. Though there be liberty for a child, yet there is more liberty for the member of a Church. For a parent though he ſhould be never ſo evil, yet hee doth not loſe his right over his childe. Though your parents ſhould be very wicked, yet know, that their wickedneſſe doth not diſcharge you of your duty; that all children ſhould take notice of But a Church may ſo fall off from God, as the members of it may be free from their duty to it, and therefore may have more liberty to plead then a child with his parent. That but onely in anſwer to them. And certainly ſo far have they fallen from God, as they have diſcharged thoſe that plead againſt them. Well but if a member, a particular may plead with a Church, a whole Church,No Officer in a Church member be he never ſo great, but he may be pleaded againſt by a private member. with their mother; Certainly then, there is no one Member of a Church ſo high but he may be pleaded withall, even by private people in that Church. Coloſ. 4. 17. Say to Archippus, look to thy Miniſtry, It is an Exhortation to all the Church to ſay to Archippus and admoniſh him to looke to his Miniſtry. For though the officer of a Church be nearer to Chriſt the head (of which you heard before) then other members are, as the Arme is nearer the head then the hand; yet if the arme ſhall ſend forth any thing to the hand that it hath not from the head (as in a flux of putrid humours that reſteth in the arme) then it would be the ſtrength of the hand to reſiſt thoſe ill humours that the arme ſends forth. So if any Officer of the Church ſhall ſend forth that which he did not receive from the head, to any Member, but ſome putrid humour of his own, It is the virtue of that Member to reſiſt the receiving of any ſuch humour. Certainly it is the pride of many that thinke it ſcorne for any private people any way to have to do with them. It is I ſay a pride in men which thorough want of that right order that ſhould be in all Churches is growen to that height, that thoſe that take to themſelves as proper the name of Clergy, they think it ſuch a diſhonor to them for any other that is not a Clergy-man (as they ſpeak) to ſpeak to them or admoniſh them of any thing, or to reaſon with them about any thing, or when they have preached, to come to them for further ſatisfaction in ſomewhat that they have delivered, or if they be negligent in their duty, to tell them of it though never ſo ſubmiſſively & meekly, their pride makes them riſe ſo high. And for that obſerve, becauſe they do it upon that ground that they are the Clergie, which ſignifies Gods inheritance and Gods lot, and ſo contemning others as inferiour. You ſhall find in Scripture the people are called Clergy in diſtinction from the Miniſters, and never the Miniſters in the New Teſtament from the people, the word [non-Latin text not transcribed] is not attributed to them to my remembrance, but I am ſure it is attributed to the Congregation, to the private members by way of diſtinction from them. That you ſhall ſee in 1 Pet. 5. 3. [non-Latin text not transcribed] Be not Lords over Gods inheritance. Doe not Lord it over Gods Clergy, over Gods Lot, ſo the words are, Now in that he ſaith do not Lord it, certainly that is ſpoken to the Officers of the Church, and they muſt not Lord it over Gods inheritance, that is, over Gods Clergy, for ſo I ſay the words are. The word [non-Latin text not transcribed] therefore, from whence Clergy commeth, is you ſee attributed to the people. And we ſhall find in Scripture, Acts 18. 25. that Apollos an Eloquent man and mighty in the Scriptures, and a man of a fervent ſpirit, yet the Text ſaith, that Aquila and Priſcilla, that were private people, tooke him unto them and expounded to him the way of God more perfectly. Where have you an Apollos now, an Eloquent man, a Scholler, a great Clergy man, but would ſcorne and contemne that a poore man and his wife ſhould take him home & inſtruct him in the way of God more perfectly? Yet Apollos an Eloquent man & mighty in the Scriptures tooke it well and was willing to receive further inſtruction from theſe people: And we finde Cant. 5. that in the time of reformation of the Church, the Church went to the watch-men, the watch-men beate her, ſhee had more reliefe from the daughters of Jeruſalem then from them. But we muſt not leave this ſo neither. It is true, there may be a notorious abuſe of both theſe, and it is exceeding hard for a people to underſtand their liberty without abuſing of it,Private people muſt take heed they abuſe not their liberty. either againſt the Church or againſt the Officers of a Church. This power may be abuſed in people very much in too much pride, arrogancy, mallapertneſs, a ſpirit of contention in ſome, taking a delight in contradiction. There are many people I ſay that are of ſuch a humor that it is their very delight to be in a way of contradiction, & they think they are no body except they have ſomewhat to ſay againſt their officers or againſt what is delivered, and upon that very ground will go quarrelling, not out of meere conſcience, but that it may appear to others that for their parts they have a further reach than other men; It is true, ſuch things are delivered, generally they are received: yea, but men muſt know that they look into things further then others doe: And if they be in a community, they conceive that every one would think them no body if they ſtand ſtill and ſay nothing, therefore that they may appeare to be ſome-body, they will ſpeake, they will have ſomewhat to finde fault withall, though they ſcarce underſtand what they ſay, or whereof they affirme, and ſhew it they will in a virulent ſpirit, in a domineering way, and brave it to the faces of thoſe that God hath ſet over them. Certainly this is a groſſe and abominable thing giving it may be reproachfull tearmes to ſuch: Whereas the Rule of Chriſt is, Rehuke not an Elder, (1 Tim. 5. 1.) but intreate him as a Father, do not you think preſently that becauſe you may pleade with them, that Gods cauſe may not ſuffer by your ſilence; that therefore you may rebuke them in an undecent and unſeemly manner. You may indeed in an humble way goe as acknowledging the diſtance betwixt you and him, hee being an Officer, and ſo inEreat him as a Father. Doe many of you ſo when you go and reaſon the caſe with a Miniſter, whom you your ſelves will acknowledge to be Officers of Chriſt, yet it may be ſometime through bitterneſſe of ſpirit you will be caſting them off from being Officers of Chriſt before you have ſufficient warrant for it: and therefore the Apoſtle ſaith in the ſame Chapter ver. 19. Againſt an Elder receive not an accuſation but before two or three witneſſes; Marke, you muſt not receive an accuſation, much leſſe a condemnation, for the credit and honour of the Miniſters of Chriſt are very deare and precious unto him, therefore take heed how through a violent and turbulent ſpirit you caſt any diſhonour upon thoſe that Chriſt hath ſet over you. Thus I have indeavoured to diſcover the truth unto you, and ſo limited as I hope it may be for edification, and not for hurt at all to any. Pleade with your Mother. But what is this pleading? She is not my wife, neither am I her Husband. It hath much bitterneſſe in it indeed if it be conſidered of, yet it is in as faire termes as can be ſet out. Shee is not my wife. He doth not bid them ſay to their mother ſhe is a whore,Obj. but ſhe is not my wife. You will ſay, why? what difference is there between her not being his wife and her being a whore? May we not call things as they are? It is true,Anſ. the thing is the ſame, but hence the Spirit of God teacheth us an excellent note, that thoſe who pleade againſt others muſt not give ill termes, eſpecially when thoſe they plead againſt are ſuperiors, you may declare your mindes fully, but in as faire, modeſt, comely, the leaſt provoking termes that can be. It is a foule evill in many if they ſee Miniſters or Churches do things they ought not, preſently to give reviling ſpeeches, nothing is in their mouths but there is one of Baals Prieſts, and Antichriſtian, they cry out of every thing they diſlike as Antichriſtian, whereas you are to ſtudy with your ſelves if there be any terme more molliſing then other to make uſe of that terme, although the fault you pleade againſt might beare a harſher terme if rebuked by one in authority, yet you who are but private Chriſtians ſhould be very carefull in the faireſt, gen[illegible: 2 letters]ſt termes that may be to erprove what you diſlike. Again, [illegible: 2 letters]ee is not my wife. For that point, that a people that have been Gods people, may prove not not to be Gods people, that we have already met withal in the former Chapter. We ſhall not ſpeak of it as then we did. Onely now wee have it more fully, that a Church may come to be un-churched. Here is a difficult caſe, that is, when a Church may come not to be a Church. It is through Gods providence more then I did make account of when I began this Propheſie of Hoſea, though I had ſpent ſome time in it before, yet little thought to have met with ſo many things ſo fully preſented to me as I have found, that doth ſo neerly concerne us and the times. I would not violently draw on any thing but what is ſo preſented to us, as that I ſhould be injurous to the Scripture and to you not to take notice of it: We have already met with as tickle points as can be almoſt, and this alſo is exceeding difficult. I deſire in this to go as I have done, your own conſciences witneſſing with me as in the other, without the leaſt ſpirit of contention and diviſion, or medling with controverſies, but laying the truth in the principles of it plaine before you. When may a Church come to this, that had God before to be her Huſband, now not to have God to her Husband. I confeſſe for the Church of the Jews I cannot finde any thing to pitch upon certainly when they did ceaſe to be a Church but onely this;When a Church comes to be unchurched. e[illegible: 2 letters]er when God did ſend them a bill of Divorce by ſome extraordinary men (as ever they had ſome amongſt them, ſome Prophet) or that they did wholly leave off from being under the pedagogie that God put them under: For I finde this that their Idolatry was not enough to cut them off from being a Church actually. It is true their Idolatry was that which did deſerve it. They broke the marriage bond by their Idolatry, but God did not alwaies take the advantage of that, hee did not alwaies ſend them a bill of Divorce when they did commit Idolatry. Theſe ten Tribes had beene Idolaters a long time before God had ſaid to them they were not his wife. Therefore barely Idolatry did not cut off, no not the Jews. Neither do I think that all Idolatry (if it be through ignorance) cutteth of a Church now in the time of the Chriſtians. The Lutherans certainly are guilty of Idolatry by conſequence, and ſo other Churches may be through ignorance, and yet they not ceaſe to bee Churches. Therefore in the time of the Jews, I ſay I do not finde any particular ſin that did actually cut them off ſo long as they did keep under the pedagogie of the Law, unleſſe God by ſome extraordinary meſſenger ſent them a bill of Divorce, they yet remained the people of God, Iſa. 15. 1. Where is your bill of Divorce, ſaith God? It is true you have deſerved it, but where is it? I have not given you a bill of Divorce, therefore they were a Church. But for the time of the Goſpel this I think may very ſafely be aſſerted, that ſo long as there is a Communion of Saints imbodied, holding forth the profeſſion of all fundamental truths, and joyning in all Ordinances, ſo far as they are convinced, ſo long there is a Church. Any communion of Saints imbodyed, holding forth the profeſſion of all fundamentall truths, and are willing to ſet up ordinances ſo far as they know to be Gods mind they ſhould ſet them up,A Chuch may continue a true Church though with much mixture. this multitude though it ſhould have abundance of corruptions, though many wicked be mingled amongſt them, yet they are a Church of God, though they ſhould not ſet up all Ordinances, though perhaps through ignorance they are not convinced that ſuch an Ordinance is an Ordinance, yea though they be convinced that it is an Ordinance, and yet perhaps they are not convinced that it is Gods minde they ſhould ſet it up, though this ſhould be their error, yet this communion of Saints imbodyed, remaine0th a true Church of Chriſt. But thus. Though it be a true Church of Chriſt, yet it may be ſuch a Church, that perhaps you, nor I, nor another cannot have communion withall. You will ſay,A Church may remain a true Church, yet ſo corrupt as in ſome caſes we cannot have communion with it. How is that poſſible for any Church to be a true Church of Chriſt, and yet we may not have communion with it? So far communion we may have as to acknowledge it to be a Church, and to have communion in ſome duties, but it may be a true Church of Chriſt, and I may acknowledge it ſo, & yet not have communion in all Ordinances. In what caſes may that be? Firſt, If this Church ſhall ſo mingle any Ordinance, any work of their publique communion, as I for the preſent cannot joine without contradicting guilt upon me,3 Caſes. as not ſeeing Gods will in it, I cannot have communion with them now in ſuch Ordinances. Yea ſecondly, If a Church ſhall require me to yeeld in my judgement, and ſubſcribe to ſuch and ſuch things that I cannot ſatisfie my conſcience in, they put me off communion with them, it is not my fault, but they violently keep me off. That is a ſecond caſe. Thirdly, When they ſhall not ſuffer me to do the duty that God requires of me, I cannot have communion with them there neither, becauſe if I ſhould joine with them, not doing my duty which my conſcience tells me I am bound to doe, I thereby contract guilt. Nay further, A man may be of a Church, and perhaps they may not be ſo ill, but it may be lawfull to have communion with them in many ordinances, and yet for thoſe that are free,In a caſes though I may have communion yet I may no[illegible: 1 letter] [illegible: 1 letter]oyne as a conſtant member. and are not by any ſpeciall call of God tyed to ſuch a place, they are bound in conſciences in ſome caſes not to joyne with them as a member of them in a conſtant way. As thus. Firſt, when I cannot enjoy all Ordinances with them, but God openeth a door to another place where I may have communion in all Ordinances, I may receive Sacraments with them upon occaſion, and yet not be conſtantly with them as a member of that Church. It is true, if God did ſhut the door that I could not enjoy all Ordinances any where, then it were better to joine with a Church that hath not all, though I doe but en joy ſome. Secondly, when God offereth [illegible: 1 word] elſe where that I may enjoy the Ordinances with more power and pu[illegible: 2 letters], and with more freedom of ſpirit, and [illegible: 1 span] (I ſuppoſe one to [illegible: 1 word] and not to be tied) then if there be nothing but outward accommodations that ſhall caſt the ballance on the one hand, and the purity and power of the Ordinances on the other, if I ſhall rather chuſe the one then the other, it will be apparant that I love my body better then my ſoule: In this caſe Conſcience biddeth me to ſhew more reſpect to my ſoul then my bodie. This can be no controverſie, for it is generally acknowledged by all that if one will but remove his houſe from one pariſh to another, he may go and joine with that pariſh. But that which I affirme is not ſo far as that, I doe but ſuppoſe that a Man is free and not yet actually joined, he is then if he be free to regard more the puritie and power of the Ordinances then outward accomodations.Obſer. Let her therefore put away her whoredoms. The end of all pleading and exhortation,Pleading muſt not befor contention but for reformation. is reformation, & not contention. Plead with her; to what end? Let her put away her whore domes. Plead with her that ſhe may reforme, [illegible: 1 letter]oe not plead for contentions ſake. There are many Men that will rebuke others, and plead with others, but what for? meerly in a ſpirit of contention, meerely that they may brave it over them, that they may upbraid them, ſhame them, and not out of love to reforme them, they care not whether they reforme or not; Queſt. This may be known. if they have vented their gall and malice they have what they would have. But how will you know that? how can you know a Mans heart? Thus. You ſhall know that Men come not to plead for reformation but for contention, firſt, if they rather make it appeare that they are glad of the ſinnes of their brethren and doe not grieve for them. You ſhall have many a Man come in a ſury and rage to rebuke Men they have advantage againſt,1 Cor. 54. but not with a ſpirit of ſorrow and mourning; if you came to plead and rebuke them for reformation, you ſhould have come with a mourning ſpirit, You ſhould have mourned that ſuch a one ſhould be taken away from you, ſaith the Apoſtle to the Corinths. You ſhould mourne at your very heatts that Church or the Member of it hath offended. Secondly, VVhen Men are partiall in their pleading, when they will rebuke others and that ſharply too that are afar off, but ſuch as are neere to them they are careleſſe of. Ezek. 18. 32. Turne yee, turne yee that ye may not dye; (ſay your bookes there) turne your ſelves and live. Now the word is Reverti facite, [non-Latin text not transcribed] for ſo it is in Hiphil, Doe you make to returne, and ſo it may well be read. So Arias Montanus reads it, make others to returne. You muſt plead ſo as to deſire reformation, not that you may get the victorie and have the better of it by your pleading, but with bowels of compasſion to ſeeke Reformation you muſt not cut as an enemie to conquer, but as a Chirurgian to heale: Therefore before you goe to rebuke and to plead you muſt goe to prayer, that God would bleſſe your rebuking, and your exhortation to your brethren, and when you have done pray againe to God for a bleſſing upon it. And look after your reprehenſions, and ſee what becometh of them; and if they doe not proſper to Reformation, then mourn, and crie to God for your brethren; and if it do proſper, then bleſſe God that you have converted a ſoule. Thus it was with the Tribes on this ſide Jordan, when they pleaded with the Tribes on the other ſide Jordan, you ſhall finde in the ſtory that when they heard the anſwer of their brethren they bleſſed God when they ſaw that their brethren were free from ſinne: Ioſhus, 22. 33. ſo you ſhould do, you ſhould goe and plead with your brethren, perhaps your brethren may have the better of it and may convince you that that which you apprehend to be a ſinne is not a ſinne, now many men perhaps are angry & will not be convinced that it is no ſinne, then I ſhall goe a way with the ſhame, what dloe I rebuke him of a ſinne, and it is no ſinne? Many a man holds on in an argument what he hath begun, and is loath to yeeld that it is not a ſin, whereas he ſhould be glad to yeeld it. If a Miniſter plead or preach that men do any thing that he conceives is a ſin, if another ſhould come and convince him that it was no ſin, it is a vile ſpirit in any Mniſter not to bleſſe God that he is miſtaken, why? Becauſe now the g[illegible: 2 letters]ilt of his brother is removed in his heart. If I had not beene miſtaken, tis true, my credit had beene ſomewhat, but I am miſtaken, the ſin is removed from my brother, Oh bleſſed be God that my brother is not guilty, though I am miſtaken; if we plead againſt others with ſuch a ſpirit as this, God will bleſſe us.

The Second Lecture. HOSEA The latter part of the ſecond verſe and verſe 3. Let her therefore put away her whoredomes out of her ſight, and her adulteries from between her breaſts. Leſt I ſtrip her naked, and ſet her as in the day wherein ſhee was borne, and make her as a wilderneſſe, &c. PLead with your mother, and plead ſo as to tell her plainly that ſhe is no more my wife, ſhe hath her bill of Divorce, ſhee is now none of mine. Well it ſeemeth then there is no hope, no helpe, God hath left us, forſaken us, hee hath ſaid we are no more his wife, wee have our bill of divorce and we muſt be gone. Not ſo neither, but now it followeth, Let her put away from her ſight her whoredomes, and her adulteries from betweeen her hreaſts. Herby inſinuating at leaſt, that her condition, yet notwithſtanding the greatneſſe of her ſin and the fearfulneſſe of the threat, is not altogether hopeleſſe, but he would have thoſe that plead with her, yet to exhort her and to bid her put away her whoredomes. It is true, when a man puts away his wife for whoredom, and giveth a bill of divorce, he will never take her againe, upon no termes. Jer. 3. 1. Will a man when he putteth away his wife, returne unto her again? As if he ſhould ſay, no certainly, no man will do it; Yet returne unto me ſaith the Lord, and I will receive you againe. Gods mercies are beyond mans.Obſer. It is a moſt excellent and uſefull obſervation that we have from hence. There is no ſuch dreadfull threatning againſt any in the word of God for any of their ſins (only we except that ſin againſt the holy Ghoſt) but there is a dore of hope left for thoſe ſinners.Lect. 2. Here ſeemeth to be the greateſt ſin, of Idolatry and forſaking of God as could be, the moſt dreadfull threatning, ſhe is not my wife, ſhee is divorced from mee. Yet here is inſinuated a hope of mercy. I will give you one Text which is as notable for this as any I know in the booke of God,Hope for mercy even when God ſeems moſt to reject. that is in Judges 10. 13. 14. compared with ver. 16, In the 13. and 14. verſes, ſaith God, You have for ſaken me, & ſerved other gods. What then? I will deliver you no more. I am reſolved againſt you now, I have delivered you often, but now I will deliver you no more; Go your wayes, Cry unto the gods you have choſen, let them deliver you in the time, of your tribulation. One would thinke this people to be in an ill caſe, of whom God ſaith thus much; For obſerve theſe foure things here. Firſt, God chargeth them with the greateſt ſinne that could be, they had forſaken God and turned themſelves idols. Secondly, This great ſin is aggravated with the moſt aggravating circumſtance almoſt that could bee, implyed here, this they had done notwithſtanding God was wonderfull mercifull to them, and had often delivered them, yet they had ſtill forſaken him & ſerved other Gods. Thirdly, Here is one of the moſt peremptory reſolutions againſt ſhewing mercy that we can imagine, ſaith God, I will deliver you no more, now I have delivered you ſo oft. Fourthly, Here is a moſt bitter Sarcaſme, a biting, upbrayding, taunting ſpeech for their ſerving other gods. As if he ſhould ſay, what doe you come now? Now do you cry & howle to me now you are in trouble, in your proſperity I was no God for you, you le[illegible: 1 letter]t me then for other gods, and now I will be no God to you, to other gods I leave you, go now and cry to thoſe other gods, and ſee whether they will help you. Put theſe together and one would thinke this people were in a hopeleſs condition. Is there any help for this people yet? Are they not a loſt people? Is not repentance too late for this people? No, for all this, repentance is not too late for ſuch a people as this, for mark, the Text ſaith in the 15. ver. And the children of Iſrael ſaid unto the Lord, we have ſinned, do thou unto us what ſeemeth good unto thee, and ver. 16. They put away their ſtrange gods from among them, and ſerved the Lord. They do not now lye downe ſullenly in their ſinnes and ſay, there is no help, therefore we were as good go on in our ſinfull wayes, but they venture to put away their ſtrange gods, and crye unto the Lord, and tell him that they had ſinned. What then? the Text ſaith, The ſoul of the Lord was grieved for the miſery of Iſrael. Though he had thus pronounced againſt them, yet his ſoule was grieved for them, they were not the ſame they were before. It is true, I will deliver you no more, you impenitent ones, I will deliver you no more, but God did not ſay he would not give them repentance; but when they had put away their ſtrange gods, though they had grieved Gods Spirit with their ſinnes, yet God was grieved for their affliction now, and though God had thus threatned them, yet his bowells now do yerne towards them, and hee comes in again with mercie; and ſubdues their enemies under them, the children of Ammon were conquered, and God gives them twenty of their Cities, as Chap. 11. 33. God never threatneth any people, but the condition of mercie upon repentance, it is either expreſſed, or implyed. It is therefore the frowardneſs and the fulneſs of the hearts of ſinners, to give over all upon the thought of the greatneſs of their ſins, or the ſeverity of Gods threatning againſt them, O no, you great ſinners, that have beene guilty of many horrible ſins, come in and repent, I may ſay to you as Secaniah did to the people in another caſe, of a grievous ſin, Ezra. 10. 2. There is hope in Iſrael concerning this thing. It is the cavill of many carnal hearts againſt many faithfull and Zealons Miniſters, that they do nothing but preach judgement, and they threaten damnation, and ſay people ſhall be damned, and go to hell, aud the like. This they ſpeak againſt them, not mentioning at all the conditions upon which damnation and hell is threatned. Certainly there can ſcarce a Miniſter in the world be found that threatneth damnation or hell abſolutely, but upon thoſe termes of impenitency. I will give you one Scripture to ſhew you the moſt abſurd perverſe ſpirits of men in this kinde, how they will take a piece of the words of the Prophets and ſeparate the threatning from the condition, on purpoſe that they may cavill at the word, it is in Jer. 26. 4. ſaith God to the Prophet there, Thou ſhalt ſay to them, Thus ſaith the Lord, If you will not hearken to me to walke in my Law which I have ſet before you, [illegible: 1 letter]o hearken to the words of my ſervants the Prophets whom I ſent unto you; Peoples perverſneſs againſt Miniſters threatning Gods wrath againſt ſin then will I make this houſe like Shiloh, and will make their Citie a curſe to all the nations of the earth. See how fairely the words of the Prophet go, If you will not hearken to me to walke in my lawes, and the words of my Prophets whom I ſent unto you, then I will do ſo and ſo. The Prophet delivers his meſſage as faire as can be. But ſee now their perverſneſſe in the 8. ver. It came to paſſe that when Jeremiah had made an end of ſpeaking all that the Lord commanded him to ſpeake unto all the people, that the Prieſts and the Prophets and all the people tooke him, ſaying, Thou ſhalt ſurely dye. What is the matter? Why haſt thou Prophecyed in the name of the Lord, ſaying. This houſe ſhall be like Shiloh? They leave out, [if,] whereas he ſaid, If you will not return and heare the words of the Lord, this houſe ſhall be as Shiloh; They come and lay hold upon him with violence, Why haſt thou ſaid this houſe ſhall be like Shiloh? and leave out the other. This is the perverſeneſs of the hearts of men. Well then, the concluſion of this Obſervation is this, that the worſt pleading againſt any for their ſinnes, it is not to ſinke the hearts in deſpaire, but to turne their hearts towards God that they may receive mercy; Let her put away her whoredomes. Secondly, Let her put away her whoredomes. After ſuch a kinde of pleading that included a moſt dreadfull threatning in it, She is not my wife, yet God exhorteth. Hence the Obſervation is this. While God is pleaſed to ſpeak to a people and call upon them, and exhort them to turne unto him,Obſer. the condition of that people is not deſperate. Exhortations from God do argue that the condition of a people may be hopefull. So long as the King is but ſpeaking to a Traytor, eſpecially giving of him good counſel,While exhortation continues there is hope. there may be hope: If he turne his backe upon him, and will ſpeake no more, then he looks upon himſelf as a gone man. Many people are troubled that God doth ſo continue exhorting by his Miniſters and others, and they cannot be at quiet. If thou haſt ſuch a quiet as God ſhould leave exhorting and drawing thee from thy ſinnes, woe to thee, thou art a loſt creature. Make much of exhortations and threatnings. Come we now to the Exhortation it ſelfe, Let her put away her whoredomes out of her ſight, and her adulteries from betweene her breaſts. It is in the plurall number, her whoredomes, and her adulteries. They were many, ſhee muſt put them away all. If a wife that hath been naught ſhall be contented to forſake divers of her lovers and retain but one there is no reconciliation, all her adulteries muſt be put away. But the words are not onely in the plurall number, but thoſe that underſtand the Originall, well know, that there is ſomewhat in the words to extend the ſignification beyond the plurall number, and that is the duplication of the radicall letter, in the firſt word the ſecond radicall letter which is [[non-Latin text not transcribed]] is double,Geminatio apud Hebraos auget. & in the ſecond word the third radicall Letter [[non-Latin text not transcribed]] that is double. It is the note of Tarnovius upon the place, ſaith he, the doubling of theſe radicall Letters ſhew the exceeding multitude of thoſe whordomes and adulteries that Iſrael was guilty of at this time. And indeed when once there is giving way to ſuperſtitious vanities there is growing to notorious whordomes and adulteries without meaſure, without number, ubi ſiſtendum. We never know where to ſtop, if once our worſhip be corrupted. Let her put away out of her ſight. The eye is the receiver of much uncleanneſs into the heart, and by it the uncleanueſs of the heart is much expreſt. The Scripture ſpeakes of eies full of adulterie, Let her put her adulteries out of her ſight, let them be abominable now in her eies, thoſe things that before were delectable, let them now bee deteſtable. Let them caſt away their Idols as a filthy menſtruous cloath, and with indignation ſay, get yee hence. Or from before her face, ſo it is in the Hebrew, noting her impudency in her idolatry, that it appeared in her very face. Though men at firſt may be a little wary, yet at length they grow to manifeſt outwardly their Idolatry in their very face. But what we ſhall meet with afterward. And becauſe Iſrael did not according to the exhortation of thoſe that pleaded with her, put thus her whordomes out of her ſight, God did put Iſrael out of his ſight, for ſo we have it, 2 King. 17. 22. 23. The children of Iſrael walked in all the ſinnes of Jeroboam which he did, they departed not from them. Promiſes could not draw them, threatnings could not derer them. Vntill the Lord removed Iſrael out of his ſight. They might have prevented this; if they had put their whoredomes out of their ſight, God would never have put them out of his ſight. And from betweene her breaſts. Whores uſe to diſcover their filthyneſs much in their breaſts, either in the nakedneſs of their breaſts, or in thoſe ornaments they hung about their breaſts,Ibive[illegible: 1 letter]ae & viae quibus ab utero ad mamillas accesſio fit Ille (cultus ſcilicet vtl ornatus) in auro, & argento, & gemmis, & veſtibus deputatur, iſte, in curae eapilli & cutis, & earum par[illegible: 1 letter]ium corporis quae oculos trahunt, alteri ambitioni: crimen intendimus, alteri proſtitutionis. Tertul. de hab. mul. c. 4. as they were wont to do in thoſe Countreys, for the int[illegible: 1 letter]ſing of their lovers. Her breaſts. Hypocrates ſayes there are veins that goe from the belly to the breaſts, and that is the reaſon he gives of the temptation to luſt that is in the breaſts. The whoredomes of the breaſts in the nakedneſſe of them hath been condemned, not onely in the Churches of God, but amongſt the heathen. Terrulian in his book de habitu muliebri hath this expreſſion: Women adorne themſelves immoderately with gold, and ſilver, and precious apparell, this is, ſaith hee, crimen ambitionis, the ſin of ambition; but for them to ſeek to adorne themſelves ſolicitouſly carefull about their haire, and their skin, and thoſe parts that draw the eyes, this is crimen proſtitutionis, it is the ſinnne of a proſtituted whore ſo to doe. Yea beſides, Tertullian in another book of his, De velandis verginibus, brings the Heathen, rebuking Chriſtian women in thoſe times: The very women of Arabia,Iudicabunt vos Arabia ſoeminae Ethnica, qua non caput ſed fac[illegible: 1 letter]em quoque ita totam tegunt, ut uno ocu[illegible: 1 letter]lo[illegible: 1 letter]liberato, contentae ſint luce frui dimidia potius quam totam facien[illegible: 1 letter] proſtituer[illegible: 1 letter]. Tertul. de. vel. virgin. cap. 17. ſaith he, ſhall judge you, for they do not onely cover their faces, but even their heads, rather then they will have their nakedneſs appeare, they will let the light but into one eye. Now if the Heathen did ſo, if they would not have their nakedneſs in any thing appeare, much more ſhould Chriſtians cover thoſe parts that are incitements to luſts. That which is the Bedlams madneſs, and the Beggars miſery, namely, Nakedneſs, that is the whores pride, and the ſtrumpets glory. Let her put away her whordoms out of her ſight, and her adulteries from between her breaſts. That which is intended eſpecially here, is, that they ſhould not be content meerly with change of their hearts, to ſay, Well, we will acknowledge the Lord to be the true God, and our hearts ſhall wholly truſt in him, but for theſe externall things what great matter is there in them? Oh no, they muſt abſtaine from all appearance of evill; from the badges of Idolatry, there muſt not be ſo much as the garbe and dreſſe of a whore upon them, they muſt take away their adulteries from betweene their breaſts. The breaſts of the Church are the Ordinances that are there, for out of them do the Saints ſuck ſweetneſs and ſpirituall nouriſhment. So they are called in Iſa. 66. 11. That you may ſuck and be ſatisfied with the breaſts of conſolation. Now certainly it is an evill thing for any thing that is whoriſh to be upon the breaſts, to be in the Ordinances of the Church, to thinke to adorne them withall as whores do their breaſts. No, the breaſts are ſo neare the heart that it is pitty any thing ſhould be upon them but Chriſt himſelfe; it is moſt fit that he ſhould lye there. Cant. 1. 13. A bundle of myrrhe is my wel-beloved unto me, he ſhall lye all night between my breaſts, Myrrhe we know is a bitter thing, but though Chriſt were as a bundle of myrrhe, and brought many afflictions that adde bitterneſſe to the fleſh, yet the Church would have Chriſt to lye between her breaſts and ſhe would rejoyce in Chriſt, Chriſt was ſweet to the Church though with afflictions, As a bundle of myrrhe is my wel-beloved. So many faithfull Miniſters of God have been contented, yea joyfull to keep Chriſt between their breaſts, and in the Ordinances, though as a bundle of myrrhe, though hee hath brought ſome afflictions to them, yet rather then they would endure any expreſſion of that which is whoriſh upon the breaſts of the Church, [non-Latin text not transcribed]. upon the Ordinances, the Word and Sacraments, Chriſt Jeſus a bundle of myrrhe between their breaſts hath been delightfull to them. I finde another reading of the words in the Septuagint Tranſlation. Whereas we reade it, Let her take away her whoredoms from her ſight, I finde that they reade it as a ſpeech of God, [non-Latin text not transcribed], &c. Cyril in Hol. c. 2. I will take away her whoredoms from my face. And Ciryl reading the words according to the 70. hee hath an excellent note from thence. God (ſaith he) threatneth that he will take away her whoredomes from his face; as when a member of a body is ſo putrified that it cannot be cured by ſalves and medicynes, it is cut off, and ſo the diſeaſe commeth to be cured: ſo God laboureth to cure the people of Iſrael by admonitions, by exhortations, by threatnings, by promiſes of mercy, and when all would not do, then he threatneth to cure them by another way, that is, by cutting them off by the Aſſyrians; I will ſend an enemy againſt them and he ſhall take them out of their owne land, and carry them into a ſtrange land, & then they ſhal be farre enough from their calves, far enough from Dan and Bethel, ſo I will take their whoredomes from before my face. Thus many times doth God take away the ſinnes of a people or of a particular perſon from before his face. As for inſtance, Thou drunkard, thou unclean perſon, thou haſt had exhortations, threatnings, many mercifull expreſſions from God toward thee from thy ſinnes, to take away thy ſinnes from thee; that will not do; God commeth with ſome noyſome vile diſeaſe upon thy body that thou ſhalt not be able to act thy ſinne any more, and God takes away the act of thy ſinne at leaſt that way in ſuch a violent manner by his judgements: and ſo ſometimes men and women that have eſtates, and will be proud, and vaine, and make their eſtates the fuel of their luſts, when the Word cannot take away their ſinnes and the expreſſion of their wickedneſſe, God by ſome violent judgement takes away their eſtates, that they ſhall not be able to commit thoſe ſinnes that they did before though they would never ſo faine. This is a dreadfull taking away of ſin. Yea when God ſhall come ſo to take away the ſinne of men and women as to take away their ſouls together with taking away their ſinne: for ſo it is threatned, Job. 27. 8. What is the hope of the hypocrite when God taketh away his ſoul? Thou that wouldeſt not ſuffer the word to take away thy ſin, thou muſt expect that God wil take it away another way, even by taking away thy ſoule. Ezek. 21. 29. It may be ſaid of ſome ſinners as there God threatneth, The time is come (ſaith the Text) when their iniquity ſhal have an end. God will ſuffer them to live no longer to ſin againſt him: he will take away their ſinnes, but ſo as to take away their ſoules, they ſhall not ſinne any more againſt God in this world. Leſt I ſtrip her naked, and ſet her as in the day wherein ſhe was borne. There is much in theſe words, and becauſe they are ſo exceeding ſutable unto us (God ſtill bringing points to hand ſutable to our times) ſo long as this is, you muſt give me liberty to inſiſt a while upon them, and not runne over them ſo faſt as otherwiſe I would doe. I muſt not ſlightly paſſe over thoſe truths that are ſo cleerly preſented, and ſo neerly concerning us. Leſt I ſtrip her naked, &c, It ſeems by this that Iſrael had once been in a very low condition when ſhe was borne, a very pittifull eſtate. But God had put many ornaments upon her, and now he threatneth to bring her again into the ſame condition, and to ſtrip her naked. In the day wherein ſhe was borne. This I finde Interpreters to referre to divers conditions of Iſrael, but moſt refer it to the time of their deliverance out of Egypt: that is called here by God, the day wherein ſhe was borne. We muſt inquire firſt what was the condition of Iſrael in the day wherein ſhe was borne. Secondly, what ornaments God had put upon her afterwards; and then we ſhall come to ſee the ſtrength of the threat, that God would ſtrip her naked, and ſet her as in the day wherein ſhe was borne. For the firſt two we ſhall not need to goe farre, we have them fully and moſt elegantly ſet out unto us in Ezek. 16. That Chapter may be a Comment upon this, what Iſrael was in the day wherein ſhe was borne, and what ornaments God had put upon her. In the third verſe, Thus ſaith the Lord God unto Jeruſalem, Thy birth and thy nativity is of the land of Canaan, thy father was an Amorite, and thy mother an Hittite, ver. 4. And as for thy nativity in the day thou waſt borne, thy [illegible: 1 letter]avill was not cut, &c, We muſt a little open the expreſſion there, or elſe wee cannot open this Text in Hoſea. Thy father was an Amorite, and thy mother an Hittite, When thou wert borne thou wert in this condition. What, their father an Amorite, and their mother an Hittite, Abraham was their father, and Sarah their mother; why here an Amorite, and an Hittite? Secondly, Becauſe there were other nations beſides Amorites & Hittites, the[illegible: 2 letters] were the Jebuſites & the Perizites; why rather an Amorite & Hittite then a Jebuſite and Perizite? Theſe two queſtions muſt be anſwered. Firſt, Abraham was their father, yet becauſe they were in ſuch a diſpoſition, ſo like to the Amorites and Hittites, In what ſenſe Iſraels father is an Amirite and mother an Hittite. ſo vile and ſo wicked, now they deſerve not to have the honour of Abrahams being their father, but to be called the children of the Amorite and the Hittite. As John Baptiſt calleth the Phariſees the viperous, the ſerpentine brood, ſo thoſe that are like the devil are called the Children of the Devil. Secondly, Why the Amorite and Hittite rather then others? For the firſt, the Amorite; becauſe the Amorite was the chiefeſt of thoſe nations in Canaan that were driven out. All the five were called by the name of Amorite: The ſinnes of the Amorites are not yet full. Secondly the Hittite, becauſe they ſeemed to be the vileſt of the five, and for that, there is a Text of Scripture that ſeemeth to infer ſo much. Gen. 27. 46. I am weary of my life (ſaith Rebekah) becauſe of the daughters of Heth. She onely mentioneth the daughters of Heth, and thoſe that were now called Hittites were of the daughters of Heth: And ſaith ſhe, What good will my life doe, if Jacob take a wife of the daughters of Heth? Why, there were other daughters beſides them, but thoſe were the vileſt, therefore ſhe onely mentioneth them. Yea, but what was Iſrael at this time when they were delivered out of Egypt (for that is the time wherein ſhee was borne that is ſpoken of here) were they in ſo ill a condition, as that their father was an Amorite and their mother an Hittite at that time? There are two moſt uſefull Obſervations that flow from hence, before we proceed any further in the explication of the words. Iſrael though they had been 400. years in Egypt under grievous afflictions, yet they continued exceeding abominable and wicked. The fire of their affliction did ſeeme to harden their hearts, as much as the fire of the furnace did harden the bricks: Their hearts were clay, foule, dirty hearts, and were hardned by their afflictions. And ſecondly,Obſer. when God came to deliver Iſrael out of Egypt, God found them to be in a very wicked condition then; then their Father was an Amorite, and their mother an Hittite, then they were thus vile when God came to deliver them, in the day wherein they were borne, (for their deliverance is their birth.) Oh the freeneſſe of Gods grace! God often told them that his grace was free,Obſer. and ſo indeed it was if hee found them thus as he did, for ſo you ſhall finde if you read the ſtory of the people of Iſrael, that when God ſent Moſes unto them, they were a very wicked and ſtubborn people, even at that very time when God came with his deliverance. Let us then raiſe up our hearts and looke up to the free grace of God even toward us. We are vile, we are wicked, mercies, chriſtiſements have hardned us; and yet all this hindreth not the free grace of God for the deliverance of a people. God hath begun in a way of deliverance to us; and when did he begin it?Lect. 1. Certainly England was never ſince it was borne, ſince it was delivered out of ſpiritual Egypt, out of the bondage of Popery, it was never in a worſe condition then when God came in with his mercies of late to us: Then if ever it might be ſaid of us that our father was an Amorite, and our mother an Hittite, we were then in the very high way towards Egypt again when God came with his free grace to deliver us. As hee dealt with his own people, ſo he hath dealt with us, magnified be the free grace of God towards us an unworthy people. Further, Thy Navill was not cut. That is the expreſſion how he was in the day wherein he was borne. Firſt, Thy navil was not cut, what is the meaning of that. Thy Navill was not cut, The loathſomeneſſe of their condition is ſet out by that. Naturalliſts obſerve that the nouriſhment that the childe hath from the mother, it is by the navill: as afterward the childe ſucks of the breaſts and ſo is battned, but all the while it is in the wombe, it is nouriſhed by a ſtring, in the navill that draws nouriſhment from the mother. Now Iſrael even when God did deliver them from Egypt, had not their navill cut, that is, they did even ſtill ſeeme, nay, not only ſeeme but ſtill they did draw their nouriſhment from Egypt; they did batten themſelves & ſuck out the Egyptian manners, and cuſtomes, and ſuperſtitions; and in their growth up they did ſeeme rather to have their nouriſhment from Egypt then from God, ſo God himſelfe chargeth them, Ezek. 23. 8. Neither left ſhe her whoredomes brought from Egypt, ſaith the Text, her navill was not cut, ſhee drew, ſhe ſucked ſtill the Egyptian manners, cuſtomes, and ſuperſtitions. It is not thus in part with us? Let me a little ſpeake of this by way of alluſion at leaſt. Is our navill cut to this very day? It is true, God hath delivered us from Popery, from Egypt, as he did Iſrael, but ſtill do not we continue ſucking, drawing nouriſhment from our old ſuperſtitious wayes of Popery? we ſeeme to live ſtill upon them, and to have our hearts delighting in them. Oh how juſt were it with God to come in a violent way and cut our navill, even by the ſword! it is mercy he commeth not thus to cut it, and ſo to take from us all thoſe ſecret hankerings that wee have after the old Egyptian cuſtomes. Yet again, ſeeing it is ſuch a full alluſion, wee may apply it to thoſe that ſeeme to have a new birth to be borne again, thoſe that ſeeme now to make very faire profeſſion of Religion, and to forſake many evill wayes that formerly they have delighted in: but yet their navill is not cut neither; they do ſecretly ſuck ſweetneſſe and battning from their former luſts; the curſe of the ſerpent is upon them, upon their bellies they doe goe and duſt they do eate, their bellies do even cleave to the duſt. Neither waſt thou waſhed in water. This alſo ſets forth the wofull condition of Iſrael when he was borne, he was not waſhed. The infant when it commeth firſt into the world, cometh from blood and filth in which it was wrapped, that (as Plutarch ſaith) it is rath[illegible: 1 letter]r [illegible: 1 word] a childe killed, then a child born: ſo bloody and polluted it is, that were it not that there were a natural affection ſtirring in parents, they would even loath the fruit of their wombes. It is true, parents may ſee that with their bodily eyes, but there is more polution in their ſoules; they are wrapped up in original ſin and filth, more then their bodyes are wrapped up in blood and filth in the wombe. Therefore infants are waſhed, but thou waſt not waſhed, thou waſt let goe in thy filth. I have read of the Lacedemonians, that when their children were borne, they uſed to throw them into the river, to conſolidate their members and parts of their bodies, as they ſay, to make them ſtrong, that was the cuſtome of that barbarous people. Thou waſt caſt out in the open field. What is the meaning of this? We cannot underſtand it fully without examining what the cuſtome of the people was in thoſe times. We finde in Hiſtories that the cuſtome of divers of the Heathen was, when their children were borne, to obſerve by their countenance, by the making of their members, whether they were like to be uſefull to the Commouwealth or not; and if not like they threw them away, and if they were like to be uſefull they nouriſhed them up. They nouriſhed up no other children but thoſe that they judged by their countenance or making, would do good to the Common-wealth: We finde it in divers Histories. Strabo tells us that the Indians and Brachmanes had certaine Judges appointed for that very end;Strabo, l. 15. their Office was, that when any childe was borne, to judge by the countenance and parts of the body of the childe, whether it were like to do any good in the Common-wealth,AElian variar. Hiſt. li. 11. & ſo either to ſave it or caſt it out. So likewiſe AElian in his Various Hiſtories telleth us of the Thebanes, that there was an expreſs Law made among them in theſe words, That none of them ſhould caſt out their children, noting thereby that it was wont to be the cuſtome a[illegible: 2 letters]ngſt them.Ne cui Thebano lic[illegible: 1 letter]at infontem expouere. Nunquam apud eos infans natus exponitur. So Clemens Romanus telleth us that indeed the Jews, as a thing peculiar to them, amongſt them the children are not caſt out. So that the holy Ghoſt alludeth to the way of the Gentiles and barbarous people, and telleth Iſrael that they were as a childe caſt out, ſuch a one as the countenance and feature promiſed no good, Thou wert caſt out in the open field, becauſe they never hoped to have any good of thee, and indeed (as if God ſhould ſay) if I had regarded what I ſaw in you, I might have paſt this judgement upon you too, there was little hope of good from you. But what though the child be caſt out in the field, yet there may come ſome by, accidentally (as Pharaohs daughter did) that may pitty the child, and have compaſſion on it. No (ſaith God) thou waſt not onely caſt out, but worſe then ſo, thou waſt caſt out, and ſo caſt out as no eye pityed thee. You have ſometimes baſtards & poor childred laid at your doors, and left there, ſome in baskets & otherways, yet when you open them & ſee a child, and a childe weeping, there is ſome pity in you, and you will take care ſome way or other that it may be fed & brought up. But ſaith God to Iſrael, You were caſt out in the open field, & no eye pityed you, that is, all the heathen were againſt you, and others in the land roſe up againſt you,Lect. 2. the Egyptians they came out to deſtroy you, you had the ſea before you, and them behind you, none had pitty upon you. This was the condition wherein you were borne. Now ſee what ornaments God had put upon them. They were in a ſorry condition you ſee when they were borne. But marke, that fore-named place of Ezek. ver. 8. I took the (ſaith God) and entred into covenant with thee, and then becameſt mine. That is the way of a peoples becomming Gods, his entring into covenant with them. The Lord hath begun to enter into Covenant with us, and we with him in former Proteſtations, and if any farther Covenant binding us more ſtrictly to God be tendred to us, know that God in this deals with us as he did with his own people. We are as children caſt out in the open field, and no eye pityeth us; but many plot againſt us, and ſeeke our ruine. If God will be pleaſed now to enter into Covenant with us, and give all the people of the Land hearts to come cloſe to the Covenant, to renew their Covenant with him, and that to more purpoſe then in former Covenants, the Lord yet will own us. The Covenant of God was the foundation of all the mercy the people of Iſrael had from God, and we are to look upon it as the foundation of our mercy; and therefore as in the preſence of God willingly and cheerfully to renew it with him. After Gods taking this people to himſelfe as his own, it followes. ver. 11, 12. I decked thee alſo with ornaments, & I put bracelets upon thine hands, and a chaine on thy necke; And I put a jewell on thy fore-head, and earrings in thine ears, & a beautiful crown upon thine head. Thus waſt thou decked with gold and ſilver, and thy rayment of fine linnen, and ſilk & broidred worke, and thy renown went forth among the heathen for thy beauty. Thus God did with the people of Iſrael, he had added to what they had when they were born. Miſerable they were when they were borne; but the mercies of God toward them are thus ſet out, And nowhee cometh to threaten that he will ſtrip them naked and ſet them as in the day wherein they were born. Yet further for the opening of this, we muſt know that it was the cuſtome among the Jews, when any married, what they brought to their husbands, and their dowry was written down in a table: and if afterward he ſhould divorce his wife, except there could be proved ſome groſſe and vile thing againſt the woman, though ſhe ſhould go away, yet ſhe was to go away with her Table, with her dowry and what ſhe brought, ſhe muſt not goe away naked. But if there could be proved ſome notorious villany that ſhee had committed, then ſhe was ſent away Sine Tabulis, naked without thoſe tables wherein her dowry and other things were written, and deſtitute of all things, as being unworthy of them, becauſe ſhe had played the harlot. Thus God threatneth this people. She is not my wife, but unleſſe ſhe put away her whore doms from before her face, and her adultery from between her breaſts, I will ſtrip her naked as in the day wherein ſhe was borne. She ſhal be ſe[illegible: 2 letters] [illegible: 1 letter]ay without any tables, naked and wholly deſtitute. And thus you have th[illegible: 2 letters] [illegible: 1 letter]pening of the words. The Obſervations follow. The firſt is, The beginnings of great excellencies are ſometimes very low and meane. This plainly riſeth up from the oppoſition of her condition when ſhe was borne, and what ſhe had gotten from God afterward, I will ſtrip thee naked and ſet thee as in the day wherein thou wert borne. Therefore it is cleare ſhe was born in a very mean condition, & gotten up to a very excel lent condition, though now they be high & glorious, yet once they were very low & mean. God many times raiſes up golden pillars upon leaden Baſes, & the moſt glorious works of God have had the loweſt beginnings. This beautifull frame of heaven & earth was raiſed out of a Chaos of confuſion & darkneſs. This is true, perſonally, or nationally, and that in regard of outward conditions or ſpirituall. How poor, and low, and meane, have many of your beginnings beene even in the world? who could ever have thought that ſuch low beginnings could have beene raiſed unto ſuch high things as ſome of you have beene raiſed unto in the world? It was not long ſince when you came hither to this City (which may be ſaid to be the day wherein you were borne for your civill eſtate, though not your naturall) you were low enough, meane enough, you had but little to begin withall; you came hither with your ſtaffe, and now behold two bands. It is ſometimes ſo likewiſe in regard of the ſpirituall eſtate. You may remember not long ſince, Oh what darkneſs and confuſion was there in your mindes and hearts; what poore, low, meane thoughts had you of God and the things of his Kingdome, what unſavory ſpirits, when at firſt God was pleaſed to worke upon you? Oh what a poor condition were you in then? though you had ſome light put into you, yet you were as a childe new borne wrapped up in filth and blood, many noyſome diſtempers and boiſterous luſts there were in your hearts, as it is uſuall with new converts, like a fire newly kindled where there is a great deale of ſmother and ſmoke that afterwards weareth away. But now behold the ſhining of Gods face upon your ſoules, Oh the abilities that God hath given you to know his minde and doe his will! Oh the bleſſed communion that you have with God, & the ſparkling of that divine nature! the glory and beauty of the divine nature is put upon you. So for Nations, we will not goe further then our owne. How low and meane were we at firſt? we were a moſt rude, barbarous, and ſavage people, almoſt as lived upon the earth. Brittons had their name frome hence, in the old Brittaine language, Birth ſignifies blew coloured, becauſe thoſe that lived here, inſtead of brave cloathes, as you have, they with woade beſmeared their bodies with blew, they were from thence called Brittains; for [tania] was added as it is uſuall in other Languages for the ſignification of ſuch a Region or Countrey, as Mauritania, Luſitania, Aquitania, &c. ſo that Brittania is as much as to ſay, The Region of the blew coloured people, ſo called becauſe they were thus painted: The beſt food that they were w[illegible: 1 letter]nt to eate (Hiſtorians tell us) was barkes of trees and rootes. Hollinſhed in his Chronickle ſayes there were old men that he knew who told of times in England, that if the good man in the houſe had a matterres or flock-bed, or a ſack of chaffe to reſt his head on, he thought himſelfe as well lodged as the Lord of the Towne, for ordinarily they lay upon ſtraw pellets covered with canvace, and a round log under their heads inſtead of a bolſter, they ſaid pillows were fit onely for women in child-bed, and in a good Farmers houſe it was rare to finde foure pieces of pewter, and it was accounted a great matter that a Farmer could ſhew five ſhillings or a noble in ſilver together. And Camden in his Britania tells of Ailesbury a Towne in Buckinghamſhire, that there was in it a Mannour of the Kings, and the condition of holding certain lands there, was, that the poſſeſſor or holder of them ſhould find ſtraw for litter of the Kings bed when he came there, And Latimer in a Sermon before King Edward tells of his father whom he ſayes kept good hoſpitality for his poor neighbours, and found a horſe for the Kings ſervice, brought him up at learning, and married his ſiſters with five pound or twenty nobles a piece for their portions. This was the poore and meane condition of theſe times. And Jerome contra Iovinianum, and Diodorus Siculus tells us concerning the people in Ireland, our neighbours, that the beſt delicates they uſed to eate in former times, were the fleſh of young children, and paps of women; and the ſhips they uſed to have were ſallowes wreathed together, and bowes twiſted, and covered with the hides of beaſts,Portenta diabolica p[illegible: 1 letter]nenumero. Egyptia[illegible: 2 letters] vinc[illegible: 1 letter]ntia and the wives they had were common to all their brethren and parents. As for their Religion, they offered to the dev[illegible: 1 letter]ll mans fleſh, they worſhipped Apollo, and Jupiter, and Diana. And Gildas one of the ancienteſt Hiſtorians that relates the conditions of theſe Brittiſh people, hee ſayes the Idols they had were ſuch horrible, devilliſh, monſtrous things, that they did even overcome the Egyptian Idols in number; and no people had ſo many Idol-gods, and ſo monſtrous as the Egyptians, and yet theſe went beyond them. So ſaith he. Afterward, no people in the world more rent & torn with Civill wars then England hath been. And in the times when Popery was here profeit and eſtabliſht, Oh the bondage we were under then! outward and ſpiritual bondage. Our bodyes, our ſoules, our eſtates, our conſciences were in miſerable thraldome. It is the moſt ſordid, miſerable ſlavery that it is poſſible for a rationall creature to be under, not onely to be bound to practice, but to be bound to beleeve for truth the dictates and determinations of men, yea and that upon paine of eternall damnation, to beleeve what they ſay, as the Articles of Faith upon which Salvation or Damnation depends, for Conſcience to be under them, ſo as I muſt not queſtion or ſcruple any thing; if any man that is a rationall creature ſhould think there is any ſuch diſtance between man and man, he debaſeth himſelf beneath a man, and advanceth the other above a man. Better it is to be in ſlavery to another to ſcrape kennels, then to be in this ſlavery. And to have the Scriptures kept from us, the Epiſtle that God hath ſent from heaven to us, that which enlightens the world, revealing the great counſels of God concerning eternal life; this is worſe bond[illegible: 1 letter] then to be ch[illegible: 3 letters]ed up in dark holes all the dayes of our lives, to have no Ordinances but according to the luſts and humours of vile men,Lect. 1. how great a ſlavery is this? The manifeſtation of the leaſt ſuſpition of the falſnes of the vileſt errors, diſlike of the baſeſt practices, was enough to confiſcate eſtate, to impriſon, yea to take away life. Was not this a low condition, a baſe ſlavery that England was in? could any beare it but ſuch as were ſlaves to their own luſts? But now what ornaments hath God put upon us! No Nation under heaven more renowned then wee have beene, our renown hath gone thorough the earth, England, O Angliquaſi Angeli, and Albion, from our happineſſe, we ſee now (by our ſelves) that glorious excellencies have many times low beginnings. A ſecond obſervation hence is,Obſ. 2. when we have any excellency, and beauty upon us, it is Gods mercy that is all our beauty. I will ſtrip you naked and ſet you as in the day wherein you were born. If you have any excellency it is my mercy. Gods mercie is a peoples beauty and glory, We have nothing belonging to us but ſhame and confuſion, but miſery, if we have any ornaments, it is mercy, free mercy: therefore in the 14. ver. of that 16. Ezek. Thou wert perfect in beauty, How? through my comlineſſe which I had put upon thee, ſaith the Lord. Let God take away but his mercy, we are quickly left naked, and poor, and miſerable; like the ragged walls in the Court when the King goeth away, and all the rich hangings are taken down, what a difference is there in their look from what was formerly? the beauty of the walls were the hangings when the King was there. So if wee have any thing that makes us beautifull, they are the hangings that God hath put upon us; his mercies are thoſe hangings of gold, and ſilver, and needle-work, and when they are gone, we are poor, and ragged, and miſerable. Thirdly,Obſ. 3. Leſt I ſtrip her naked, &c. God had ſaid before that ſhe was not his wife, ſhe was guilty of whoredoms, yet it ſeemes ſhee was not yet ſtripped naked; ſhe was left with Gods ornaments upon her, notwithſtanding her whoredoms. Hence the third Obſervation is, Though ſinners deſerve great evils, to be ſtripped of all comforts, yet God in patience and clemencie continueth them a long time. They may be under fearfull threatnings, and yet retaine many comforts; yea the truth is, it is poſſible for a people to be caſt off from God, & yet to continue for a while in outward proſperity. The tree that is cut up by the roots, yet may have the leaves green for a while. Saul who was rejected of God, 1 Sam, 13. 14, yet after that (if you reade the Story you ſhall finde it) that God ſuffered Saul to proſper exceedingly in overcomming the Phyliſtims & the Amalekites Fourthly,Obſ. 4. The mercies that God beſtoweth upon a Nation, the ornaments that God putteth upon a people that are but common favours, not ſpirituall graces, they are ſuch as a people may be ſtripped of. Great mercies that a people have, they may wholly looſe. Here is the difference between true ſpirituall graces, whereby JESUS CHRIST doth adorne his ſpouſe, when Chriſt, not onely takes in an outward way a people to himſelfe, but marries them to himſelf in a ſpirituall way, he decketh the ſoule with ſuch ornaments,Lect. 2. beſtoweth ſuchmercies upon them, as ſhall never be taken away. Such a ſoul hath no cauſe to feare that ever it can be ſtripped as in the day wherein it was born, you need not feare that you ſhall ever loſe the jewels given you at that marriage day. It is true, common graces and gifts you may be ſtript of and made naked; as it is uſuall in many profeſſors that have not truth at heart, yet have excellent gifts, as of prayer and the like, but afterward they prove naught, God takes away their gifts from them, they have not that gift of prayer they were wont to have, though they have excellent words, yet a man may perceive a ſhuffling in them, and ſuch an unſavorineſs mixed with their gifts, that it breeds loathing in others to joyne with them. As when the King goeth away from his Pallace, the hangings are taken down; ſo when God departeth from a ſoul (as from ſuch he may) then their hangings, thoſe excellent gifts are taken from them. But thoſe gifts that are ſpirituall they are never ſtripped of them. We read in Ezek. 46. 17. when a King gave gifts to his ſervants, Gifts of hypocrites will vanish they were to returne to him againe at the yeere of Jubilee, but when he gave them to his ſonnes, they were to be their inheritance. There are many that are outwardly in the Church Gods ſervants, they have many gifts, but God will take them away and ſtrip them naked of thoſe gifts: but then there are his children, they ſhall have their gifts as an inheritance for ever. It is true, God may ſtay a while, as when the King is gone from Court, if there be any thought of his returne again the hangings do continue, but if the meſſage come, the King will not be here this twelve moneths, or a long time, or it may be never any more, then the hangings are taken down; ſo though theſe gifts of the Hypocrite may ſtay a while,Obſ. 5. yet they will vaniſh at laſt. The fifth Obſervation.— Continuance in ſinne, and eſpecially the ſin of ſpirituall whoredome, is that which will ſtrip a Nation from all their excellencies, from all their orments and beauty; the continuance in that ſin eſpecially; for ſo the words imply, Let her pnt away her adulteries from between her breaſts, leſt I ſtrip her naked. &c. If ſhe continue thus, certainly naked ſhe ſhall be. This alwayes brings nakedneſſe meritoriouſly, but if continued in, effectually, it makes them naked. Exod. 32. 25. You may ſee there what made the people naked at that time, the Text ſaith, that Aaron had made the people naked, that is, Aaron by conſenting to the people to make the Calfe had made the people naked: naked, that is deſtitute now of Gods gracious protection, deprived of thoſe favours from God that formerly they had. And as the Prieſt had made them naked, ſo you may finde it in 2 Chron. 28. 19. that the King made them naked too. The Lord brought Judah lowe, becauſe of Ahaz King of Iſrael, for he made Judah naked and tranſgreſſed ſore againſt the Lord. He made Judah naked, that is by countenancing Idolatry, by ſyding with thoſe that were Idolaters, even he made Judah naked at that time. Here we may ſee who they are that are like to ſtrip us, if ever God ſhould come to ſtrip us. We have many amongſt us that ſee falſe burthens of all the miſeries and troubles that come upon the nation; they cry out preſently of the Puritans, and of others that they ſay are factious and ſeditious ſpirits, and turbulent,Who they are that bring evill upon the nation. and all muſt be laid upon them. Certainly whoſoever hath eyes in his head may eaſily ſee who makes us thus naked as we are, and if we be made more naked, who will be the cauſe of all? Thoſe that ſtand againſt the way of Reformation, thoſe that will keep their whoredoms in their ſight, and their adulteries between their breaſts, thoſe that will not be willing that the Church ſhall be purged from that filth and whoriſh attire that it hath; theſe are they that make us naked. We read in Lamen. 2. 14. Thy Prophets have ſeene vaine and fooliſh things for thee, and they have not diſcovered thine iniquity to turne away thy captivity; but have ſeen for thee the falſe burthens, and cauſes of baniſhment. Mark it, the Prophets have ſeene vaine a[illegible: 1 letter]d fooliſh things, they have not diſcovered thine iniquity, they have not dealt [illegible: 1 word] inly with thy people, neither have they told them the reaſon of their captivity, but they have ſeene for them falſe burthens and cauſes of baniſhment, The Prophets ſay it is a company of theſe preciſe and ſtrict ones, that will not be obedient to authority, and will not doe what is commanded in ſuch and ſuch things, and (when there were wayes of corruption in Gods worſhip) they would not ſubmit to ſuch and ſuch orders. The Prophets lay the blame upon them, but they ſee falſe burthens, ſaith the Text, and falſe canſes of baniſhment. We have many ſuch Prophets amongſt us who ſee falſe burthens and cauſes of baniſhment, and they cry out of thoſe that certainly are the cauſes of our peace and of the good of the kingdom. Tertullian tells us that in the Primitive times, if they had but any ill weather, or any trouble at all, they would cry out of the Chriſtians as the cauſe of it, and preſently the voice was, Adleons, let the Chriſtians be dragged to the Lyons, and devoured by the Lyons; it hath beene ſo amongſt us. But may we not anſwer as Elijah anſwered Ahab, when Ahah told him that he was the man that troubled Iſrael, I have not troubled Iſrael, but it is thou and thy fathers houſe. May we not well ſay to them as Jehu to Iehoram when hee asked him whether there was peace, What peace ſo long as the whoredomes of thy mother Iezebel and her witchcrafts are ſo many? Thoſe have been popiſh, certainly they have endangered us of being ſtripped of all. Who were the cauſers of the firſt diſturbances amongſt us, even of all the perſecution here of Gods Saints, and of all the diſcontent among the people? Who were they that perſwaded the bringing in of an Arbitrary vvay of government? Who were the cauſe of laying ſuch things upon the people that they could not beare? Who were the cauſers of the troubles in Scotland, & ſending of bookes thither full of ſuperſtitious vanities? was it not the Prelaticall faction? Who are thoſe that hinderthe Reformation at this day? Certainly, if it were as apparent that they that are called Puritans had been the cauſe of ſuch charge to the Kingdom & diſturbances to the State as the Prelatical faction hath been; it had been impoſſible for them to go in the ſtreets but they would have been ſtoned to death. I ſpeake not this as though we ſhould do the like,Lect. 1. but I ſpeake it to ſhew what the virulencie of their ſpirits would have beene to them if it had beene apparent that they had beene ſuch charge to the Kingdome, and ſuch diſturbers of the State. The truth is, vve may charge our Papiſts, and charge others that are of that way) and we know who are next to them) we may well charge them as the cauſe of ſtripping of us naked as we have been. It is cleere enough, thoſe that put not away their whoredoms from them, but continue ſtill ſuperſtitious and Idolaters, they are they that endauger a people to be ſtripped naked. A ſixth Obſervation that preſents it ſelfe fully and cleerely without any the leaſt ſtraining,Obſer. 6. is, That it is time for people then to pleade, when there is danger of deſolation. Plead with your mother, plead, why ſo? why ſhould we not be quiet? Leſt I ſtrip her naked and ſet her as in the day wherein ſhe was borne. What, you are in ſuch a condition as you are in danger to be ſtripped naked and to be left deſolate as a wilderneſſe (as it followeth in the Text) Is it not time then to plead? Oh pleade with God, and pleade with thoſe that are in authority, and plead one with another, and pleade with all, ſtirre up your ſelves and do what you can;It is time for every one to appeare in times of danger. let there be no ſluggiſh ſpirit, no neutralizing ſpirit. It is not time for any to be newters now. It is time now for all to come and plead, not ſo much time now to diſpute of things, but now time for every one to ſtand, and appear, & plead, not only verbally, but otherwiſe as God calls them to it. Luke 3. 9. When John ſaith, The axe is laid to the roote of the tree, what then? then every one commeth and ſaith what ſhall we doe? you (ſaith he to ſome) that have two coates impart to him that hath none: and to the ſouldiers when they ſay what ſhall we doe? doe you no violence to any man, and be content with your wages. Mark, when the Axe is laid to the roote of the tree, every one comes in then and ſaith what ſhall we doe? You that are women and inferiour, doe you pray, and cry, and further your husbands in all good, be not you backward, do not you dravv them away when they would be liberall and forward, and adventure themſelves, thorough your niceneſſe and daintineſs. And you that are men of eſtates, if you aske what you ſhould doe? It is apparent, He that hath two coates let him impart to him that hath none, bee willing to part with much of your eſtates in ſuch a cauſe as this. And ſo ſouldiers, if you aske vvhat you ſhould doe, behave your ſelves ſo as you may convince others, offer no violence, but according to an orderly way, and be content with your wages, perhaps it may not come in ſo fully afterwards, yet let it appear that it is the cauſe that ſtrengtheneth you rather then your wages. Thus every one ſhould be of an inquiring ſpirit when the Axe is laid to the roote of the tree. When we are in danger to be ſtripped of all, it is not time then to ſtand about curioſities and niceties. Seventhly,Obſ. 7. Leſt I ſtrip her naked, &c. I have ſent my Prophets already before, and they have offered mercie and denounced threatnings: Well, I will now come another way, I will ſtrip her naked, &c. The obſervation is, That thoſe that will not be convinced by the word,Lect. 2 God hath other means to convince them, he hath other wayes then the word; if the word will not convince them, pleading will not doe it it ſeems, and convincing arguments will not do it, well then, ſtripping naked ſhall doe it: As the expreſſion is uſuall in Scripture, Then you ſhall know that I am the Lord, when I do thus and thus. GODS works will convince when his word will not. As you uſe to doe with thoſe that are of a ſleepy diſpoſition, if you call up a ſervant that is ſluggiſh & ſleepy, he anſwereth Anon, and then falls down and ſleeps again, you call him again, and he anſwers & then ſleeps again, at length you come up and pull the cloaths of him & leave him naked, and that will awake him. So God, he calls upon them to leave their whoredoms and Idolatries, and to repent, he threatneth, and he offers mercie, and they ſeeme a little to awake, but to it again. Well, ſaith God, I will come another way, and ſtrip you naked, and that will doe i[illegible: 1 letter]. Eighthly.Obſ, 8. Leſt I ſtrip her naked, and ſet her as in the day wherein ſhee was borne. Leſt I doe it. Whatſoever the means be of ſtripping a Nation naked, it is God that doth it. It is God that gives, and it is God that takes away. But let that paſſe. 9. It is a grievous Judgement for one that is advanced from a low degree to an high to be brought thither again.Obſ. 9. Leſt I ſtrip her naked and ſet her as in the day wherein ſhe was borne. Thus Job aggravateth his miſery. You have it in the 29. and 30. Chapters of Job, The candle of God ſhineth upon my head, I waſhed my ſteps in butter, and the rock powred me out Rivers of oyle, my glory was fre[illegible: 1 letter]h in me, and my bow was renewed in my hand, &c. But now (ſaith he) they that are younger then I have me in deriſion, whoſe fathers I would have diſdained to have ſet with the dogs of my flocke. &c. Thus he aggravateth his judgement becauſe he was brought into a low condition having once beene in a high one. The like aggravation of miſery have we Lameat. 4. 2. The precious ſonnes of Zion, comparable to fine gold, how are they eſteemed as earthen pitchers? and verſ. 5. They that did feede delic ately are deſolate in the ſtreetes, they that were brought up in ſcarlet embrace dunghils, Thus the Scripture is cleare in it, and your experience is enough to confirme it. For a man that hath beene a bondſlave in the Gallies, and after he ſhould be ranſomed by the liberality of his friends here in England, if hee ſhould be taken and brought back again to the gallies, oh how tedious and grievous would it be! but if he had lived long here, and flouriſhed and gotten preferment and lived bravely, and had grown a great Merchant, & then after this to be brought againe to the gallies, how ſad a thing would this be! it would be very terrible to him. If ſome of you that have beene beggars heretofore,A ſad condition for one advanced high, to bee brought down low. if God by ſome way or other ſhould bring you to the ſame poverty you were in before, oh how tedious would it be! you would rather venture the loſſe of your ſoules and God and all, then be brought into ſuch a condition, and we ſee it that many men that have beene raiſed from a low eſtate to an high, are ſo afraid of returning to a low eſtate again, that they will venture ſoule, and conſcience, and God and all, rather then they will endanger themſelves in the leaſt degree in their eſtates. Hence it is very obſervable that the chiefe curſe that God threatneth the people of Iſrael with, is that they ſhould returne to Egypt again, that the Lord would bring them back to the condition wherein once they were. You ſhall finde that whole Chapter, Deut. 28. is ſpent in denouncing moſt dreadfull curſes upon the people; now for the concluſion of all, as the chiefe curſe of all the reſt, ſaith the Text, there ver. 68. The Lord ſhal bring thee into Egypt again, with ſhippes, and there you ſhall be ſold unto your enemies for bond-men and bond-women, and no man ſhall buy you. Were it not a ſad thing for us who have been acquainted with the glorious light of the Goſpel, and with the bleſſed priviledges that come in thereby, for us to be brought into Popiſh bondage and thraldome again? As Ezra. 9. 8. we may uſe his words, Now for a little ſpace grace hath been ſhewed from the Lord our God, to leave us a remnant to eſcape, & to give us a nayle in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage; And ſhall we (as in ver. 14.) again breake thy commandements, and joyne in affinity with thoſe abominations? As for our ſelves who have had now of late a little taſt of the ſweetneſſe of our outward priviledges and our liberties, for us to be brought into the bondage that wee not long ſince were in, it would be a very ſad thing. Who could endure to be under that bondage that he was in three or foure years agon, under every Parator, Promoter, Purſevant, Commiſſary, Chancelour, and tyrannical Prelate as formetly? we could not have met together and enjoyed the liberty of ſuch exerciſes as theſe; no, you could not have met in your families to pray, but one or other would have been upon you and indangered your eſtates. The bondage was intollerable, we may well complaine it was a yoke that neither we nor our fathers could beare. The laſt Obſervation,Obſer. and the way to prevent all is, When God hath delivered a people out of miſery, and beſtowed upon them great mercies, it is their duty often to thinke of the poor condition which once they were in, & to uſe all the means they can that they may not be brought thither again. God loveth this, that we ſhould remember and ſeriouſly take to heart, what once we were, ſo it is here, Leſt I ſtrip her naked and ſet her as in the day wherein ſhe was borne; as if he ſhould ſay, I would have you conſider what condition you were in when you were borne, what a low condition it was, and conſider of the danger you are in to be brought thither again, and to looke about you, and to ſeeke to prevent it if you have the hearts of men in you. This we ſhall finde in Deut. 26. 1. 2. When thou art come into the land which the Lord giveth thee for an inheritance and poſſeſſeſt it, thou ſhalt take of the firſt of all the fruite of the earth, Wee muſt lay to heart our low coudition wee once were in. and thou ſhalt put it in a basket, and ſhalt goe unto the place which the Lord thy God ſhall chuſe; and ver. 5. Thou ſhalt ſpeake and ſay before the Lord thy God, A Syrian ready to periſh was my father, and he went down into Egypt, and became there a nation, and the Egyptians evil intreated us, and afflicted us and layed upon us hard bondage. And Iſa. 51. 1. Looke to the rocke whence you are hewen, and to the hole of the pit whence you are digged. It is very uſefull for us to conſider of our former low condition. It was a ſpeech Maſter Deering in a Sermon that he preached before Queen Elizabeth, hee hath this bold expreſſion to her, If there were a time that you thought your ſelf Tanquam ovis, as a ſheepe ready to be ſlaine, take heed that the words of the Prophet be not now true that you be not Tanquam indo mita Iuvencula, as an untamed heifer. You may note the difference between the ſpirits of men in former times in their plainneſs and boldneſs; and if there were an exceſſe that way, how far the other way are our Court Sermons now? Qeen Elizabeth was once in a very low condition indeed, and ſhe thought her ſelfe to be as a ſheepe appointed for the ſlaughter. It is uſuall for men raiſed up from a low condition to forget God and themſelves,Aſperius nihil eſt humilicum ſurgit in altum. and to grow proud & ſcornfull. Nothing is more ſharpe then a low thing when it getteth up high; ſo there is none that have more proud and ſcornfull ſpirits then thoſe that are raiſed from the dunghil and gotten up high, they know not then where they are; As the Proverb is, Set a beggar on horſe backe, and he knowes not how nor whether to ride. Thus it was with Saul, the vvay to humble Saul was for him to conſider what he once was, and that is the way to humble us all who are ſubject to be proud of our proſperity that God hath raiſed us unto. When thou waſt little in thine own ſight, then thou wert made the head of the tribes of Iſrael. There was a time that he was little in his own eyes, and I beſeech you obſerve the difference between the ſpirit of Saul when he was in a low condition, and his ſpirit vvhen he vvas raiſed. When Saul was in a low condition his ſpirit vvas low, therefore 1 Sam. 10. 27. you ſhall finde that though there vvere ſome children of Eelial that would not have Saul to reigne over them; What? (ſay they) how ſhall this man ſave us? and they deſpiſed him and brought him no preſents. But Saul (the Text ſaith) held his peace. And Chap. 11. 12. When Saul had gottenſome credit and honour by his victories, ſome of the people ſaid, where are they that ſaid, ſhall Saul reine over us? Bring the men that we may put them to death. No, ſaith Saul, There ſhall not a man be put to death this day. O how meeke was Saul! what a quiet ſpirit had he before he got up high! But afterward when he got up and had many victories, then vvhat a furious and outragious ſpirit had Saul! You know the ſtory of the four-ſcore and five Prieſts that muſt be ſlaine in the City of Nob, and the whole Citie, men, women, and children, ſucklings, Oxes, Aſſes, and ſheep muſt be put to the ſword, Why? becauſe one of them did but give a little refreſhing unto David. What a ſtrange ſpirit is here in Saul, different to that he had when he was low. Is it not ſo with many of you? when God hath brought you low, you ſeeme to be humble, and meek, and quiet then, and then you are content with every thing, and prize every little mercie. Oh the tenth, the hundreth part of that will not ſerve your turne now, you vvould have been glad of then, and bleſſed God if you had had it; But now you know not your ſelves, your hearts are raiſed up as: your eſtates are. VVell it is good for you to looke to the condition that once you were in, vvhen you were low; As vve reade of Agath[illegible: 1 letter]cles, that King, that was a Potters ſonne, and after advanced to a kingdom, he vvould alwayes be ſerved at his table in earthen veſſels, to put him in mind of that condition he was in before: certainly if in any place in England it be ſeaſonable to ſpeake of this, it is here in London, where many that have been Potters children, and in a low degree, have been raiſed up high, and have gotten great eſtates. Let them remember in what condition once they were, that they may be humbled, and ſo may prevent that danger of being brought thither again. Many put others in mind of it in a taunting vvay, I know vvhat you were not long agoe, I know vvhat your father vvas, &c. But doe you put your own ſoules in mind of this in an humbling way? This is the vvay to continue mercies. But now apply vve it a little to our ſelves for the generall and then vve ſhal conclude all. Let us vvork this upon our hearts. Look vve back to vvhat we vvere lately, and let us check our hearts for any diſcontent in our preſent eſtate. Not long ſince vvould not many of us have beene willing to have laid dovvn our lives to have purchaſed that mercy we have had this yeer or two? God hath granted to us our former mercies, & raiſed us from our low condition of free coſt hitherto. God hath been afore. hand with us; and what if thoſe mercies that are to come will be at ſome vvhat a dearer rate then thoſe vvee have had already? Thoſe mercies vve have had already have been very precious and ſweet; but ſurely they that are to come are more precious and ſweet, and therefore vve may be content though they coſt us deare. Yet hovv vile are the ſpirits of men in forgetting the condition the ſad condition they lately were in, forgetting the Taxes and Monopolies, and uncertainty of enjoying an thing that was your own; and now if there be but a little charge comming, you preſently fall a murmuring and repining, Oh theſe are heavy burthens, the Parliament burthens the kingdome and the Couutrey, and as good have ſhip-money and other taxes as theſe burthens. Oh unworthy, unworthy are you to live to ſee the goodneſſe of the Lord in theſe dayes: unworthy to have thine eyes open to ſee what God hath done, and thus to murmur. Thou ſhouldeſt magnifie Gods mercies, and not murmur at his proceedings. VVe have a notable parallel to this Numb. 16. in the ſtory of Corah, Dathan and Abiram, thoſe murmurers, when they were but in a little ſtrait, they come to Moſes, and ſay, ver. 13. Why haſt thou brought us up out of a land that floweth with milks and honey? What land was that, that Moſes brought them up out of, that they ſaid flowed with milke and honey? It was the land of Egypt, the land of their bondage[illegible: 1 letter] indeed they were promiſed a land of Canaan that ſhould flowe with milke and honey, and they put that upon the land of Egypt; though they had been in bondage and ſlavery in Egypt and were now going to Canaan,Lect. 1. yet when they did but indure ſome trouble in the vvay, and had but ſome oppoſition, and were put to ſome ſtraits, then Egypt was the Land that flowed vvith milke and honey, and who would come out of Egypt? So though God be bringing us to Canaan, to a bleſſed Land that floweth with milke and honey, yet becauſe there are ſome ſtraits in the way, ſome difficulties, ſome oppoſitions, that may coſt us ſomewhat; now how doe men cry out we vvere better before, you talke of Reformation and ſuch and ſuch things, but for our parts would vve might have but vvhat we had before, and be as quiet as vve were then, why will you bring us out of a Land that floweth with milke and honey? Oh baſe murmuring and diſcontented ſpirits that forget what once they vvere, and rather prize the bondage they were in before, then are thankfull for Gods preſent mercies. For us not to look back to Gods former mercies, it goeth to the very heart of God. God hath an expreſſion that it frets him to the very heart: You have it in Ezek. 16. 43. Becauſe thou haſt not remembred the dayes of thy youth, but haſt fret[illegible: 1 letter]ed me in all theſe things. It is a thing that frets God at his heart to ſee a people ſo unworthy of mercie, when God commeth in ſuch wayes of mercie to them as he doth. My brethren, God hath done great things for us whatſoever others ſay and thinke: Let them murmure, and repine, and ſay what they will, let us ſay God hath done great things for us: Let us lay to heart the condition we lately vvere in, that ſo we may be ſtirred up now to ſeeke after God, that wee may never be brought into that condition any more, if they would have it again, much good may it do them, but for us let it be our care to ſeeke God, and to uſe all lawfull meanes to prevent our bringing back to it again. For even the very ſtraits we now are in are an aggravation of our former miſery and preſent mercie, it ſhould not therefore make our former miſery or preſent mercie ſeeme leſſe, but greater. How is that you will ſay? Thus, If now wee have ſo much helpe and power to hinder a malignant party that ſeeke our ruine, yet they have ſo much ſtrength and reſolution, what would have become of us if this had been before, when we had no way nor no meanes to help us? If men complaine now, what vvould they have done then? Therefore whereas we make uſe of our ſtraits, to make us thinke that our former miſery was leſſe, and we are now in a ſadder condition then before, rather let us make it an aggravation of Gods mercie towards us, and if wee be in ſuch ſtraits now when God hath raiſed up ſuch meanes beyond all our thought to reſiſt the flowing in of miſery upon us, Lord whether were wee a going? what would have become of us if the ſtreame which hath been ſo long a ſwelling had broke in upon us when there was no meanes to have reſiſted it? VVe may well ſee now that if their intentions and reſolutions be ſo ſtrong for miſchiefe as will not be hindered, notwithſtanding the preſent ſtrength God hath granted us to oppoſe them, ſurely they had moſt vile intentions,Lect. 2. and dreadfull things were determined againſt us, which would have brought us low indeed, and have made us the moſt miſerable people upon the earth, if God had not come in ſo mira culouſly for our help as he hath done at this day. Therefore as we read of Jeremiah, Chap. 37. 18. Let my ſupplication, ſaith he to the King, I pray thee be accept able before thee, that thou cauſe me not to returne to the houſe of Jonathan the Scribe, leſt I dye there. So let us preſent our ſupplications to the King of heaven, that wee may not be ſent back to that condition we were once in, that God may not ſtrip us and leave us naked. Wee have many bleſſings, Lord do not ſtrip us, doe not ſtrip us of all the ornaments thou haſt put upon us. And would you not have God ſtrip you of your ornaments? be you willing to ſtrip your ſelves of your ornaments. Ezod. 33. 5. God calleth upon the people there. Put off your Ornaments from you that I may know what to doe unto you. This is true and ſeaſonable at this time in the literall ſenſe, you are called now to ſtrip you of your Ornaments. Strip from your fingers your goldrings now when there is neede of them, perhaps one gold-ring that you have upon your finger would ſerve to maintain a ſouldier a month or five weeks or more, and yet you may have the benefit of it againe afterward. Strip your Cup-boards from that pompous ſhew of plate that was wont to be upon them. It is much if you ſhould not be willing to have your fingers ſtripped naked when we are in danger to have the State ſtript naked of all our comforts and ornaments: Is it ſuch a great matter to have your cup-board naked of plate now? what if a white cloath were upon it, and all that gliſtering ſhew taken away, were that ſuch a great matter now when God is about to ſtrip us naked, and ſet us as in the day wherein wee were borue? certainly all of you that ſhall keep your plate now for the pompous decking and adorning of your cup-boards you cannot but be aſhamed of it in theſe times, ſurely you muſt rather keep it up in your trunkes and hutches, it cannot but be both a ſin and a ſhame to ſee ſuch gliſtering pomp and glory in ſuch times as theſe are. Strip your ſelves of your ornaments that God ſtrip you not; and not only outwardly, but ſtrip your ſelves of your ornaments by your humiliation, for that is the meaning of that place in Exodus; Oh come and humble your ſelves, and come now with naked hearts before the Lord, open your hearts before God, bring them naked and ſincere before him, leſt he ſtrip you and the Kingdom naked! Crie unto God for mercie, O Lord thou knoweſt what a vile heart I have had, a baſe time-ſerving heart, yet Lord I deſire to take away all thoſe clokes now, and to rend and bring this heart naked before thee, though it be a filthy heart, yet open it, Lord thou knoweſt thoſe vile things, thoſe innovaſions, thoſe ſuperſtitions, thoſe horrible wickedneſſes that were in danger to be let into the Church and Comman-wealth, yet they were things that could goe down very well with me, I could make ſhifts to ſwallow them, and I had diſtinctions to colour them, but Lord it was my baſe heart that I could not truſt thee, but now here I open it naked before thoe. O Lord for theſe Ordinances of thine in the purity and power of them that others ſpake ſo much of, they have bin things unſavory to me, I had no skill in ſuch things, Thou knoweſt I had a neutrelizing ſpirit, I looked which way the wind blew; how juſt were it for thee to give me upto be of a deſperate malignant ſpirit! Now Lord I come as a naked wretched creature before thee, in the ſhame and guilt of my ſin, and here I acknowledge thou maieſt juſtly ſtrip me naked of all the comforts of my eſtate, and leave me in the moſt miſerable condition that ever poor creature was left in; And now my heart is open before thee, doe but ſhew me what I ſhall doe, and if thou doeſt reſerve any of my eſtate and comforts which I have forfeited, in teſtimony of my humiliation for my former ſinnes I bring it before thee, and am willing to give it up for the publique good, and to prevent that evill and miſchiefe that I am ſure my ſinnes call for, for my ſins cry for wrath againſt the Land, that thou ſhouldſt ſtrip it naked; and if all had beene ſuch baſe ſpirits as I have beene, what would have become of the Land by this time? In teſtimonie therefore of my humiliation for my ſins, here I bring in this of my eſtate, though indeed if I had not been guilty of ſuch ſins, yet out of common prudence, and reſpect to my own ſecurity, I might bring ſome part in, but here is ſo much the more of my eſtate, becauſe my conſcience tells me of my former guilt. And Lord for the time to come I am reſolved to doe the uttermoſt I can for Thee and thy Cauſe. And thoſe Worthies that carry their lives in their hands for me, God forbid that I ſhould have the leaſt hand in betraying them, in withdrawing my hand and aſſiſtance from them. Lord here I give up my ſelf to thee, and my eſtate, I ſurrender it to thee in an everlaſting Covenant. This is to come with a naked heart indeed before the Lord. Were it not better that we ſhould be willing to ſtrip our ſelves naked, then that God ſhould doe it by violenee, that God ſhould ſend Souldiers into our houſes to ſtrip us naked, as they have dealt with our brethren in Ireland? they took not away their eſtates onely, but all their clothes, and ſent them in droves as naked as ever they were borne. VVee know wee have deſerved the like. If you will not ſtrip your ſelves of your ſuper [illegible: 2 letters]uities, God may juſtly by them ſtrip you naked as ever you were born; and not onely bring you into the ſame condition you were in, but into a far worſe, for ſo he threatneth in that 28. Deut. You ſhall not onely be carryed backe againe into Egypt, but there you ſhall be ſold for bond[illegible: 1 letter]men, and no man ſhall buy you; they ſhould be in a worſe condition the when they were firſt in Egypt. So if there be any of you that are willing to ſell your conſciences in hope of preferment; Oh the other ſide may get power and prevaile, and ſo out of hope to be, preferred, to ſell your conſciences, you may be diſappointed, not only be brought into as ill but into a far worſe condition; & perhaps though you would have ſold your ſelves, yet no bodie will buy you; if the Papiſts corne to have the power of your bodies and eſtates, you may miſſe of that preferment that you thinke of. So ſaith Ezra, Chap. 9. 14. after he had ſpoken of Gods mercie in giving them liberty, and remitting their captivitie, Shall we (ſaith he) yet continue in ſin, & break the commandements of the Lord, would he not be angry with us till we were utterly deſtroyed? And certainly if God do not awaken the hearts of people now, if God do not give the people throughout the Kingdom a heart to ſtick to the Cauſe of the Truth, and to thoſe whom they have intruſted with their eſtates, liberties and lives in every good way, it were the heavieſt judgement of God that ever was upon a Nation ſince the beginning of the earth, it would never be paralleld, that ever a people ſhould have ſuch an opportunity put into their hands to help themſelves, aud to vindica[illegible: 1 letter]e themſelves from ſlavery and bondage, yet out of I know not what reſpects to betray all thoſe that have ventured their lives for them, and to have their blood ſhed; I ſay it were ſuch an example as were not to be paralleld ſince the beginning of the world. Therefore I beſeech you my brethren let us lay this to heart, and the Lord make known to us all what is to be done in ſuch a time as this, that we may not be ſtripped naked, and ſet as in the day wherein we were borne.

The Third Lecture. HOSEA part of the third verſe and verſe 4. And make her as a wilderneſſe, and ſet her like a dry land, and ſlay her with thirſt. And I will not have mercy upon her children, for they be the children of whoredomes. IN the firſt part of this ſecond Chapter, wee have already ſhewed part of Gods threatning, even to ſtrip his people naked as in the day wherein they were borne, to bring them into as low and mean a condition as ever they were in. Now that which was more generally expreſt the laſt day, we have in the latter end of this third Verſe more particularly ſet forth unto us. And make her as a wilderneſſe, and ſet as a dry land. God would bring this people that dwelt in the land of Canaan flowing with milke and honey; that were in regard of the beauty that God had put upon them, excellent for beauty, now to be as a wilderneſſe. In the former Chapter you heard that the ſtate of the Ten Tribes vvas ſet out by Hoſeas wife, her name was Gomer, ad this Gomer was the daughter of Diblaim. Gomer ſignifieth perfection, and what Diblaim ſignifieth I told you then. But now there is another ſignification of this Diblaim, Lect. 3▪ that we are to refer unto this expreſſion of the Lord in this place, that he will make her as a wilderneſſe, for you ſhall finde Ezek. 6. 14. that there is mention made of a deſolate countrey and a wilderneſſe that was towards Diblath, to which this that the Prophet ſpeaks of the mother of Gomer may ſeem to have reference. Diblath then, it appeareth, was a place where there was a very deſolate, waſte wilderneſſe, and Gomer was the daughter of this Diblath, from whence Diblaim, that is, Though the ten Tribes were as Gomer in regard of their beauty, perfect, for ſo they were; yet ſhe was the doughter of Diblath, or Diblaim, that is, ſhe came forth out of a low and meane condition, and was even brought out of a wilderneſſe, now ſhee ſhall be brought again into the ſame eſtate wherein ſhee was, for I will ſet her as a wilderneſſe. As a wilderneſſe. The Church of God is in it ſelfe Gods garden, a garden incloſed, and ſo it is called Cant. 4. 12. As a garden incloſed is my ſiſter, my Spouſe. It is the place of Gods delight, not a place for beaſts to come into, but incloſed, they are to be kept out of it; a place where very precious fruits doe grow, that are very pleaſing to God,Pſal. 133. 3 a place that hath the dew, the ſhowers of Gods bleſſing, the dew of Hermon, the dew that deſcendeth upon the mountains of Zion, there God commandeth his bleſſing, even life for evermore. But now ſhe muſt come to be a wilderneſſe. For firſt, the hedge, the pale, the wall of Gods protection ſhall be taken away from her, and ſhe ſhall be laid open, lyable for all wilde beaſts to come in and to devoure her. They loved liberty, and were loth to be incloſed, though it were in Gods garden, though it was with the pale & wall of Gods protection; Well, ſeeing you will have liverty, you ſhall have liberty, and this pale and wall of my garden ſhall be taken away, and your condition ſhall be like the condition of the beaſts in the wilderneſſe.Anima Idololatriae dedita, nullos profert fructus, eſt que inutilis prorſus ut deſertum in quo nihil noſcitur Vatab. [non-Latin text not transcribed]. Pſalm 1. 3. Againe, you ſhall be as a wilderneſſe. There ſhall no good grow among you. There was no good grew amongſt you, that was your ſin; and there ſhall no good grow among you, that ſhall be your plague and puniſhment. The bleſſing of God ſhall be taken away from you, you ſhall not have thoſe ſhowers of bleſſing as formerly you were wont to have, but you ſhall be as a wilderneſſe, Jer. 17. 5. 6. Curſed be that man that truſteth in man, and maketh fleſh his arme, and departeth from the Lord: Why? For he ſhall be as the heath in the deſart, and ſhall not ſee when good commeth, and he ſhall inherite the parched places of the wilderneſſe in a ſalt land. Vatablus interprets this judgement upon the hearts of Idolaters; they are dry, unſavory; they are deſtitute of all ſpirituall good. And I will ſet her as a dry land.] So the Septuagint read it, I will order you ſo. Your ſinnes bring you out of order, but Gods plagues order that which ſin doth diſdorder. At a dry land. This is contrary to the bleſſing of a godly man, for he is ſaid to be as the tree planted by the river of water. The graces and comforts of Gods Spirit are compared to waters in the Scripture, Pſal. 87. 7. All my ſprings are in thee, All my comforts, all the gifts that I have, all the graces that I have are in thee. But now God will ſet them as a dry land, he will take away his gifts, and take away their comforts from them, and ſo leave them waſt and deſolate. The Obſervation then from hence is,Obſer. That ſinne is of a waſting nature: ſinne layeth waſt Countreyes and places that people live in. VVee have a moſt remarkable place of Scripture for that, Zach. 7. 14. They laid the pleaſant land deſolate, They, who are they? you ſhall finde it ver. 12. Thoſe that made their hearts as an Adamant ſtone, Sin layes waſt Countryes. leſt they ſhould heare the law, and the words which the Lord of Hoſts had ſent in his ſpirit by the former Prophets, They made the pleaſant land deſola[illegible: 1 letter]e. VVe cry out of thoſe that make ſtripe and waſte, and there are actions commenced againſt them. O let not us lay waſte this pleaſant land, this good laud of ours, this garden of the Lord. It is indeed as an Eden, as a Paradiſe, our fore-fathers have left us this our land as Gods garden; let not us through our ſinnes leave it to our poſterities as a wilderneſſe and a dry land, Pſal. 107. 34. there is a threatning that God will make a fruitfull land barren for the wickedneſſe of them that dwell therein. Sinne hath heretofore laid waſt as pleaſant and fruitfull Countreys as ours. Thoſe that travell in Germanie, their hearts even bleed within them ſometime to ſee where famous Towns have ſtood, now the places are overgrowne with nettles, they are laid waſt as a wilderneſſe. Aud in this God threatneth after the manner of great Kings who when their Subjects obey them not, threaten to lay their Countreys waſt and to deſtroy their Cities, as Eccleſiaſticall Stories tell us of Theodoſius, that had layed great taxes upon the City of Antioch at which they were much grieved, and imagining it ſeemes that the Queen had a ſpeciall hand in it, they pulled down the brazen ſtatue of the Queene that was in the Citie in a kinde of anger upon this, Theodoſius threatneth to lay the Citie and Countrey waſt as a fruite of his diſpleaſure. It is a fruite of the anger of a Kings according to their power, to manifeſt it that way, not onely upon particular men, bnt to lay whole Countreyes waſt. God is the great King, and he threatneth this againſt his people for their ſinnes, that he will lay them waſt as a[illegible: 1 letter]wilderneſſe. God had rather that the wilde beaſts ſhould eate up the good of the land, then that wicked ſtubborn ſinners ſhould enjoy it: God had rather have a land under his curſe, to have nothing but thornes and bryars brought forth of it, then that wicked wretches ſhould partake of the ſweetneſs and fruit of it, for ſin doth not only pollute the ſinner, but the land, and putteth both the ſinner and the land under a curſe. And ſ[illegible: 1 letter]ay them with thirſt. In the 36. Pſal. ver. 8. VVe have a full expreſſion of the plentifull proviſion of Cods people that dwell in the houſe of the Lord. [illegible: 1 letter]he Text ſaith, They ſhall be abundantly ſatisfied with the fulneſſe of thy houſe, and thou ſhalt make them to drinke of the river of thy pleaſures, O what a ſweet promiſe is here to thoſe that dwell in Gods houſe, and walke with God as beſeemeth thoſe that are in his houſe! they ſhall have fatneſſe, and drinke of the river of his pleaſures: but here is threatned ſlaying with thirſt, that God will not onely take away thoſe rivers, but even drops of water, they ſhall not have a drop to coole their tongues, but ſhall be ſlaine with thirſt. There was a time wherein God had ſuch pittie upon his people, that hee would cauſe water to guſh out of the rock, rather then their thirſt ſhould not he ſatisfied: But now God threatneth that hee will make the heavens as braſſe, and the earth as iron, and though a little water might ſave their lives, they ſhould not have it, He will ſlay them with thirſt. Oh what an alteration doth ſin make in Gods adminiſtrations of his wayes towards us! It is a great judgement thus to be ſlayn with thirſt. I knew my ſelf a man once that lying in a burning feaver, profeſſed that if he had all the world at his diſpoſe, he would give it all for one draught of beer. At ſo low a rate is the world at ſuch a time as that is. If the want of a little beer or water to ſatisfie thirſt for a little while be ſo great a judgement, Oh what is it then for all good to be eternally with drawn from all the faculties!Cum in fu ga aquam turbidam & cadaveribus inquinatam bibiſſet, negavit unquam ſe, bibiſſe ju cundius, [illegible: 1 letter]unquam ſcilicet (ut Cicero lib. 1. Tuſo. aiit) ſitiens bibiſſet. I have read of Darius, that when he fled from his enemies, and being in great thirſt (though thoſe Kings had a delicate drinke that was peculiar to them which they called Coapſis, and others [non-Latin text not transcribed]) he met with a dirty puddle of water with carry on lying in it, and he ſucked in that and dranke very heartily of it, and profeſt, that it was the ſweeteſt draught that ever he dranke in his life. This meditation may be very uſefull upon this evil of thirſt, that if a little puddle water can afford ſo much comfort when the faculties are in ſuch a diſpoſition as they are fit to draw out that comfort that is in this puddle water, Oh then what comfort and goodneſſe is there in an infinite God when he ſhall communicate to his creature all that good that is communicable, and when all the faculties of ſoul and body ſhall be in a full diſpoſition, to receive all the good that is communicated, and not put into a diſpoſion by reaſon of want, but by reaſon of the excellency of the faculty raiſed to ſuch a height, and inlarged to receive what good God himſelfe hath to communicate to his creature? But further, it is obſervable. Though God did bring them into a wilderneſſe, and ſet them in a dry land, yet if they might have ſome drinke, though but water to refreſh them in this wilderneſſe, and in this dry land, it were not ſo much. Obſer. God brings wicked men into ſtraits, and there leavs them deſtitute of all ſuccour. Though they were in a ſcorching Countrey, in the wilderneſs, parched with heat, might they have but ſome refreſhment there, the judgement were not ſo great: but they ſhall be in a wilderneſſe, in a dry land, and there they ſhall be ſcorched with heat, and then God ſhall deny them all ſuccour, all helpe. He will ſlay them with thirſt. God uſeth thus to deale with wicked men, to bring them into extremity, and there to leave them deſtitute of all ſuccour, of all helpe, VVe have an excellent Scripture for this, Ezek. 22. 20. I will gather you in mi[illegible: 1 letter]e anger, and in my fury, and what then? I will leave you there and melt you, ſaith God. This may be a Comment upon this Text. I will bring into the widerneſſe and ſet them in a dry land and ſlay them with thirſt. The Saints may be brought into great extremity, but God leaveth them not there. God makes their extremity his opportunity for mercy, he bringeth refreſhing to them then, they never have more ſweet refreſhings from God, then when they are in the greateſt extremities in regard of trouble and affliction. God promiſeth, Eſay, 4. 6. that he will be a ſhadow for them in the day time from the heat, and a covert from ſtorme and from raine. This is Gods peculiar mercy to the Saints; perhaps they have no ſhelter now, but when the ſtorme commeth they have a ſhelter then, and they have a ſhadow when the heat commeth; in their extremity they have comfort. But it is otherwiſe with the wicked, the wicked perhaps may have many ſhelters before the ſtorme commeth; but when the ſtorme commeth, then they are deſtitute, they may have many ſhady places before the heat cometh, but when the heat commeth, then they are left fuccourleſs, then they are ſlain with thirſt. When wicked men are in proſperity, then there may come one bleſſing after another (I meane that which is in it ſelf a bleſſing) heaped upon them, but when they come into adverſity, when they have moſt need of comfort, then they are left deſtitute. This ſlaying with thirſt is applyed by ſome ſpiritually; I will bring a ſpirituall famine upon them. When they ſhall be in a wilderneſſe, in a dry land, when they ſhall have moſt need of comfort for their ſoules, they ſhall be deprived of it. Many men in the time of their health and proſperity have many ſweet promiſes of the Goſpel revealed unto them, many bleſſed manifeſtations of Gods free grace and goodneſſe in his Chriſt made known unto them, but they ſlight and diſregard them: But when God ſhall bring them into the wilderneſſe, when God ſhall cauſe them to be under the torment of a ſcorching conſcience, when conſcience ſhall be burning, and ſcalding, then perhaps they may long, Oh that I had one drop of water, one promiſe out of the Word to comfort me! Oh that I might have but never ſo little refreſhing! Oh that I might heare againe thoſe things I have heretofore heard and neglected! But then God may deny one drop of water to coole their ſcorching conſciences and ſtay them with thirſt, ſlay their ſoules with thirſt at that time: And thus many poore creatures are ſlain with thirſt, that did ſo little regard thoſe rivers of conſolation, that in the time of their proſperity they might have had. Ver. 4. And I will not have mercy upon her children, for they be the children of whoredoms. I confeſſe at the firſt view, looking upon this verſe I thought I might quickly paſſe it over, the rather becauſe we had ſome ſuch expreſſions in the former Chapter, where God threatned that he would have no more mercy upon them: But the Scripture is a vaſt depth, and there are many excellent treaſures in it, there is alwayes aliquid reviſentibus, ſomething for thoſe that come to ſee again and looke again, and this ſomething will appeare to be much, that we ſhall ſee out of theſe expreſſions further then before hath been obſerved. And I will not have mercy] This Particle [And] hath much in it, it is a moſt terrible And. This conjunction many times in Scripture is as a pleonaſme, and doth not ſerve for much uſe, but here in this place it is of great uſe, and it is filled with terrour as full as it is poſſible for ſuch a little particle to hold. I know there may be many curioſities ſometimes in obſervatious of particles, of conjunctions: but we ſhall not meddle with any curioſity, but ſpeake of that which is plain, and the intention of the Holy Ghoſt here. I ſay this And is a moſt dreadfull And; marke the conjunction, you had foure Ands before, ſaith God, I will ſtrip her naked, [And] ſet her as in the day wherein ſhe was borne, And] make her as a wilderneſſe, [And] ſet her as a dry Land, [And] ſlay her with thirſt. Is not here enough? Oh no, there cometh a fifth And, and that is more terrible then all the former foure [And] I will have uo more mercy upon her children. This addeth terrour to all the reſt. Suppoſe that all the other foure had beene, and if this had not come, there had not beene ſuch a grievous threatning, If God had ſaid, I will ſtrip her naked & ſet her as in the day wherein ſhe was borne, and I will make her as a wilderneſſe, and ſet her as a dry land, and ſlay her with thirſt, yet if there might be mercy in all this, their condition had not beene ſo miſerable, but (ſaith God) I will doe all theſe, And I will have no more mercy upon them. Oh this hath that terrour in it, that it is impoſſible for the heart of a man that apprehends it to ſtand under it. And for the opening of this I ſhall ſhew you how that all the former foure not only may ſtand with Gods mercy, but they have ſtood with Gods mercy; that God had heretofore ſhewed mercy to them when they were in ſuch a low condition in which they were borne, when they were in the wilderneſſe, when they were in a dry Land, yea when he did ſlay them, he ſhewed mercy unto them. But now he ſaith, he will do thus and thus, and ſhew no mercy unto them. So that then though this And be conjunctive in Grammar, yet here in Divnity it is a disjunctive, and a moſt dreadfull disjunctive to part them and mercy a ſunder, yea and to part many of them and mercie eternally aſunder. To ſhew you therefore the ſoure former, that though they were in ſuch a condition heretofore, yet God did ſhew them mercie; now what a condition is that God will ſhew them no mercie. As Firſt, In the day wherein they were borne, that (as you may remember) I ſhewed you out of the 16. Ezek. what a low and pittifull condition the people of Iſrael were in, they were caſt out in the field, & they were in their blood, and not waſhed, and the like: But mark in the 8. ver. I paſſed by thee and looked upon thee, behold the time was a time of love, and I ſpread my skirt over thee, and covered thy nakedneſſe, yea, I ſware unto thee, and entered into covenant with thee, and thou becameſt mine. Here are the higheſt and the fulleſt expreſſions of Gods grace that could be. Firſt, I looked upon her, and then the time was a time of love, and then, I ſpread my skirt over thee, and I entered into covenant with thee, and thou becamiſt mine: Here are all theſe expresſions of mercy, even at that time when they were caſt out as forlorne in the open field, and no eye pitt[illegible: 1 letter]ed them: but now they are threatned to be caſt out into the open field againe, and no eye to pittie them in heaven or in earth, no, nor the eye of God to pittie them: now God threatneth to caſt them off for ever, ſo as he will ſee them in their blood, but it ſhall be no more a time of love, but a time of wrath, and he will no more enter into covenant with them, neither ſhall they be his. 2. When God brought them into the wilderneſſe, God there ſhewed them mercy, for that you have a marvellousfull Text, Deut. 32. 10. Hee found them in a deſart land, and in the waſt howling wilderneſſe; but mark, he led them about, he inſtructed them, he kept them as the apple of his eye. Though they were in a waſt howling wilderneſſe, yet they were as deare to God as the apple of his eye. Yea further, ver. 11. As an eagie ſtirreeth up her noſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, beareth them on her wings, ſo the Lord alone did lead them. It is the note of Paulus Fagius, citing for it Rabbi Solomon upon this, as the Eagle carries her young ones, not as other birds, for other birds it is obſerved carry their young ones in their claws, the Eagle bears hers upon her wings, and this is the reaſon that is obſerved, becauſe the Eagle is more tender of her young ones then other birds are, why? for other birds carrying their young ones in their claws, if any ſhoot at them, they hit the young ones, and kill them firſt, but may miſſe the old one; but the Eagle carries hers upon her back, upon her wings, that whoſoever ſhoots at her young ones, they muſt ſhoot through her firſt: So ſaith God, I carried you in the wilderneſſe as the Eagle carries her young ones upon her wings, that if any ſhoot at you to hurt you, they muſt ſhoote through me firſt before they can come at you. This was Gods mercy to them when they were in the waſt howling wilderneſſe, here is not ſuch an And, they were in a wilderneſſe, yet God had much mercy upon them. Thirdly, milestone God brought them into a dry Land, in this wilderneſſe they wanted water, yet (though they were ready to murmure) he made them ſucke honey out of the rocke, and oile out of the flinty rocke, Deut. 32. 13. You will ſay, when did God make them ſuck honey out of the rock? wee read indeed that water guſhed out of the rocke in a dry land, but here the Scripture ſpeaks, that he made them ſuck honey & oile out of the flinty rock. It is a note of Chryſoſtome ſpeaking upon this very thing, of Gods making them ſucke honey and oile out of the rocke: Not, ſaith he, that there was indeed honey or oyle came out of the rock, but becauſe they being in the wilderneſſe, and in ſuch great want, the water that came out of the rock was to them as ſweet and delightfull, as if it had beene honey or oyle. Thence he gathered that note, that want and neceſſity will make every thing very ſweet and comfortable, water will be as honey and oile to them that want. When you are at your full tables, This wine pleaſeth you not, and that beere pleaſeth you not; but if you were in neceſſitie, water would be as wine, it would be as honey and oile to you. Yea but what ſay you to the fourth And, He will ſlay them with thirſt? Can you ſhew us any place wherein God did ſlay his people, yet ſhew mercie to them? Yes, I can. There is a place where it is ſaid, God ſlew his people, yet for all that at that very time he ſhewed abundance of mercie to his people; when God did come with his ſword in his hand, yet with abundance of compaſſion in his heart. The Scripture is in Pſal. 78. 34. Marke what the Text ſaith there, When he ſlew them, then they ſought him, and they returned and enquired early after God, and they remembred that God was their Rocke. Well, they ſought him, and they remembred this, that God was their Redeemer, but did God redeeme them at that time? Yes, verſe 38. He being full of compaſſion for gave their iniquity, and deſtroyed them not, yea many a time he turned his anger away, and did not ſtir up all his wrath, Or as the old Tranſlation hath it, He called backe his anger, which here he will not doe: He was full of compaſſion, and forgave their iniquity, and called back his anger, though he did ſlay them at that time. He denieth to doe it here, he letteth out his anger here to the full, and will not call it back, I will have no mercy upon them: And it is obſervable in this Scripture that yet the Text ſaith before that, they did but flatter God with their mouth: though they did but flatter God with their mouth, yet ſuch was Gods mercie toward them, that he calleth back his anger. My brethren, God hath a high eſteeme of his worſhip in a Nation; though it ſhould be but externall (but we muſt not reſt in that) yet many times externall humilliation and worſhipping of God in a Nation hath beene effectuall to deliver them from externall judgements. Therefore we have much cauſe to be incouraged, in that God doth ſtirre up our Nation at this day, yea and thoſe particularly that are going in that expedition and ſervice for the Kingdome, that God doth ſtirre them up to goe forth worſhipping of him. Our adverſaries come againſt them with Oathes and curſes, and they goe againſt them with faſting and prayer, not externally onely, but we hope internally many of them, and thouſands that joine with them in our Nation. And if God will ſhew ſo much mercy to them when they did but flatter him with their mouth, ſurely then when as there are ſo many true worſhippers of him, yea thoſe that are the inſtruments of the work; we have much cauſe to think that God will ſhew mercy to us, and that if anger were come out againſt us, yet God will call it backe. Thus then we ſee that ſo long as Gods people be Gods people, though they may be brought to great troubles (we cannot be ſecured from troubles) yet ſtill there is mercie for them; ſo long as they are his people, ſo long as the knot is between God and them, and they are in Covenant, there is mercie for them. But now when they are caſt off, now there commeth an and, I will doe thus and thus, bring them into theſe extremities, and I will ſhew no mercy to them, there ſhall be judgement without mercie. The obſervation then from hence is,Obſer. when God commeth upon the wicked with wrath, hee cometh with pure wrath. Wrath without mixture of mercie, and this is intolerable. We have a remarkable place for this Iſa. 7. 5. An evil (ſaith the Text) an onely evil, Wrath upon the wi[illegible: 1 letter] ed is pure wrath with out mixture of mercie. behold it is comming. Marke, there may come an evil to the people of God, that which materially is evill, but it can never be ſaid of Gods people that an evill, an only evill is comming: If an evil come, there cometh a great good together with that evil: but now it is upon the wicked, an evil, & an onely evil is coming. God threatneth Pſal. 75. 8. that he hath a cup in his hand, full of mixture, the mixture of that is an aggravation of the wrath that is in it: but here there is a cup in Gods hand without mixture, and the want of mixture is the aggravation of the evil of this cup. VVhen wrath is pure, then it is grown beyond anger, and grown to hatred: ſo long as it is but meere anger, it admitteth of mixture of love, but when once it is (as we may ſpeak) grown to that height of ſowerneſs that all the mixture of love is gone, then it is turned to hatred. There was a time when Iſrael ſpake in a murmuring way that God brought them into the wilderneſſe becauſe he hated them. Deut. 1. 27. But now God threatneth to bring them into the wilderneſſe and to hate them indeed, according to that Hoſea 9. 15. All their wickedneſſe is in Gilgal, for there I hated them. David prayeth Pſal. 6. 1. that God would not rebuke him in his wrath, neither chaſten him in his hot diſpleaſure; but what then? Have mercy upon me O Lord: So long as God ſheweth mercie he doth not chaſten in his ſore diſpleaſure: but when God commeth with afflictions & denyeth mercie, then he commeth in ſore diſpleaſure indeed, it is hatred. Secondly, When God commeth without mercie he commeth upon the wicked in the moſt unſeaſonable time for them that can be. That is the difference betwixt the evills that come upon the godly and the wicked. There may be evills (that materially are ſo) upon the godly, but yet they ſhall come upon them when it ſhall be ſeaſonable for them: but when they come upon the wicked it ſhal be when they are moſt unſeaſonable for them: As a husband-man if he would cut his Tree ſo as onely to lop it that it may grow and flouriſh again, he will be ſure to do it in due time, as in January or February, Iudgments upon the wicked at times moſt unſeaſonable for them. but if he would cut it that ſo it may dye, hee will lop it when it flouriſheth moſt, at Midſummer. God indeed letteth wicked men grow up and flouriſh to the height of their proſperity, and then he commeth and loppeth them becauſe then hee knowes they muſt die and periſh. It were better to be lopped in January, in winter time before you flouriſh, then you may live for your good; but if you ſtay till the ſummer, you die for it. You have an excellent Scripture, Zeph. 2. 4. They ſhall drive out Aſhdod at noon day. In thoſe Countries that were exceeding hot and ſcorching, ſhe pheards and others that had their buſineſſe abroad, uſed to keep their houſes at noon day, or get into ſome ſhady places and ſleepe. Now when God threatneth a judgement in wrath, and denyeth mercie, ſaith hee, they ſhall drive out Aſhdod at noone day, in the worſt time that poſſibly Aſhdod can be driven out, in the middeſt of ſcorching. Becauſe God intended to deſtroy them, he drives them out at noone day. Again thirdly, When God commeth upon the wicked and denyeth mercie, he regardeth not the proportion of any affliction or any evill, whether it be enough or not enough for them, what is that to him? When hee cometh upon his own people he weigheth out his wrath. Never did any skilfull Phyſitian or Apothecary more carefully weigh out to every dram what the potion ſhould be that is to be given to a child,God proportions afflictions to his childdren, but not to the wicked. then God doth weigh out every affliction that he ſendeth upon his children. The difference is juſt as if you ſhould goe to the Apothecaries to take ratsbane to poyſon or kill vermine, you doe not weigh out how much you ſhould take, but give them it at adventure, and let them take as much as they will, and let them burſt: but if you take any thing for your child, if it have any ſtrong vertue in i[illegible: 1 letter], or without compoſition, it may be poiſon, you will take heed, you will not take a dram, a graine too much, but will be ſure to weigh it out exactly. Thus though when God commeth to his children hee weigheth out their afflictions, yet when he cometh with judgements upon the wicked, he cares not how much, how many or great they be, whether ſutable to their conditions or no, whether they can beare them or no, whether their backes breake or no, he cometh with judgements upon them to deſtroy them. Fourthly,Hoſ. 7. 14. Ezek. 8. 18 When afflictions commeth without mercie upon the wicked, God ſtoppeth his ears at all their cryes. If they cry when God cometh with judgements againſt them, he calleth their cryings howling. Hee tells them though they cry aloud, yea cry with teares he will not heare them, Fifthly, God commandeth all creatures that they ſhould deny help to them. They may ſtand and be amazed, but help them they cannot. They all ſay how can we help, ſeeing God helpes not. Sixthly, There is the curſe of God mixed with every judgement to drive them further from God, and to harden them more in their ſinnes. Laſtly, One judgement is but the making way for another, yea all judgments in this world are but the fore-runners, and makers-way for eternall judgements. This is the portion of the cup of the wicked when God ſaith he will ſhew them no mercie. The afflictions of the Saints may ſeeme to be more grievous outwardly, but thus God never afflicteth them, there is mercie alwayes for them. VVherefore all yee Saints of God who are under any affliction at any time, be patient and quiet, be contented under it, for though your afflictions before and grievous,Lect. 3. yet God delivereth you from ſuch afflictions as theſe wherein he ſaith he will ſhew no mercie. But further. I will not have mercy upon her children. Her children.] The judgement of God in puniſhing the ſin of the fathers upon the children we ſpake ſomewhat of in the Chapter before, wee will wholly let that paſſe now: and onely conſider children in another way then we did before, in a politicall conſideration, for certainly that is the meaning of the Text, I will not have mercy upon her children; that is, I will not have mercie upon the particular people that belong to Iezreel. Private and particular people are called the daughters of Jeruſalem, the daughters of ſuch a Country. So that the whole community together with the officers & Governours they are as the Mother, and the private and particular people they are as the children. So that when God ſaith he will have no mercy upon her children, hee doth not onely threaten the State and the Church, the Governours and the whole Community thus, but he threatneth every particular perſon of them, though you that are in the multitude perhaps thinke you may eſcape in the crowde; No ſaith God, I will looke to every one of you of the multitude of the private and particular perſons of Iſrael, and my wrath ſhal[illegible: 1 letter] not onely come out againſt thoſe that are in higher places, but it ſhall come out againſt you alſo, I will ſlay her children. It is true indeed, the heads and governours of places are uſually moſt invelved in the guilt of the ſins of nations, and their judgements are uſually moſt dreadfull when God commeth with nationall judgements. As Num. 35. 3. 4. The Text ſaith there that Iſrael joyned themſelves to Baal▪ Peor, and the anger of the Lord was kindled againſt Iſrael, and the Lord ſaid unto Moſes, take all the heads of the people, and hang them up before the ſunne. The Lords anger was kindled againſt the people, but he bade Moſes eſpecially look to the heads, and take them and hang them up be[illegible: 2 letters]re the Lord, that the fierce anger of the Lord might be turned away from Iſrael. Certainly execution of wrath upon great ones, upon ſuch as have beene heads in evill, is a Sacrifice exceeding well pleaſing to God. But though God ay[illegible: 2 letters]e at them eſpecially in nationall judgements, yet the multitude and private people muſt not thinke to eſcape, and that upon theſe grounds. Firſt, Becauſe many times it is for their ſins that God ſuffereth their Governours to doe ſo much evill as they doe,Gods judgments againſt people, as well as againſt Governors, and why. As, Iſrael had ſinned, and God was wrath with Iſrael, therefore David did what he did in numbring the people. When you ſee your Governours doe that which is naught, lament for your own ſins; doe not ſpend your time onely in crying out againſt them, but look to yourſelves, it is for your ſinnes that God hath left them to do as they have done.2 Sam. 24. 1. Secondly, It may be the reaſon why Governours do not reforme, is, in the perverſeneſſe of people, that they are not in a preparation to receive that good which otherwiſe our Governours had in their hands & hearts to bring to paſſe. As 2 Chron. 20. 33. it is cleere there, Howbeit the high places were not taken away, why? For as yet the people had not prepared their hearts to ſeeke the God of their Fathers. Why? ſhould they have pulled down the high places? no, but they ſhould have beene in a preparation for the pulling of them downe. Certainly this is the great cauſe why our high places are not pulled downe, why Reformation hath gone on no better then it hath, and why we have ſo much evil remaining amongſt us, becauſe the people have not prepared their hearts, they are not in a diſpoſition to receive the mercie that our governours have hearts to bring unto us. They have hearts to work for us, but when we ſpeake to them of what is fit to be done, their anſwer is, but is England in a fit diſpoſition to receive ſuch a thing as that is? ſo that the truth is, although you are ready to cry out of your Governours, you ſay, they have power in their hands, why doe they not reforme things? yet the guilt in great part devolves upon the people, they are not in a fit d[illegible: 1 letter]ſpoſition to receive ſuch reformation: therefore God threatneth the child[illegible: 1 letter]en, the peo[illegible: 1 letter]le here. Again further, It may be it is from you that the Governours that are evil are ſo much incouraged and abetted in that which is evill: though you doe it not, yet you ſo much incourage them as the guilt redounds upon you. Yea laſtly, If you do but obey them in any thing that is evill, in doing of that, the guilt devolveth upon you, for you ſhould not do it, but rather obey God then man. Many thinke to make this their plea, they are commanded to doe thus and thus, and Governours would have them doe it, and it is Law and the like, and they thinke upon this plea they may do any thing in the world. This will not ſecure you, God may come with judgement without mercie upon the children as well as upon the Mother. And if Gods wrath ſhould come in nationall judgements againſt England, let the people know that they are like to ſmart moſt dreadfully, for never was their a time in our dayes, nor in our fore-fathers dayes, that ſo much depended upon the people as at this day; never were they called to that help as now they are called to at this day. So that the people now may have reformation,Much depends now upon the people. they may have bleſſings, if it be not through their own default. As Cant. 7. 1. The Church is there deſcribed in her beauty, and it beginneth at her feete, How beautifull are thy feete? And Cant. 5. There Chriſt is deſcribed in his beauty, and it beginneth at the head, His head is as the moſt faire gold. God ſometimes makes uſe of the people to be great meanes, and perhaps the beginning of means to bring beauty to the Church, though they cannot perfect it. Heretofore private perſons could doe little: Alas though they were under grievous oppreſſions, they knew not now to help themſelves. Many men that had purſes, and ſtrength, and heads, and hearts and all, yet they knew not what to doe, but to make their moane one to another, and to heaven; but now it is otherwiſe, now you may do ſomewhat elſe beſides making your moane one to another, yea beſides making your moa[illegible: 1 letter]e to heaven: for you that have purſes now you may ſee waies to employ them for the publique good, for Religion, for liberty, you that have ſtrength of body may know what to doe, you that have head-pieces, I mean parts, you are called to help, you may joyne together for God and the good of your Country, you may do much more then heretofore could be done. Wherefore now if you ſhould deſert the Cauſe of God, and deſert thoſe that you have truſted, you muſt expect the moſt dreadfull wrath of God, and that without mercie, even upon the people that ever was upon any nation ſince the beginning of the world, for never any nation that we know of, had more depending upon the people then there is at this day upon the people of England, O conſider of it, and oh that all the people of the land did but know what God would have them to do in ſuch a time as this? Again,Obſer. I will not have mercy upon her children: upon particular private perſons in the ſociety. One note more upon that, It is a dangeraus thing for men in any ſocietie to do as the moſt doe: If they be in a civill ſocietie to give their votes and to do as the greater part doth; if you be in a Church ſocietie, to do as the greater part doth without any examination of it, this dangerous. For though the greater part, the communitie may doe that which is evil, you ſhall not be excuſed by that, for you to ſay, why what could I help it, wh[illegible: 1 letter]n the moſt doth it? God commeth upon private and particular men, upon the children, even every one of them: And why? For they are the children of whoredomes. That is either paſſively or actively, paſſively, becauſe they were begotten of whoredomes and brought up, their education hath been in whoredome, they have had it from their parents, Or elſe they are the children of whoredomes actively, they live in the ſame whoredomes their Mother did. From hence, Firſt,Obſer. There is little hope of children brought up in wicked education, who have wicked parents alſo. If the dye have beene in the wooll it is hard to get out of the cloth. If wickedneſs, if evill principles have beene dropped into children, there is little hope of them for good, eſpecially of thoſe children that have been brought up in wayes of ſuperſtition and Idolatry,little hope of children ill educated. their hearts being ſo ſoyled, and defiled, and hardned in ſuperſtitious and idolatrous wayes, they ſeldome come to any good. Therefore that which hath been mentioned is very good, namely of wayes to take the children of Papiſts to bring them up in the education and knowledge of the truth. Yet Secondly,Obſer. This ſhall not excuſe children, though they be the children of whoredomes. It is no excuſe for them to ſay they had it from their Parents, and they did as their Parents have done, and as they bade them, and according as they brought them up. No it excuſeth not at all, for the wrath of God commeth upon them that are the children of whoredomes. Then what a mercie is it for us to be brought up in the truth; to have Parents that doe profeſſe the truth, and for our education to bee in the way of truth? It is a mercy that we do not conſider of to give God the glory of it: How dangerous is it to have ſuperſtitious Idolatrous Parents, and to have ſuch kind of education! there is not one of ten thouſand that altereth his religion: If they have Turks, or Jewes, or Papiſts to their parents, and ſuch education, it is not one of tenne thouſand I ſay that altereth his religion. Therefore it is like our condition would have been the ſame if God had not caſt it that our parents ſhould be ſuch as profeſſe the truth, and our education according to the truth. Bleſſe God for this. And you that are parents doe you look to your children, and bring them up in the truth. Children who have gracious principles dropped into them, and thoſe watred by prayers and tears, there is hope of them▪ and not of them alone, but of the nation where they live. Laſtly (which is the obſervation which mainely wee are to conſider of) When Gods judgements come abroad in the world,Obſer. let the children of whoredomes look to it, God threatneth he will have no mercy upon them, or they are the children of whoredomes. The children of whoredomes are the butt of Gods wrath when his judgements come abroad in the world. Iſa. 27. 4 Furie is not in me, ſaith the Text, that is, it is not in mee toward my Saints;When judgements are abroad let the children of whoredoms, not the children of the Bride-chamber feare. though I come out in a kind of fury, yet it is not in me toward them, what then? Who would ſet the briers and thorns againſt mee in battle? I would goe thorough them, I would burn them together. When my wrath commeth againſt the briars and thornes, I will go through them, and burne them together; but for my children, fury is not in me toward them: When Gods wrath is abroad in the world, let not the children of the bride-chamber feare, but let the children of whoredomes feare and quake, let briars and thornes feare, but not the fruitfull trees in Gods garden: Godjudgements know how to make a difference between men, they are dis ſtinguiſhing things when they come abroad: God ſendeth not his judgements hand over head, but putteth into them a diſtinguiſhing quality. God hath a chamber of reſt and ſafety for his people, wherein he will hide them till his indignation be over-paſt; but for the children of whoredomes, ſuperſtitious, Idolatrous, wicked and ungodly people, they are the people of Gods indignation, they are like Idumea, the people of Gods curſe, as you have it, Iſa. 34. 5. There are a people this day amongſt us who are certainely the people of Gods curſe, and let them look to it as well as they will. Rev. 14. 8. Babylon is fallen, is fallen (ſaith an Angell there) and mark what followeth. ver. 9. And another Angel followed, ſaying with a loud voyce, If any man worſhip the beaſt and his image, and receive his mark in his forehead or in his hand, the ſame ſhal drinke of the wine of the wrath of God which is powred out without mixture into the cup of his indignation. It is according to that in the Text here, God will have no mercy, they ſhall drink of the wine of the wrath of God without mixture, without mixture of any mercy at all. And further, He ſhall be tormented with fire and brimſtone in the preſence of the holy Angels, & in the preſence of the Lambe, and the ſmoake of their torment aſcendeth up for ever and ever, And they have no reſt day nor night that worſhip the beaſt and his image. Here is a dreadfull threat againſt the children of whoredomes, againſt ſuch as follow the wayes of the great whore of Babylon. Bleſſed are they that in theſe times have teſtimony in their own conſciences, that it hath been their care above all things to draw themſelves out from the guilt of all ſuperſtitious and Idolatrous vanities, and to keep themſelves (according to that light that God hath diſcovered to them) pure from the pollutions of that man of ſin. Bleſſed I ſay are theſe, they need not feare this day; but for thoſe that have involved themſelves in the guilt of thoſe pollutions, they have need to humble their ſouls before God, and to cry mightily, for wrath is going out againſt the children of whoredomes. This Text here ſpoken of, is not meant only of hell hereafter, but it is meant of judgement even in this world: And above all times that ever yet have been ſince Antichriſt began, it is a moſt deſperate thing to be a Papiſt in theſe dayes, becauſe now is the time for God to make theſe children of whoredomes the very Butt of his wrath and indignation. We heare of wars, and rumors of wars, and a great deale of ſtir there is abroad: My brethren, keep your hearts chaſt to God, and fear not, for God hath another manner of people to deal withall then you; you ſhall be ſealed firſt, before the wrath come out. Though I cannot excuſe you altogether from ſuffering ſome afflictions, theſe children of whoredomes may bring ſome trouble upon the Saints for the preſent; yea perhaps ſome of you may have your blood ſpilt, but God hath mercy to beſtow upon you, but for them there is wrath, and wrath without mixture, God ſaith he will have no mercy upon the children of whoredoms. Let ſuch as are going forth then in this Service, for Religion and Liberty, go forth with courage and undauntedneſſe of ſpirit, why? for they fight againſt none but thoſe that God fighteth againſt. Who are they but the children of whoredomes that they go to fight againſt, thoſe who have ſhewed themſelves to be open fighters againſt God and his truth, ſuch as are moſt abominable ſwearers, curſers, and blaſphemers, ſuch as make no other uſe of the light of the Goſpel that they have, but only to ſcorn and contemn it, ſuch as are open deſpiſers of God and his truth, and of his people? Certainly if there be a curſed generation upon the face of the earth, theſe are the people, whoſe mouths are full of curſes, and certainely Gods curſe is upon them who are ſo full of curſings themſelves. If there be any of you here that are now, or hereafter may go forth in this ſervice, your ſpirits ſhould even riſe with indignation againſt ſuch monſters upon earth, and goe againſt them as David againſt Goliah, What ſhall this uncircumciſed Philiſtine defie the hoaſt of the living God? Thus your hearts ſhould riſe if you have any love to God and his truth; Shall a company of curſed monſters that do nothing but blaſpheme, and curſe, and ſweare, and defie God and his ſervants, and his Tabernacle, and worſhip; ſhall theſe uncircumciſed Philiſtins go on thus defying God and his truth? If you have the hearts of men within you, eſpecially of Chriſtians, me thinks you ſhould not be able to beare it, but goe forth againſt them with fulneſſe of ſpirit and reſolution, certainely God will make them a prey to you, they are not only ſuch as not only have put off Chriſtianity, and are become Atheiſts, but they have put off all kind of humanity, and are rather turned monſtrous beaſts, or devils. Fear them not, though their hearts be full of pride and rage, and though they beaſt never ſo much what they are, or what they have done, or what they will doe; I ſay feare them not, for this is part of the curſe of God that is upon them that though God fighteth againſt them, they will not ſee it, they ſhall not ſee it, becauſe God intendeth to deſtroy them; though judgments are out againſt them,Revel. 9. 21. Chap. 16, 9. 11. yet they will not repent. You ſhall finde it divers times in the book of the Revelation, that thoſe that followed Antichriſt, though they were tormented, all the judgments of God were againſt them, yet they repented not. This I ſay is the curſe of God upon ſuch, God will not give them repentance unto life, for they are the children of whoredoms, whom God intendeth to have no mercy upon: therefore the higher their rage riſeth, the higher your hearts ſhould riſe againſt them. But we muſt go on to the 5. verſe. For their mother hath played the harlot. Their mother, that is, the State and the Church, for they were both involved in one, hath played the harlot. This [For] hath reference two ways; either it may have reference to thoſe words, I will not have mercy upon them, for not only they are, but their mother is defiled with whoredomes, ſhe hath played the harlot: or ſecondly, it hath reference onely to the latter part, they are the children of whoredomes, for their mother hath played the harlot: either it referreth to the reaſon why God will not have mercy upon them, becauſe their mother hath played the harlot: or ſecondly to the reaſon why they are the children of whoredomes, for their mother hath played the harlot. And from both theſe references we have very uſefull obſervations for us. The firſt,Obſer. God cannot endure a ſucceſſion in wickedneſſe, I will not have mercy upon them, their mother hath played the harlot, they are children of whoredoms themſelves, and their mother hath plaid the harlot, there is a ſuccesſion of wickedneſſe among them, and that I cannot beare. The ground is, becauſe thoſe that keep up a ſuccesſion of wickedneſſe from the mother to the children, and ſo goe on downeward, they are guilty of all the wickedneſſes that went before them in that line; Elſe how can that be underſtood where Chriſt ſaith he will require all the blood from Abel to Zacharias upon that generation; succesſion for ſi[illegible: 1 letter]ne i[illegible: 1 letter] dreadfull. but becauſe they continuing in that way of ſin, kept up the ſuccesſion of that ſin, and ſo that generation was guilty of all the ſins of that kind that went before even unto Abel. So the father is a whore-maſter, and the child he proveth to be one too, and ſo goeth on, the child is not only guilty of that ſinne of his owne, but of his fathers, and of his grandfathers, and hee is guilty of all that kind of ſinne that is gone before, even up to the beginning of the world; why? becauſe hee keepeth up the ſucceſſion of that ſinne in the world. This is a moſt terrible thing to conſider of, enough to wound the ſtrongeſt heart in the world, eſpecially of thoſe that know they have had wicked Parents. Again, For their mother hath plaid the harlot, conſider this word For, as having reference to the reaſon why they are children of whoredomes, for their mother hath plaid the harlot. The obſervation is, Children uſually goe according to their parents, which way their parents goe, commonly the children goe. It is a uſuall thing where there are prophane parents to have prophane children, if the parents ſweare to have ſwearing children, if the parents be ſuperſtitious to have ſuperſtitious children; if parents be ſcorners of Religion, to have children ſcorners too: we find it true in experience, in that new nick-name that is brought up on the godly in roome of the former, it is as frequent in the mouths of children as in others, becauſe children go according to what their fathers formerly did: I will give you one notable Text of Scripture for this, it is 2 King. 2. 23. When Eliſha the Prophet was going up to Bethel, there came forth little children out of the City and ſaid unto him, Goe up thou bald-head, goe up thou bald-head. The thing that I note it for is this, that not only the children did it, and ſo were deſtroyed, (for two ſhe-beares came out of the wilderneſſe and tare 42. of them) but what children were they that did this? If you obſerve the Text, you ſhall finde that they were the children of Bethel; and what place was that? That was one of the places where the calves were ſet up, and it was a place of much ſuperſtition, and the children were as ſuperſtitious as their parents: A place that had the name, the houſe of God, but a place exceedingly abuſed, and no place did more degenerate from the name then it, it was a Bethaven, a houſe of vanity and wickedneſſe. It was the place that was moſt ſuperſtitious, and thoſe were the children that ſcorned at the Prophet: But we need no other proof but only experience, yet there is one notable Scripture further for it, Jer. 7. 18. The children (ſaith the Text) gather wood, their fathers kindle the fire, and their mothers kneaded the dough: the children joyned you ſee: Pelagius thought that there was no ſinne came into the world but only by imitation, children imitating their parents. Certainly imitation is of great power and force to prevaile with the hearts of children. You that are wicked parents, had need to looke to it what you doe before your children. He that ſinneth before a child, ſpecially a parent, ſinneth doubly,Qui peccat coram puero his peccat. for a child will be ready to imitate it. What, will you not only ſin againſt God, and be enemies unto him, but will you leave a ſucceſſion, that when you are dead and gone, ſome muſt out of your loynes, and from your bowels, blaſpheme God after you are rotten in your graves? Suppoſe you that are parents had a plague ſore upon you, would you goe among your children, and breath upon them? this cruelty is much worſe, will you goe into your families, and breath infection into your children, and ſo make them like you, and guilty of your ſins, and of the plagues of God together with you? oh cruell parents! On the otherſide, as therefore children of whoredomes, becauſe their mother hath plaid the harlot, why then ſhould not children be gracious and godly, who have gracious and godly parents? Why ſhould it not be ſaid, This childe is a godly childe, for his mother was a gracious woman, and his father a godly man? You that have godly parents, let this be your Encomium, You are godly and gracious children, and you had godly and gracious parents, this will be your honour before the Saints. But how vile is it, when it may be ſaid, Here is a wicked wretch, yet he had a godly father, and a godly mother; here is an uncleane and filthy liver, yet hee had gracious parents? It is no wonder to ſay thus, This man is filthy, for his father was filthy, and his mother was a harlot; but to look upon one, and ſay, Here is a whoremaſter, yet his father was a godly gracious man; Here is a harlot, yet her mother was a holy woman; O how vile is that! I remember a ſpeech of that reverend Maſter Bolton, who died not long ſince; It is repo[illegible: 1 letter]ted, that upon his death-bed he had his children come to him, & he ſpeaks thus unto them, I doe believe, ſaith he, there is never a one of you will dare to meet me at the tribunall of Chriſt in an unregenerate condition. So let me ſay to you that are evill children of Godly parents, let me in their names ſpeak to you, How dare you, with what face doe you think you ſhall dare to meet with your godly father and gracious mother before the judgement ſeat of Jeſus Chriſt? at that day if your godly father ſtand at the right hand of Chriſt, how dare you appeare before that face in the guilt of thoſe horrible wickedneſſes that you now live in? Certainly the thought of this hath power to daunt your hearts. She hath done ſhamefully. The word in the Hebrew (it is in Hyphil, and ſo it may be tranſlated tranſitively) ſignifieth,pudef aciens. She hath made aſhamed, as well as done ſhamefully; and ſo I find it according to ſome thus rendered, Shee hath made aſhamed her husband, ſhe hath made aſhamed her children, ſhee hath made aſhamed her ſelf, and all theſe three may be meant. Yea I conceive the intent of the holy Ghoſt is to expreſſe them all. Her husband firſt, the Church is the Spouſe of Jeſus Chriſt, Chriſt is the husband of the Church, and you know the Scripture ſaith that the woman is the glory of the man. I remember I gave the meaning of that heretofore; So the Church being the Spouſe of Chriſt, ſhould be the glory of Chriſt: the woman ſhould be the glory of the man, but yet being wicked and filthy, ſhe makes her husband many times aſhamed. The evil of the wife is a ſhame to the husband, ſo the evill of the Church is a ſhame to Ieſus Chriſt. The Church in Scripture is called the glory of Chriſt, 2 Cor. 8. 23. If our brethren be enquired after, they are the meſſengers of the Churches, and the glory of Chriſt. Iſa. 4. 5. Vpon all the glory ſhall be a defence. It ſhould be ſo, but when it commeth to be defiled, it ſhameth Chriſt, their wickedneſſe reflects upon Chriſt. Chriſt is ſaid to walke in the middeſt of the golden Candleſticks, Rev. 2. 1. Every Church is a Candle-ſtick, and it ſhould be a golden Candle-ſticke, but if it come to be a filthy ruſtie Candle-ſtick,The Saints muſt take heed they be not a ſhame to Chriſt. it is a diſhonour unto Chriſt who walketh amongſt them. Wicked men doe not ſhame Chriſt, but godly doe. My brethren let us take heed of that, It is an evill thing to bring ſhame to our ſelves, and one to another, but to bring ſhame upon JESUS CHRIST is the greateſt evil. Many of you perhaps are aſhamed of Chriſt, take heed you be not a ſhame to Chriſt. They are aſhamed of Chriſt that are aſhamed to appeare in the cauſe of Chriſt; but as for you that are ſo, Chriſt hath more cauſe to be aſhamed of you, for you are a ſhame to him. It is true, I cannot deny it but many Churches of God, and that of late have brought ſome ſhame to Jeſus Chriſt by their diſſentions and fractions, and they muſt take ſhame to themſelves, and they have taken ſhame to themſelves, they have acknowledged it to the glory of Chriſt, and in that regard in ſome meaſure have waſhed off that ſhame that they have brought to Chriſt. Againe further, a ſhame they are to their children. Wicked Parents are a ſhame to their children; when a child appeareth forward, towardly, and hopefull, and it be ſaid, Would you not wonder to ſee him ſo forward? the father of him is a beaſtly dr[illegible: 1 letter]nkard, a filthy whore-monger, of a vile and malignant ſpirit;Wicked parents are a shame to their children. now the child is aſhamed to heare of the evil of his father, and of the evil of his mother. As fooliſh children are a ſhame to their Parents, ſo wicked Parents are a ſhame to their children. You that have gracious children take heed you be not a ſhame to them, and ſo a ſhame to your ſelves. And then a ſhame to her ſelfe, ſhe hath plaid the harlot, ſhe hath done ſhamefully. Wherein had ſhe done ſhamefully? I will onely mention one particular. Certainly that ſhame of hers was eſpecially in ſubjecting Religion to carnall policie. For what did ſhe doe? what was the great ſinne of the ten Tribes? It was this, becauſe they were afraid that if they did go up to Jeruſalem to worſhip, the people would then depart from the houſe of Jeroboam, to the houſe of David, therefore out of politicall regards they would have the worſhip ſet up at Dan and Bethel, there they would have Calves, they muſt not goe up to Jeruſalem the place which God had appointed to worſhip in, but at Dan and Bethel. This was a meere politique fetch, for they could not but acknowledg that God did require that they ſhould worſhip at Jeruſalem where the Temple was, and there was no other reaſon why they would worſhip at Dan and Bethel, but meerely out of State policie that they might prevent the people from going backe to the houſe of David, and indeed they did profeſſe ſo much themſelves. Here then they did ſhamfully. The Obſervation then from hence is, that for governours or any to ſubject Religion to policie is a ſhamefull thing. It is ſhamefull to make Religion an underling, and to make policie the head. Perhaps they call this wiſedome, a prudentiall way, wee muſt be carefull and wiſe to foreſee inconveniences that may follow. But what if God give it another name? God may give it a name of baſe temporizing, a name of folly and wickedneſſe: to ſubject Religion to policie it is ſhamefull, becauſe it abaſeth that which is the great honour of any Country, it makes it an underling: what is the excellency of man but Religion? what is the excellency of a Country but Religion? and what hath England been glorious for more then for Religion? Now to put the excellency of a thing under any inferiour, this is ſhamefull, to put the Crown that is for the head under ones foot is a diſhonour to it: although a thing hath in it ſelf but little excellencie, if it be brought beneath it ſelfe under other things that have not ſo great an excellency in them, it makes it vile. And ſhamefull alſo it is becauſe it holdeth forth this, that we dare not truſt God for our civill eſtate and for our peace, therefore Religion muſt come under. Shamefull it is again becauſe it is groſſe folly, for there is no ſuch way to breede diſturbance in a politicke ſtate, no ſuch way to undoe a State, as to make Religion an underling to policie. Was it not ſo here? That very way that they tooke to uphold their policie was the way to deſtroy their State, & did deſtroy it at laſt, even their corrupting of Gods worſhip. What cauſe had they then to be aſhamed of this, that God ſhould take that which they thought to helpe themſelves by, and make that the very thing that ſhould cauſe their ruine? And certainly it will be ſo, they that are of the deepeſt and politikeſt ferches and reaches, if they thinke to ſecure themſelves and preſerve their peace, out of that principle, ſo as Religion muſt come under, and muſt be ſerviceable, it will appeare at laſt they doe ſhamefully, God will make them aſhamed of it one way or other, it will be the onely way to undoe themſelves and us. I confeſſe in matters of Religion there are ſome commands that are affirmitive precepts: Theſe though they doe ligare ſemper, yet not ad ſemper, there is not a neceſſity that at every time and inſtant they ſhould be urged, ſo that it may be that a people may be in ſuch a frame that men cannot but by degrees bring in a reformation to the height of it, and then it is not carnall policie to bring in ſuch wayes of God gradually, as are commanded by affirmitive precepts; but negative precepts binde ſemper and adſemper, and the State muſt looke to that, that they do nothing againſt Chriſt out of policie that they doe not hinder by any poſitive Law the way of Chriſt, for though Chriſt may be willing to forbeare ſome Ordinances for a time, and he doth it out of mercy to a people, he ſaith he will have mercy and not ſacrifice, but Chriſt will never beare that there ſhould be any thing done againſt him in that time. If they ſhould out of any State policie to preſerve peace, or to gratifie an evill party, ſacrifice any part of Religion, or any godly perſon, this will prove a ſhamefull thing, Chriſt accounts it ſo, and whoſoever doth ſo will be aſhamed of it at the laſt. Now my brethren, why ſhould not God be truſted? let us looke at Religion in the firſt place, and ſo pray wee that thoſe who are our reformers who have power in their hands may never prove to be guilty of this ſhamefull way of putting Religion under policie. I will give you a notable example in Scripture about it. It is Joſh. 5. When Joſhua had brought the people of Iſrael over Jordan (that you know was the very beginning of their entrance into Canaan) now as ſoone as they were brought unto the borders of the Land, they were to encounter with all their enemies, and you may imagine that when Joſhua had paſſed the river the, people might thinke that all the Country would be about their eares, one would thinke then that policy would have taught them to lay aſide all thoughts of Religion, and to look to their enemies that were at hand, if ever they were outragious they would be then, and therefore now let us minde nothing but arming our ſelves againſt them: But mark now God goeth another way to worke, as ſoone as they were gone over Jordan, and were upon the borders of the Land of Canaan, they muſt goe and circumciſe themſelves, and you know when they were circumciſed they were ſore that they could not fight. Simeon and Levi deſtroyed a whole City when they were circumciſed, they were not then in a poſture of fighting or defending themſelves, but lay at the mercie of their enemies. But this was Gods wiſedome. Nay further, they muſt go and keepe the paſſeover too, they muſt mind and tend Religion: And mark you ſhall finde in the latter end of the Chapter, that after they had been circumciſed & kept the Paſſeover, then appeareth one to Ioſhua with a drawn ſword, and ſaith he, I am the Captain of the Lords Hoſts. Then the Captain of the Lords Hoſt appeareth to fight for them when they had once obeyed; whereas had they neglected Circumciſion and the Paſſeover, & thought of fighting onely, they, might have miſſed of the Captaine of the Lords Hoſts to have fought for them, and what would have become of them then? So you ſee God would have us minde Religion in the moſt dangerous times, and though we thinke we muſt mind our peace and ſafety, and lay our hands upon our ſwords [illegible: 1 letter]or our defence, yet let us be carefull of our Religion, and then we ſhall have a Captain of the Lords hoſt come and fight for us. Marke 8. 15. we are charged to take heed of two ſorts of leaven, The leaven of the Scribes and Phariſes, and the leaven of Herod. The leaven of the Scribes and Phariſes is corruption in Church affairs, the leaven of Herod is corruption in Religion too, but in order of the Common-wealth, in bringing under things of God to the affairs of the State, for in this Herod was like Jeroboam, he was affraid of his kingdome as Ieroboam was, hee had many wayes and plots to keepe himſelfe in that kingdom as Ieroboam had, and many did cleave to Herod in his plots, as Iſrael clave to Ieroboam in his, therefore ſaith Chriſt, take heed not onely of the leaven of the Scribes and Phariſes but of the leaven of Herod. And it may be the Lord ſaw us to prone of ſinfull compliances, even ready to have ſacrificed much of his worſhip and many of his Saints for the obtaining peace in the State,Lect. 4. and ſo to have fallen off from that reformation that both God and his people expected, hence hee hath taken the worke into his owne hands, hee will bring about his owne worke, though it may coſt us deare, who knowes how much blood?

The Fourth Lecture. HOSEA 2. 5. Shee that conceived them hath done ſhamefully; for ſhe ſaid, I will goe after my lovers, that give me my bread, and my water, my wooll, and my flaxe, mine oyle and my drinke. GOds threats againſt Iſrael to make her as a wilderneſs and as a dry land, to ſlay her with thirſt, in the 3. verſe, to ſhew no mercy to her children, in the 4. ver. The reaſon becauſe her mother had played the harlot, in the beginning of this 5. ver. we finiſhed the laſt day. Onely in a word to give you one note from that title of Mother here, that wee obſerved not before. The Community of the Church and civill State is called Mother, in way of diſtinction from private people, and private people are as the children of that Mother, ſo we opened it in the ſecond ver. The Obſervation is, The Community of a State and Church ſhould be to particular perſons as a Mother.Obſ. They ſhould have the affection of children to it, they ſhould take much to heart thoſe things that concerne it, the ſufferings of State or Church ſhould be the ſufferings of all particulars. There are children of Belial that are riſen up among us,Every one should have ſuch an affection towards th[illegible: 1 letter] Church and State as children towards the mother that are even taring the bowels of our Mother, a viperous generation that ſeeke to eate out the bowels of her Mother, let our hearts breake for this, as Pſal. 35. 14. I bowed down heavily as one that mourneth for his Mother. Let not us lift up our heads and be jolly now, but for the preſent bow down heavily as thoſe that are called (though in ſome reſpects to rejoyce,) yet in many others to mourne this day for our Mother. Yea let our hearts riſe againſt theſe vile monſters that joyne with a Malignant party to bring ſuch woefull confuſion and trouble even to our Mother. We may ſay to them juſtly as Saul ſaid unto Ionathan paſſionatly, You children of the rebellious and perverſe, why have you choſen to joyne with them for the confuſion of your Mothers nakedneſſe. Let us do what we can to help. Shall we ſee her bowells torne and not ſtirre at all? She calleth now to us to come and help her, and let us know that if it go ill with her, it cannot go well with us. If the Mothers breaſt thorough ſome incurable diſeaſe muſt be cut off, the tender Father takes away the children and will not ſuffer them to behold the torture of their Mother; Who knows but that this hath been Gods end in taking away his deare children in former times, becauſe hee would not have their tender hearts to ſee ſo much ſorrow and evill as ſhould befall their Mother? And what God hath reſerved us to ſee in the ſufferings of our Mother we do not know. Howſoever let not her ſuffer by us, let not her ſuffer for want of our help, let not her ſuffer without us, let not us be ſo unnaturall as to be every one ſhifting for himſelfe, for the private and particular, neglecting the publicke, the community, neglecting our Mother that ſhould be as deare to us as the bowels out of which we came. She hath done ſhamefully. VVe ſhould have the affections of children to her though ſhe hath done ſhamefully. But further, Here you have the amplification of her whoredomes, ſhee hath plaid the harlot, and ſo plaid as ſhe hath done ſhamefully: The latter end of the verſe is by way of probation of this amplification, for how doth it appeare ſhe hath done ſhamefully? for ſhe hath ſaid, I will goe after my lovers, &c. For the firſt then, this amplification of her whoredome, her whoredome is ſuch as is ſhamefull, Hence firſt obſerve. That ſinne,Obſer. but eſpecially whoredome is a ſhamefull thing. Pro. 13. 5. A wicked man is loathſome, and commeth to ſhame: Pro. 14. 34. Sinne is a reproach to a nation, or to any people; Sinne of its owne nature let it bee what it will be, it is ſhamefull: Much more then whoredome, to play the harlot, for all ſinne doth drowne a man, it brings him beneath the excellency of a man, it is contrary to the image of God in man, to that wherein true honor, beauty, glory doth conſiſt. It makes men vile. I will give you but one Text for it, Dan, 11. 21. And there ſhal ariſe a vile perſon. Who was that? It was according to interpreters, Antiochus Epiphanes, the great King of Aſſyria, and yet a vile perſon. Joſephus tells us that the Samaritans when they were in danger of ſuffering from him becauſe he thought them to be Jewes, they wrote to him in this manner. To Antiochus the mighty God; and his very Epithet, Epiphanes, is as much in our Engliſh as Illuſtrious, Antiochus the Illuſtrious, the famous, bright in his glory: He that was ſo illuſtrious and ſo great a Prince, that was written unto as the mighty God, yet in the Scripture language being wicked he is a vile perſon. It is a ſpecial note of one that is fit to dwell in Gods Mountain, Sin cauſeth shame. of one that is a Saint, Pſal. 15. 4. to be able to ſee the vileneſſe of ſin thorough all the glory of the world, in whoſe eyes a vile perſon is contemned. Sin is a ſhame becauſe it deceiveth a man, The way of the wicked ſhall deceive him, What profit have you now of thoſe things where of you are aſhamed? It is a good ſigne of grace to be able to ſee into the deceits of ſinne, ſo as to be aſhamed of it. But though all ſin be ſhamefull, yet whoredome eſpecially, and that either bodily or ſpiritual. Firſt bodily, the expreſſion of ſhamefulneſſe though eſpecially it aymeth at their Idolatry, yet it hath its riſe from bobily whoredome, if that were not ſhamefull, the expreſſion could not be full; that ſhe had played the harlot, and done ſhamefully, Pro. 6. 32. Whoſo committeth adultery with a woman, lacketh underſtanding, he that doth it deſtroyeth his own ſoul; a wound and diſhonour ſhall he get, and his reproach ſhall not be wiped away. It makes one to be as one of the fooles in Iſrael. And I (ſaith Tamer when Amnon defiled her) whether ſhall I cauſe my ſhame to go? and as for thee thou ſhalt be as one of the fooles in Iſrael. 2 Sam. 13. 13. Amnon though a Kings ſonne, though a brave gallant, yet by his uncleanneſſe he makes himſelfe as one of the fooles in Iſrael, Deut. 23. 18. Thou ſhalt not bring the hire of a whore, nor the price of a dogge into the houſe of the Lord; they are joyned both together, for Scripture language makes thoſe to be doggs who are uncleane and filthy. When Iſhboſheth charged Abner with the ſinne of uncleanneſſe, 2 Sam. 3. 8. Am I a dogs head, ſaith he, that thou chargeſt me with a fault concerning this woman? Many Adulterers goe very fine and ſpruce, many young wantons are bravely dreſt, but in Gods eſteeme they are as dogges thorough their uncleanneſs. It is not a harſher title then the ſpirit of God gives them. I have read of a people amongſt the heathen that condemned this ſinne with death, and with a ſhamefull death according to the nature of the ſinne, the death was this, they would have the adulterers or adultereſſes head to be put into the paunch of a beaſt, where lay all the filth and uncleanneſſe of it, and there to be ſtifled to death, a puniſhment fit for ſo filthy a ſinne. And as this ſin is ever ſhamefull, ſo eſpecially the more lovely any yoke fellow is that is forſaken, and the more vile and fowle the whore is, ſo much the more ſhamefull is the ſin: Athenaeus bringes in Plato, bewayling himſelf in his own condition, that he was taken ſo much with a filthy whore. It is more ſhamefull for Chriſtians then for heathens, becauſe they know that the covenant of mariage is the covenant of God, as Pro. 2. 17. But further, corruption in Gods worſhip is moſt ſhamefull, for that is aymed at eſpecially here. The ſhamefulneſs of corrupting the worſhip of God is expreſt in that moſt famous Text we have for this purpoſe. Exod. 32. 25. Aaron made the people naked unto their ſhame, how was that, but by falſe worſhip though it was of the true God? In falſe worſhip, there is ſhame becauſe in that a man ſubjects his conſcience to vile things. Conſcience that is not to be ſubject to any creature, only unto God himſelfe is here made ſubject to low and vile things. Indeed it is not ſhamefull to ſubject our conſciences to God in the uſe of creatures though never ſo meane appointed by himſelfe, but thoſe that doe ſubject unto creatures in wayes of falſe worſhip not appointed by God, ſubject not their conſciences to God but unto thoſe creatures, and that is ſhamefull. In falſe worſhip though there may ſeeme to be a great deale of humility, yet there is notorious pride and preſumption,Falſe worship [illegible: 1 word] shamefull thing. and therefore much ſhame. For a creature to take upon him by his owne fancie and conceit to raiſe up creatures higher then ever God hath raiſed them, to put higher reſpects upon creatures then ever God hath done, this is boldneſſe and preſumption, yea to preſume ſo far as by his owne fancy and conceit, to raiſe up the creature ſo high as that God himſelf according to the humors of men muſt come to be nearer men, and to be more preſent with theſe creatures then otherwiſe he would. Thus men preſume to bring God to be under their fancies, and is not this ſhamefull. Further it is extreame folly, for we contradict our ſelves when we thinke to honour God and yet goe againſt him, when wee put high eſteeme upon ſuch things as are abominable and deteſtable. Marke that excellent Scripture for this, Ierem. 44. 4. I ſent unto you all my ſervants the Prophets, riſing early and ſending them, ſaying, O doe not this abominable thing that I hate. Marke, God cryeth out with a kinde of ſhrieke, all my ſervants the Prophets I ſent, ſaying, O doe not this abominable thing; It is a delightfull thing [illegible: 1 word] your eyes, but abominable in Gods. And Ezek. 22. 3. they are called by a word that ſignifieth the very excrements that come out of a man they glory in them, [non-Latin text not transcribed] but he ſaith, they defile themſelves by them. When God opens their eyes they will ſee falſe worſhip a ſhamefull thing, and when they doe ſo, God will ſhew them the Excellency of his own. You have an excellent Scripture for this, Ezek. 43. 10. 11. Sonne of man ſhew the houſe to the houſe of Iſrael, that they may be aſhamed of their iniquities, and if that they be aſhamed of all that they have done, that is, of all their falſe worſhip, what then? Then ſhew them the forme of the houſe, and the faſhion thereof, and the goings out thereof, and the commings in thereof, and all the formes thereof, and all the Lawes thereof, and all the Ordinances thereof, and write it in their ſight that they may keepe the whole for me thereof, and all the ordinances thereof and doe them. Marke my brethren, you ſee how God ſtandeth much upon formes, all the formes thereof, and the forme thereof: Let not us ſlightly account of any thing in Gods worſhip, of circumſtances for God ſtandeth much upon his own forme in his own worſhip. Many who have no Religion but a forme, yet neglect Gods forme. Men love to ſtand much upon their owne forms, let them know God ſtands much upon his formes, and it is no hinderance but a furtherance to the power of Religion to keep cloſe to Gods forme, and if we would come to know what are Gods Ordinances (we cry out, O that we could but know what is the right way) this is one way for you to know: Firſt, be aſhamed of what you have done, be aſhamed of your former falſe worſhip, and then God will ſhew you the Ordinances of his Houſe, and the true beauty of his true worſhip: till then there are ſo many diſtinctions, and evaſions, and objections that they never come to underſtand it: when God humbleth the heart, and makes aſhamed of what hath been naught before, all the diſtinctions, and evaſions, and objections vaniſh away as the miſt before the ſunne. And the more excellent the Lord is, and thoſe Ordinances are from which we doe depart, the more ſhamefull is that [illegible: 2 letters]lſe worſhip that our hearts doe decline unto. She hath done ſhamefully, why? ſhe hath forſaken ſuch a husband, ſhe hath forſaken the Lord JESUS CHRIST who is ſo lovely, ſhe hath forſaken the bleſſed Ordinances that God hath appointed,The more full of beauty Gods Ordinances are, the more ſhamefull it is to decline to waves of falſe worship. and turned her ſelfe to vanities of her owne. Cant, 5. 16. Chriſt is there ſaid to be altogether lovely, there is lovlineſſe enough in Chriſt to ſatisfie the ſoul for ever. And Ezek. 7. 20. As for the beauty of his ornament (ſpeaking of Gods Ordinances in his Temple) hee ſet it in Majeſty, but they made the images of their abominations, and of their deteſtable things therein. Oh how ſhamefull was this! This ſheweth the ſhamefulneſſe of it, becauſe God ſet the beauty of his ornament in Majeſty. The Ordinances of God that he appointed himſelfe, they are Gods ornament they are the beauty of his ornament, they are the beauty of his ornament ſet in Majeſty; and ſhall theſe beautifull glorious things be forſaken, for vanities of our own inventions? This is ſhamefull. She hath done ſhamefully for ſhe hath ſaid thus and thus; Here is implyed, that the thing done was not onely ſhamefull, but that ſhe was ſhameleſſe in that ſhe had done. She hath played the harlot, and done ſhamefully, for ſhe hath ſaid, &c. From hence the Obſervation is, Sinne,Obſer. eſpecially whoredome either bodily or ſpirituall, being let alone to grow to a height, will growe to an impudencie; thoſe that continue in theſe, will grow not onely to doe ſhamefully, but to be ſhameleſſe in their doings, Ier. 6. 15. Were they aſhamed they committed abomination? No, they were not all aſhamed, neither could they bluſh. At firſt ſin may ſeeme to be a little ſhame-faced, but afterward it growes brazen-faced; modeſt a little at the firſt, but bold, and impudent, and daring afterward. True, indeed if men ſhould be told before-hand what they would doe afterward, they would be ready to ſay as Hazael to the Prophet, Am I a dead dog that I ſhould do this? Their hearts would even ſhake at the thought of it: yet when ſinne hath hardned their hearts but a while, they will doe it, and that with open face too. Whoredome you know at firſt, it is that that every man bluſheth at, but within a while, uncleane ones can make their boaſt of their filthyneſſe, But eſpecially ſpirituall whoredome, the corruption of Gods worſhip at firſt may be a little modeſt, but ſee to what a height it growes if in time this be not prevented. I will give you a notable example of this, and that is of Solomon himſelfe. At the firſt we ſhall finde Solomon very modeſt in the matter of Idolatry. 2 Chron. 8. 11. the Text ſaith there, that he brought up the daughter of Pharaoh out of the City of David to the houſe he had built for her, for he ſaid, My wife ſhall not dwell in the houſe of David King of Iſrael, why? becauſe the places are holy whereunto the Arke of the Lord hath come. Marke how carefull Solomon was of any pollution, of any thing that had any ſeeming holineſſe in it; My wife ſhall not ſo much as dwell in the houſe of David, I have ſo much reſpect to the Arke of God, to the worſhip of God, to thoſe places that are holy that my wife ſhall not ſo much as dwell there; But oh what did Solomon grow unto afterward[illegible: 1 letter] he ſuffered Idolatry moſt ſhamefully, as we ſhall finde 1 King. 11. 5. there the Text ſaith, that he went after Aſh[illegible: 1 letter]oreth the goddeſſe of the Zid[illegible: 1 letter]nians, and after Mileom the abomination of the Amorites, and built a high place for Ch[illegible: 1 letter]moſh the abomination of Moa[illegible: 1 letter] in the hill that is before Jeruſalem, juſt there he built it too, as if it had been in defiance to the Temple of God and his true worſhip, and that for Molech the abomination of the children of Amm[illegible: 2 letters]; and thus he did ſaith the Text, ver. 8. for all his ſtrange wives which burnt incenſe, and ſacrificed unto their gods. This ſhamefulneſſe he was grown unto▪ And thus we ſee it in experience; how faire are men in their wayes of ſuperſtition at firſt? At firſt it is onely decency, that is all they plead for; well, afterward it riſeth from decency to ſignificancy, that is a little higher, to put them in minde. Thirdly, from ſignificancy it riſeth to efficacy, to ſtirre up the dull mind of man: Fourthly, from efficacy, it riſeth to neceſſity, that now it muſt be done, and the worſhip of God cannot be without it, and there ſhall be no ordinance, no adminiſtration at all without it. Decency, ſignificancy, efficacy, and neceſſity, thus it riſeth to be ſhamefull at laſt. So amongſt the Papiſts in their traditions,Omnes libros tam veteris tam novi teſtamenti nec non traditionis ipſas pari pietatis affect[illegible: 1 letter] ac reverentio ſuſcipit ac veneratur Idem honor debetur imagini & exemplari. ſurely at firſt only they would come with this argument, What, will you not regard them as you would doe other bookes and other Hiſtories? they are the traditions of our fore-fathers; but at length they came to this, in the fourth Sexion of the Councell of Trent, the Synod doth take & honour the bookes of the old and new Teſtament, and the traditions of the Fathers, with equal[illegible: 1 letter] affection of piety and reverence as they doe them. To this ſhamefulneſſe they grew to at laſt. And ſo for worſhipping of Images, why, it is it for the decency of Churches to have them, and they are but to put you in minde at the moſt; but at length they came to this, theſe are the very words, the ſame honour is due to the Image and to the Exemplar. Laſtly, from this amplification that ſhe hath done ſhamefully; VVhen men doe grow ſhameleſſe, impudent in evil, there is little hope of them. I will have no mercy upon them, Why? For they have done thus, they are grown thus impudent. It is a good thing to keepe the bridle of ſhame as long as we can upon our children and ſervants, and any of our inferiours▪ therefore take this one inſtruction with you, be not too ready to rebuke and chaſtiſe your ſervants, your children, in reproachfull manner before others, left you bring them to that, that they ſhall ſee they have no honour to loſe, and then there is little hope of them: Evermore keep ſuch a hand over your children and ſervants as they may ſee they have ſome reſpect to loſe,Governers and parents muſt take heed of putting their ſervants [illegible: 1 word] children to too much [illegible: 1 word]. that they may not be ſo aſhamed by you, as for them to thinke they cannot be worſe, they cannot be more diſgraced, there is no ſuch way to bring them to grow deſperate as that is. It is very great wiſedome in Governours to keepe the bridle of ſhame ſtill, and not to let thoſe raines goe, and this is the reaſon that your Bride-well or Goale-birds ſeldome or never come to good, why? becauſe they have no bridle to keepe them in, they have loſt all their honour and they can loſe no more, and there is no rational creature but would have honour, there is not the meaneſt ſervant you have but hath a kinde of reſpect to honour, and that will doe more then blows except they be grown to be very beaſts. But how doth he prove that it is ſhamefull? Thus, For ſhe hath ſaid, I will go after my lovers that give me my bread and my water, my wooll and my flaze, mine oyle and my drinke. For ſhe hath ſaid: Hence firſt. Deliberate ſins are moſt ſhamefull ſinnes. This is a proofe of her ſhamefulneſſe, becauſe that which ſhe hath done ſhe hath done upon deliberation,Obſer. ſhe ſaid ſhe would do thus and thus, ſhe conſidered before what ſhe would doe, and yet ſhe would doe it. Wickedneſſe committed de induſtria, ex conſilio, of purpoſe reſolved upon, this is very ſhamefull. Gal. 6. 1. It is ſaid of Godly men that they may be overtaken with a fault: If a man be overtaken with a fault. It is one thing to be overtaken with a ſinne, [non-Latin text not transcribed]. and another thing to overtake a ſinne; a gracious heart may have ſinne overtake it, but it is a ſhameleſſe heart that overtakes ſinne. Secondly, She hath ſaid I will goe. Whoredome either bodily or ſpirituall is uſually very wilfull: as if ſhe had ſaid, let all the Prophets ſay what they can, let them talke out their hearts, I will have my minde, I will follow my lovers ſtill. Thus it is with bodily whoredome. Thoſe who are guilty of this uſually grow extreame wilfull. Prov. 2. 19. None that goe unto her return again; Obſer. neither take they hold of the paths of life: It is a moſt dreadfull Scripture againſt all adulerers & unclean ones, There is none, ſaith the Text, make it out how you will, there is none that goe unto her return aagain; neither take they hold of the paths of life, thoſe are the words of the Holy Ghoſt, I leave the words with you. So Pro. 23. 27. A whore is a deepe ditch, and aſtrange woman is a narrow pit: they cannot eaſily get out, nor will they eaſily get out they are ſo▪ plunged in, 2 Pet. 2. 14. Eyes full of adultery that cannot ceaſe to ſinne: why cannot they ceaſe to ſinne? it is not becauſe they have a heart but no power, but their wills is brought into that bondage and ſubjection that they cannot will otherwiſe: therefore Ezek. 47. 11. wee finde that though the waters of the Sanctuary were very healing, yet ſaith the Text, the miry places and the maerſhes were not healed, miry, filthy, uncleane hearts are very ſeldome healed by the waters of the Sanctuary,Aelianus variar. hiſtor[illegible: 1 letter] ▪ I remember AElian reporteth that there was a whore that did boaſt that ſhe could eaſily get ſcholars away from Socrates, but Socrates could get no ſcholar from her, none of her followers. It is true, that a whore is prevalent, and when ſhe hath once gotten them it is almoſt impoſſible to get them away from her. Therefore that place Heb. 6. that ſpeakes of that ſinne that is impoſſible to have repent anoe, Tertullian interprets it to be no other but the ſinne of uncleanneſſe: The Author of this Epiſtle (ſaith hee) knew no promiſe of ſecond repentance to the adulterer and fornicator; that is his expreſſion, ſhewing how ordinarily thoſe that are guilty of that ſinne and are given up to it, grow wilfull in it: And therefore in Epheſ. 4. 19, theſe two are put together, being paſt feeling, and having given themſelves over to laciviouſneſs and want onneſs, wantons uſually grow paſt feeling. And for ſpirituall adultery, that uſually is very wilfull too, for thoſe that are left by God to that way of falſe worſhip,Bodily and ſpirituall whoredom makes men very wilful in their uncleanneſses. to Superſtition and Idolatry, they ſeldome returne againe but grow exceeding wilfull in that wickedneſs. You have a notable Text for that, Jer. 44. 16. 17. the people ſay there, The word that thou haſt ſpoken to us in the name of the Lord we will not heare, but we well doe whatſoever commeth out of our own mouth, to burn incenſe to the Queen of Heaven. VVee will goe on in that way to burne Incenſe to the Queene of heaven talk as long as you will. And ſo you have it Jerem. 20. 10. Goe (ſaith God) paſſe over the Iſles of Chitrim, and ſee, and ſend unto Kedar, and conſider deligently, and ſee of there be ſuch athing; Hath a nation changed their gods, which yet are no gods? Men are ſetled in the wayes of Idolatry, and will never give over the worſhipping of their gods; but you have forſaken me: therefore be aſtoniſhed O ye heavens at this, and be ye horribly afraid, be ye very deſolate, ſaith the Lord. So Micah. 4. 5. All people will walke every one in the name of his god: Their hearts are ſet upon it, they will doe it. Spirituall whoredome doth mightily beſot the heart. I ſuppoſe you know the ſext, it is a very famous one, Eſay 44. 19. 20. None conſidereth in his heart, neither is there knowledg nor underſtanding to ſay, I have burnt part of i[illegible: 1 letter] in the fire, yea alſo I have baked bread upon the coales thereof, I have roſted fleſh and eaten it, and ſhall I make the reſidue thereof an abomina [illegible: 2 letters]? ſhall I fall down to the ſtock of a tree? He feedeth on aſhes, a ſeduced heart hath [illegible: 1 letter]urned him aſide that he cannot deliver his ſoul, nor ſay, Is there not a lie in my right hand. And ſo Rev. 16. 11. where, thoſe that were given up to Antichriſt, though they were tormented, they blaſphemed the God of heaven, becauſe of their pains and their ſores, and they repented not of their deeds. Thirdly,Obſer. wilfulneſſe in any ſinne, but eſpecially in theſe ſinnes, is a very great aggravation of it: I will have no mercy upon them, I will give them up, why? They have done ſhamefully, and they have ſaid, I will goe after my lovers. There are a great many who in their paſſion think it a brave ſpirit to ſay, I will, and I will, and I will, and I care not, ſay what you can, or whatſoever becommeth of it I will doe, or I will have this and this: Eſpecially men in place and of eſtates are not able to endure the controlling of their will in any thing, and therefore when their wills are but croſt, they burſt out into outragious ſpeeches, and fall a blaſpheeming, and ſwearing, and ſaying they will have their wills, though it coſt them their lives. Thus we find it in the people of Iſrael, 1 Sam. 8. 19, when Samuel from God came and told them in a long narration what hardſhip they ſhould endure in having a King that was not them according to Gods minde, they [illegible: 1 word] him all that he ſaid, and they doe not ſtand to anſwer any of Samuels arguments, but preſently they break out into this reſolution, Nay, but we will have a King. Thoſe whom God leaveth to hardneſſe of heart, and intendeth ruine to, he uſually giveth them up to this wilfulneſſe in their evill wayes. The Scripture records Pharaoh for a famons example of one hardned and prepared for ruine. He was of a moſt wilfull ſpirit. Exod. 15. 9. you ſhall find his wilfulneſſe expreſſed foure times there in that one verſe, I will purſue, ſaith he; and then again, I will overtake, and thirdly, I will divide the ſpoile; and then fourthly, I will draw my ſword: and there are two other expreſſions that come to the ſame effect, that are equivalent to the former even in the ſame verſe, My luſt ſhall be ſatisfied, my hand ſhall deſtroy them. Put all theſe ſix expreſſions that you have in that one verſe, together, and where have you ſuch an expreſſion of a wilfull creature as Pharaoh was? and what became of him you all know. Only one more example I find in Scripture paralleld to this, and that is the King of Babylon; Egypt and Babylon were two the moſt eminent for Idolatry and perſecution of the Church that ever were in the world, and theſe are the two moſt famous examples for wilfulneſſe that ever were, Eſa. 14. 13, 14▪ you have in theſe two verſes five times I will. 1. I will aſcend into heaven. 2. I will exalt my throne above the ſtars of God. 3. I will ſi[illegible: 1 letter] upon the mount. 4. I will aſcend above the heights. 5. I will be like the moſt high. And what became of him afterwards you all know, yea the next wo[illegible: 1 letter]ds tell you, Yet thou ſhalt be brought down to hell, &c. Theſe two little words, [I] and [Will] doe a great deale of miſch[illegible: 1 letter]efe in the world. Luther I remember npon Pſal. 127. ſaith, I am of that opinion, ſaith he,Ego in ea opinio[illegible: 1 letter]e ſum, Monarchias longe diutius dura [illegible: 1 letter]uras, ſ[illegible: 1 letter] Monarchae hoc unum pronomen Ego omiſiſſens. Luther in Pſal. 127. and verily perſwaded, Monarchies would longer time by farre endure, if thoſe that are high Monarchs and States would but omit this one Pronoun, I, this ſame Ego. It is true, in publique wayes they expreſs themſelves in the plurall number, We, but private reſolutions are in the ſingular number, I. This for that little word, I. The ſecond is Will, I will, that is a little word too; But I may ſay of this little Will, this little word, as James ſaith concerning the Tongue, It is indeed a little member in the body, but it ſetteth the whole world on fire, and it ſelfe is ſet on fire of hell. So it is true that this ſame little Will it is but a little word, but it ſetteth whole Kingdomes on fire, it ſetteth whole Townes and Cities on fire, and it is it ſelfe ſ[illegible: 1 letter]ton fire of hell, Bernard hath an expreſſion, Take away Will once, and there will be no hell. O the miſchiefe that it doth in the world! I will only ſay theſe two things to thoſe that keepe ſuch ado with theſe two little words, I, Will. Firſt, That which thou doſt ſo much pride thy ſelfe in, and thinkeſt thy ſelfe ſuch a man that canſt ſay, I will and I will, know, It may be as heavy a judgement of God upon thee as can befall thee in this world, for God to give thee up to thy will.Tolle voluntatem & non erit infernus▪ Bern. There is nothing wherein God doth more let out his wrath upon the children of men here in this world, then in this, in giving them up to their will. Therefore tremble at this when thou haſt ſo many expreſſions, I will and I will doe this. I will give you a Scripture or two for it, ſutable to the buſineſſe: ſhevving the wilfulneſſe of thoſe that had their will in wayes of falſe worſhip, perhaps ſome of you may be ſet upon this, that you will have this, and let men ſay what they can, you will have this uſed: The place is, Ezek. 20. 39. Goe (ſaith God) ſerve yee every one his idols, and hereafter alſo, if you will not hearken unto me. Goe, ſaith hee, you will not hearken to me, you heare out of the word what ſhould be the way of my worſhip in the purity of it, oh ſay you, that is novelty, a new thing, and you will not have it thus,Its a fearefull iudgement for a man to hee given up to ones owne will you anſwer not any arguments, but you caſt it off, and ſay, you will not have it, wel ſaith God, go and ſerve your idols, if you will not heare me, if you beſet upon your will, go and ſerve your idols, and take your fill of your own wayes. And Pſal. 81. 11. My people would not hearken to my voyce, Iſrael would have none of me, they were all upon their will, they would not, and they would not: Marke what followeth, ſo I gave them up unto their owne hearts luſts, and they walked in their owne counſels. You will have your owne counſels, and your own will, and ſo God giveth you up to them, and then woe to you, you are undone. Secondly, you that are ſet upon your wils in that which is evil, know God is and will be as wilful toward you as you can be toward him. Marke that notable Text, Jer. 44. 25. that ſetteth out the notorious height of wickedneſſe that was in the people of thoſe times who were ſo wilfull, You and your wives have both ſpoken with your mouths, & fulfilled with your hand that which is evill, you vvill not ſay onely you will doe it, but will doe it indeed. Well ſaith God, you have done ſo, you have both ſpoken with your mouths, and fulfilled with your hands, ſaying, We will ſurely perform the vowes wee have vowed, we have vowed it, and we will do it, we have vowed to burne incen uſe to the Queen of heaven, and to pour out drinke-offerings unto her; you will ſurely accompliſh your vowes, and ſurely performe your vowes; you will goe on in your falſe wayes of worſhip; mark what followeth in verſ. 26. Therefore heare ye the word of the Lord, I have ſworn ſaith the Lord, you have vowed, and I have ſworne, I have ſworne by my great Name, that my Name ſhall no more be named in the mouth of any man of Judah, in all the land of Egypt: and verſ. 27. Behold, ſaith God, I will watch over you for evill, and not for good, and all the men of Judah that are in the land of Egypt ſhall be confirmed by the ſword and by the famine untill there be an end of them. God will be as reſolute as you for your hearts, as the ſtouteſt ſinner that liveth: you will, and God will, who ſhall have their will think you? Anſwer to this you ſtout hearted that are farre from God, anſwer to this you ſtout children, and ſtout ſervants, and ſtout wives, you will and you will. A wilfull man never wanteth woe. If you will be reſolute in any thing, my brethren, be reſolute in that which is good, be reſolute in the work of repentance: ſay with David, Pſal. 32. I will confeſſe my ſins, indeed I had many thoughts to come and ſhame my ſelfe, and open all unto God, but I could not get it off, at length I grew reſolute, and ſaid I will and I have ſworne to keepe thy righteous Precepts; and as they Mic. 4. we will walke in the name of the Lord our God; and as Joſhua, I and my Louſe will ſerve the Lord, doe you what you will, wee are reſolute that wee will ſerve the Lord. This is a bleſſed wilfulneſſe indeed. Oh that [illegible: 1 word] [illegible: 1 letter]outneſſe and wilfulneſſe of many people might be turned to this reſolution for God and for his truth! eſpecially carry this note home with you, you that have had ſuch often expreſſions of your will, you will and you will, and turn it unto the willing of that which is good, I will follow my lovers, ſayes the Apoſtate, from God; I will follow my Beloved, who is altogether lovely, let every gracious ſoul ſay. Fourthly, For ſhe ſaid: She profeſt what ſhe would do. Profeſt ſinnes are ſhamefull ſins. It is an evill for ſin to lye lurking in any ones heart, but for ſin to breake out into open profeſſion, this certainly is a great evil: This is to prove that ſhe had done ſhamefully,Profeſsed wickedneſs is ſhamefull wickedneſs. becauſe ſhe ſaid ſhe would doe ſo and ſo. There is a great deceite in the hearts of many men, they are ready to ſay, I were as good ſay ſo as thinke ſo, I ſay ſo, and perhaps others think ſo, it were as good for me to ſpeake it as to keepe it in my heart. My bre thren there are two deceits in this kind of ſpeaking. Firſt you ſuppoſe that when you ſpeak ſo, that therefore it is not in your heart, and you make this compariſon of what is in other mens hearts, and in your mouthes, as if the evil were in your mouthes onely, and in their hearts onely, as if the compariſon lay thus, they think and doe not ſpeak, and you ſpeak and doe not thinke. Here is the deceit, for if you ſpeake you have it in your hearts too, you both ſpeak and think, for ſo the Scripture telleth us, that out of the abundance of the heart, the mouth ſpeaketh; if you ſpeak maliciouſly you have a malicious heart, if you ſpeake uncleanly, you have an uncleane heart, if oathes be in your mouthes, you have a profane heart. Secondly, here lyeth the deceit, as if you ſhould have leſſe in your heart becauſe you vent it; as your paſſionate people will ſay, I were as good vent my minde and then I ſhall be quiet. Thou deceiveſt thy ſelfe; the venting of the corruption that lyeth in thy heart will never leſſen it but increaſe it. It is not with the corruption of our hearts, as it is with liquor in a veſſell, that the more is let out the leſſe is within it; but as it is with a fire in a houſe, that when it is kindled within and burſtech out, there is not leſſe within becauſe it burſteth out, no, the more it burſteth out and flames, the more ſtill b[illegible: 1 letter]rneth within: and as it is with water in a fountain, when it burſteth out of the fountain, there is never a whit the leſſe water in the fountain, it may rather have the leſſe by ſtopping, and fire may be leſſened by ſmothering. Know therefore that profeſſed wickedneſs it is aggravated wickedneſſe. It is true, ſecret ſins may be more dangerous in regard of the cure, but they are more abominable to God in regard of the open diſhonour that is done to him by them. The aggravation of the blood that was ſhed by the people, that God ſpeakes of, Ezek. 24. 7. it is ſet out thus, The bloud that was ſhed, ſaith the text, it was not poured upon the ground to cover it with duſt, that it might not cauſe fury to come up to take vengeance, you did not conceale the blood, you did not cover it, but ſet it upon the top of a rock; what then? Not being co vere[illegible: 1 letter], but being profeſſed and lad open, this did cauſe fury to come up with vengea[illegible: 3 letters] againſt them, Gods anger would have been againſt them if they had ſhed blood though they had covered it; but to ſhed blood & not to cover it, it cauſeth the fury of the Lord to come with vengeance. So you know he ſaith in that place of Iſa. Chap. 3. 9. They declared their ſin as Sodome, and hid it not: Woe unto her ſoul, ſaith he, woe unto them when they ſhall preſume to declare their ſin as Sodome. And as I ſaid before, God will be as wilfull in puniſhing a ſinner, as a ſinner is wilfull inſinning; ſo here God will be as profeſſed in plauging, as thou ſhalt be profeſſed in ſinning for thy heart. That you ſhall ſee in that forenamed place of Ezek. they did not cover the blood, well marke it, ſaith the Text, I have ſet her bloud upon the top of the rock that it ſhould not be covered; Woe therefore to the bloody City, I will even make the pile for fire great, &c. I will be as profeſt in my plagues and puniſhments as you are profeſt in your ſins. My brethren, [non-Latin text not transcribed]. if we will be profeſt in any thing, let us be profeſſed in that which is good, let us do that as openly as we can, 2 Cor. 9. 13. the text ſaith there that God is glorified for their profeſſed ſubjection to the Goſpel, for their ſubjection of profeſſion, ſo the words are. It is not enough for to ſubject to the Goſpel, but there muſt be a profeſſed ſubjection to it: therefore Rom. 10. 10. Confesſion with the mouth is there made as neceſſary to ſalvation as beleeving with the heart, they are put together. There may be times that confeſſion may be called for as well as beleeving, and as neceſſary to ſalvation. I remember I have reade of one Gordius a martyr, who when his friends came to him, and would have him keepe his heart to himſelfe, & only with his mouth to deny what in his heart he beleeved was true, Oh no ſaith he,Adaras Iovis aut Veneris adorare ac ſub A[illegible: 1 letter]tichriſto fidem occul tare. Zuin. ep. 3. it is fit for my mouth that was made for God ſhould ſpeake for God: And Zwinglius is of the opinion that we may even as well worſhip the Altar of Jupiter or Venus as hide our faith and profeſſion when we live uuder Antichriſt, ſuch a ſpeech he hath. The way to honour Religion & bring it into credit, it is for thoſe that are godly to profeſſe what they doe. I knew once one that was noble both in birth and grace, and having to doe oftentimes with thoſe of his ranke, greatones, that would be ſcorning at Religion under the name of putirrniſme, he would uſually take this courſe, when he was to come into ſuch company he would begin himſelfe & owne himſelfe to be one of thoſe that they called a Puritan, and ſo he prevented them, and by that meanes prevented much ſin in them, and much ſcorne of Religion by thus owning of it. It is certain, that the beſt way for the honoring of Religion it for every one to owne it, though there be ignominous termes put upon it. If ever we were called to profeſſion of what we doe beleeve, we are now called to it in theſe dayes. Certainly God profeſſeth for us, God doth not onely reſpect us, but he doth profeſſedly, he doth it openly, in the eyes before the faces of our adverſaries. Let us not onely have God in our hearts, but profeſſe his name openly before the faces of our adverſaries. It is time now to do it.It is not enough to have goodneſse at the heart, but we muſt profeſse it. It had beenewell if. you had profeſſed heretofore when Gods truth called for it. It may be many of you may be found to be guilty in betraying the truth of God for profesſing no ſooner then you did, but however betray it not now for want of profesſion, be willing now to profeſſe of what party you are, that as wee reade of Jonah Chapter 9. when he was in the ſtorme, and the marriners awaking he ſaith unto them, I am an Hebrew that feare the God of heaven, which made the ſea and the dry land, and ſo he goeth on in making an open profesſion of himſelfe. My brethren, if we be not in a preſent ſtorme, yet the clouds grow black, therefore awake you ſluggards, you that are ſecure awake out of your ſecurity, and now profeſſe what you are, I am an Hebrew that feare God, whatſoever they talke of ſuch and ſuch men under ſuch ignominious terms and titles, I am one of them, and I am willing to appeare ſo. Many times you will be like Nichodemus you will come to JESUS by night, you are affraid to be ſeene: You would give in money to the Parliment, and help to forward that worke God hath in hand, but onely you are affraid to be ſeene. I know there may be posſibly ſome occaſion to keepe ſome men in from appearing, but not many, the caſes are very rare; Ordinarily, certainly it is not enough to do it, but to doe it profeſſedly, let it bee declared who you are, and what ſide you take, She ſaid I will goe after my lovers. If you ſay we live in wicked and evil times, it is dangerous to appeare, I may not onely keepe my heart right, but I will doe as much as another, but why ſhould I appeare? The worſe the times are,Anſ. 1. the more thou ſhouldeſt appeare. Mark. 8. 38 Whoſoever ſhal be aſhamed of me in this adulterous generation, of him ſhal the Son of man be aſhamed when he commeth in the glory of his Father, with his holy Angels, If the generation were holy, it were nothing to appeare, not to be aſhamed or affraid; but wee muſt not be either aſhamed or affraid in the midſt of an adulterous generation. 2. Why ſhould wickedneſs have this advantage, that it dares appeare, but godlineſſe dares not? 3. If all ſhould reaſon as you doe, what would become of the Cauſe? why ſhould others venture themſelves more then you? What is your fleſh, your eſtate, your liberty more then theirs? 4. You muſt appeare for examples ſake, to provoke others. This is a duty as well as any. 5. If the adverſaries prevaile, they will finde you out, except you meane to give up your conſciences to them, and then you will eſcape no more then others; to be ſure you will not have ſo much peace as others who have moſt appeared. Fifthly, I will follow after my lovers, Who are they? Either firſt they who they were in aſſociation withall, as the Egyptians and the Aſſyrians, (and ſo I finde ſome Interpreters carry it) or thef[illegible: 1 letter] Idols, and that is eſpecially aymed at, but the the other may beare an Obſervation, and perhaps both may be included. It is a dangerous thing, very ſinfull and vile for the people of God to joyne in aff[illegible: 2 letters]ciation with Forraigners that are of a different Religion,Asſociation with thoſe of a different Religion is dangerous. to think to have help from them. The people of God, Jer. 42. were ſet upon this, to have their aſſociation with Egypt, and they could not be brought from it; and if you read that Story, it will appear to be very vile and dangerous; they ſeemed to yeeld unto God, that they would doe what hee would have them, and they would not goe into Egypt if he forbade it; but in Chap. 43. when Ieremiah had told them the mind of God, that they ſhould continue in the land of Iudah, and not goe down into Egypt, Then ſpake Azariah, and Joha[illegible: 1 letter]an, and all the proud men, ſaying unto ſeremiah, Thou ſpeakeſt falſly, the Lord hath not ſent thee to ſay, Goe not into Egypt to ſojourn there. They are loth to break off their aſſociation with Egypt. I remember Gwalter in his Comment upon Hoſea, though not upon this Text, telleth a ſtory of the Grecian Churches, that in the yeare 1438. becauſe they were afraid of the Turks breaking in upon them, they ſent to the Biſhop of Rome, that they would be under his ſubjection, meerly that they might have the help of the Latine Churches to keep them from the rage and tyrannie of their adverſaries; but within a few yeares they were deſtroyed, Conſtantinople and the Empire were ſubdued, ſo as Heatheniſme and Atheiſme prevailed, and this is the fruit ſaith hee of ſeeking the aſſociation of others in a ſinfull way. But becauſe this is not the chi[illegible: 2 letters] thing that is aimed at we paſſe it by. She ſaid ſhe would goe after her Lovers, Obſer. that is, her Idols. What thoſe were we ſhall ſee by and by. Idolaters uſe to keepe good thoughts of their Idols. They call them their Lovers, they look upon their Idols as thoſe that love them; and hence they uſed to call them Baalim, from Baal, a husband. So it ſhould be the care of the Saints, evermore to keep good thoughts of God, to look upon God as their Lover, as one that tendereth their good. Idolaters doe ſo to their Idols, ſhall not the Saints do ſo to the true God? My brethren, let us not be ready to entertain hard thoughts of God, it is a dangerous thing. Gods great care is to manifeſt to us, and to all the world that he loveth us, and he hath done much to manifeſt to us here in England,Wee muſt keepe good thoughts of God. and to our brethren of Scotland, that he loveth us and them. In Revel. 3. 9. the Text ſaith of the Church of Philadelphia, that God loved them. Forty yeares ago Maſter Brightman interpreted that Text of the Church of Scotland; Philadelphia ſignifieth as much as brotherly love: You know how they are joyned in Covenant one with another, and wee ſee that thoſe that ſaid they were Iewes, they were the Church, the Church, but proved themſelves to be of the Synagogue of Satan, are forced to bow before them; and if they were not madde with malice, they muſt needs acknowledge that God hath loved that Church. And ſince God hath done great things for us, to manifeſt that he is the lover of England, let us then keep good thoughts of God. Seventhly, Idolaters highly prize the love of their Idols. They do not only maintain good thoughts of their Idols, or thinke that their Idols are their lovers,Obſer. but they ſet a price upon them, they ſaid I will follow my lovers, I muſt make account of their love, they muſt doe me good for ought I know more then any thing you ſpeak of. It is true both of bodily whoredom and ſpirituall whoredom, I will onely make uſe of one Scripture to daunt the heart of whore-maſters and uncleane wretches that ſo much prize the love of their whores and whore-maſters. You prize their love, but what get you by it? you get Gods hatred by it. You rejoyce that you have the love of your whores, and upon that God hateth and abhorreth you. Marke that good you will ſay. Thus, Pro. 22. 14. The mouth of a ſtrange woman is a deepe pi[illegible: 1 letter], he that is abhorred of the Lord ſhall fall therein. What get you by this? your whores imbrace you, and God abhorres you. If there be any whore-maſter, any unclean wretch in this Congregation, either thou art an A[illegible: 1 letter]heiſt or this text muſt ſtrike thee at thy heart. Art thou in that way and yet not repenting, thou art the man that this day God tells thee to thy face, that he abhorres thee. But how then ſhould wee prize the love of JESUS CHRIST our husband? Cant. 1. 4. The remembrance of thy love is better then wine. The Church prizeth the love of JESUS CHRIST more then men in the world prize their delight in wine.If we prize Chriſts love, hee will prize ours. And my brethren doe you prize Chriſts love, and Chriſt will prize yours, and that is obſervable, according to the degree and way of your prizing Chriſts love, ſo Chriſt will prize your love. Cant. 4 18. you have there the ſame expreſſion of Chriſts love to his Church, anſwerable to what hers was before, Thy love is better then wine ſaith the Church to Chriſt, How much better is thy love then wine? ſaith Chriſt to the Church: Eightly, I will follow my lovers. In bodily and ſpirituall whoredome there is a following hard after thoſe things they commit whoredome withall.Obſer. I will follow them and not onely ſay they are my lovers, but I will expreſſe it by following of them. The heart of whore-maſters and Idolaters do follow hard after their uncleanneſſe in bodily and ſpirituall filthyneſſe. Firſt for bodily filthyneſs, obſerve whore-maſters how they follow their lovers, Joſephus in his Antiquities tells us this ſtrange ſtory of one Decius Mundus, that offered to give ſo many hundred thouſand Drachmies, that came to ſix thouſand pound Engliſh money to ſatisfie his luſt one night with a whore, yet could not obtaine his deſire neither. Will not you be content now who have been guilty of ſpending a great part of your eſtate, in a way of uncleanneſſe, now to doe as much for Religion, for God, and Chriſt, and his Kingdome, as ever you have done for your whores? If there ſhould be any in this place that have beene profuſe for their uncleanneſſe, and yet now are ſtrait handed in theſe publike affaires, ſuch as theſe are fitter to be taken out of Chriſtian congregations, and to be ſhut up in ſlies. For ſpirituall whoredome, I ſhall ſhew you how ſuperſtitious and Idolatrous people as they prize their idols, ſo they follow hard after their lovers. You know that ſtory of the children of Iſrael when the Calfe was to be ſet up, upon proclamation all the men and women tooke off their ear-rings and their jewels, and brought them to Aaron to make the Calfe. What a ſhame will it be to us if we ſhould keepe our eare-rings, and our jewels, and things perhaps that have not ſeene the ſunne a great while, that we ſhould keepe them now when God calleth for them! Let women do that for God & his truth, for your own liberties & poſterities that they did for their Idols. Though you have care-rings, and jewels, and rings that you prize much, yet let them be given up to this publicke cauſe. And it were a ſhame that gold-rings ſhould be kept meerly to adorn the fingers when the Church and State is in ſuch neceſſity as it is. Away with your niceties now and your fineneſs and bravery, and look to necesſities, and to the preſervation of the lives and liberties both of your ſelves and your children, If you ſhould ſee a malignant party come with their ſpheares and pikes, and your children ſprawling upon the toppes of them, and their blood guſhing out, what would your gold-rings, what would all your niceties and braver doe you good? I will give you for this (becauſe it is a point of ſuch concernment) foure notable expresſions in Scripture about Idolaters eagerneſs and earneſtneſs of ſpirit in following after their Idols. The firſt is Iſa, 57. 5. The Text ſaith there, that they were inflamed after their Idols, they were on fire after them. The ſecond is, Jer. 50. 38. They were madde upon their Idols. Thirdly, You have a text more ſutable to that I am ſpeaking of; It is Iſa 46. 6. it is ſaid there, that they did lavi[illegible: 1 letter]h gold out of the bagga. They did not onely give their gold rings that were of no uſe, and part with that which they could well ſpare, but they did laviſh gold that was in the bagge: they would not onely bring ſome of it, but they did laviſh it, for ſo the word is; and they laviſhed not their ſilver but their gold, and that not a piece or two out of a paper, but out of the bagge, they brought their bagges of gold, and did laviſh gold out of them, and this they did for their Idols, Oh what a ſhame is it then that any ſhould be penurious, and not come off full in the publicke cauſe of the Church and Common-wealth? The fourth Text is Jerem. 8. 2. and there we have five expresſions together of the purſuance of the heart of Idolaters after their Idols, the like wee have not in all the booke of God in one verſe. Speaking of their Idols. Firſt he ſaith, whom they have loved. Secondly, whom they have ſerved. Thirdly, after whom they have walked. Fourthly, whom they have ſought. And Fifthly, whom they have worſhipped: and all this in this one verſe, O how are the hearts of people ſet upon the wayes of Idolatry! I remember Cambden reports of a King of England, Canutus, that ſpent as much upon one croſſe, a[illegible: 1 letter] the revenues of the Crowne came unto in a whole yeer, he was ſo profuſe in charges about his ſuperſtitious vanities. Maſter Calvin in a Sermon of his upon that Text ſeeke ye my face, hath this expreſſion. Fooliſh Idolaters when they endure much in their pilgrimages ſpend their money, waſte their bodies, and abuſed in their travail, yet they goe on, and thinke all ſufficiently recompenced, if they may ſee and worſhip ſome Image of a Saint or holy relicke: Shall the beholding, ſaith he, ſome dead carrion or apiſh Idol have more power to ſtrengthen them then the face of God in his ordinances ſhall have to ſtrengthen us? My lovers that gave me my bread and my water, my wool and my flaxe, mine oyle and my drinke. What were theſe Idols? The Idol that gave their bread was Caeres, ſhee was the goddeſſe that the Heathens did worſhip for corne. For their water, Luna, the Moone was the Idol they worſhipped for their drinke, and all moiſt things. [non-Latin text not transcribed]. For their wool and flaxe Aſhtaroth was their god: And for their oyle Fryapus. The ſeventy tranſlate that which wee ſay here wooll, clothes; and that which we ſay flaxe, they linnen; and they likewiſe for the fuller expreſſion adde a word or two more, and all other neceſſary things. So they, though their Idols gave them all, flaxe, and wool, and hempe and all things. Obſerve from hence. Idolaters have a great many idols to ſupply their ſeverall wants.Obſer. My lovers, in the plural number. The idols of the Heathen do not ſupply all good, but one one thing, and another another thing. And that is the difference betweene the true God and Idols. The excellency of the true God is, that he is an univerſal good, we have all good, flaxe, and oyle, and bread, and wine, and all in one, in our God, in our lover. And that is the reaſon that God chalengeth the whole heart. Idols are content with a partiall obedience, becauſe they are but partiall in beſtowing of good things, but God juſtly requires the whole heart of his worſhippers, becauſe he is an univerſall good to them. My Lovers that gave me my bread, &c. Marke, The end that Idolaters ay me at in their worſhip is very low. They follow their lovers and are very earneſt, for what I pray? for their wool, and their flaxe, and their bread, and their water, their oyle and their drinke. Theſe are the things they aime at; they deſire no more, they look no higher, may their fleſh be ſatisfied, give them but-liberty to ſport on the Lords day, to have their feaſts, their wakes, merry meetings and they care for no more. Their ſpirits are vile, and accordingly is their worſhip. Therefore their worſhip is external, it is bodily, becauſe their aimes are at externall and bodily things. As a mans end is, ſo is a man, either baſe or honourable. There are many men that cry out as if they aimed at God and Religion in many things they doe, they make a noiſe about Religion, and God, and Chriſt, and his Ordinances, and the publicke good, but the truth is, their aimes are at gaine and credit, and at their wool and their flaxe, and herein they ſhew the baſeneſs of their ſpirits, like the lapwings that make a loud cry, as if they were come neere their neſts, when their neaſts are ſomewhere elſe.The en[illegible: 1 letter]es of falſe worshippers are very low and meane. VVhatever their cry be for God and the publicke good, but if you marke them, their neaſt is in their wool, in their flax, in their profit in their honour and preferment, in theſe outward things. But the end of the true worſhippers of God is a great deale higher, they ſoare aloft, there is a ſpirituall heighth of ſoule whereby they are raiſed upwards by the grace of God. A godly mans feete are where a wicked mans head is, that which he accounteth his chiefe good, a godly man can trample under his feete. He lookes at God himſelfe, at his ſervice, he worſhippeth the high God: he is a child of Abraham, not Abraham but Abraham, what is the ſignification of that? Pater excelſus; A true child of Abraham hath a high ſpirit. a high Father, for he is the father of children of high ſpirits, not only of Children that are beleevers, but of thoſe that have high & raiſed ſpirits, ſo Abraham ſignifieth a high father. Cleopatria told Marcus Antonius, that he was not to fiſh and angle for gudgeons and trouts, but for Caſtles, & Forts, and Towns; ſo I may ſay of a Chriſtian, he doth not fiſh & angle, eſpecially in matters of Religion, for wool, and flax, and oile, he hath no ſuch low and baſe ends, but at God, and Chriſt, and heaven, and glory, and imortality, he lookes there; he ſerves God not for theſe things, hee deſires theſe things, that by them he may be fitted more to ſerve God. One that hath beene acquainted with the free grace of God in Chriſt will ſerve God for himſelfe without indenting with him, he will be willing to go into Gods Vineyard, and not indent for a penny a day. You that will indent with God in his ſervice and will have your penny, you who have ſuch low and meane ſpirits, God may give you your penny and theres an end of you. But further marke,Obſ. there is another obſervation flowes from hence. There ends are [illegible: 1 letter]ow, they looke no higher then corne, and flaxe, and wooll, and oyle. Men love that Religion that brings them moſt corne and wine, &c. Hence it followes, that that way of Religion that men can get moſt bread, and wool, and flaxe, and oile by, that is the way that moſt people will follow, becauſe the hearts of moſt people are low and baſe, and they aime at no higher things. That way of Religion that moſt eſtate is got by, that can pleaſe the ſence, that is the Religion that pleaſes moſt people. It is the ſpeech of one Pamchtius an Heathen, Make me a Biſhop, ſaith he, and though I be now a Heathen yet I will bee a Chriſtian as well as any other:Fac me pontificem et Christi anus [illegible: 1 letter]ro. He ſaw in what pompe the Biſhops lived, and by that he thought it was a fine thing to be a Chriſtian. By outward pompe and glory Antichriſt draweth many followers, they go where they can have moſt wool and flaxe, they can get moſt preferment that way. I remember a ſtory I have read of AEneas Silvius, hee obſerved the reaſon why the Pope prevailed againſt the Councel, though it was a general councell, which hee ſaid was above the Pope, though afterwards when he came to be Pope himſelfe his minde was changed, but how came it to paſſe that the Pope alwayes prevailed? this is the reaſon, ſaith he, the Pope hath a great many places of preferment and honour to give, the general councel hath none, the general Councel can enquire after the truth, and preſent the word, and can tell what is Gods mind, but it hath no honour, no promotion, no preferment to give, therefore alas the general Councel prevailes little; the Pope getteth all, and all becauſe he hath Biſhopricks,Novi homin[illegible: 1 letter]m non ex vna canoni catu nebilem commonſtrantem digito delicatiorem penem & vin. m quod, preſtan. i[illegible: 1 letter]ſimum erat oppoſitum haec in quit ſunt quae faciunt ut hoc vitae genus dejerere non libeat. Triobojare Beneficium. and Cardinals places, and livings, and great honours to beſtow. Luther in his Comment upon Hoſea, and upon this Text tells a notoble ſtory of one that he knew that lived like a Noole man by his many Eccleſiaſticall preferments, who when he was at his table, and bread and wine was brought to the table, that was excellent bread and wine, he (pointing to it with his finger) ſaid theſe are the things tha[illegible: 1 letter] make me that I cannot leave this kinde of life, and ſo after he came to be a Biſhop, who had ſeveral Canon-ſhips before. So certainly theſe are the arguments that prevaile moſt in the world, arguments taken from bread, and flaxe, and wool and oyle, are ſtronger arguments then any taken from the Scripture, then any thing taken from the honour of the Father, Sonne, and holy Ghoſt, When men can come with Sauls arguments, 1 Sam. 22. 7. Will the ſonne of Jeſſe give every one of you fields and vineyards, and make you all Captaines of thouſands, and Captains of hundreds? what will you follow him? can he prefer-you? O no, he can doe little for you; ſo I ſay when men come with this argument, you go along in this way, I pray what will this bring you in? what preferment will you get this way? you may get preſerment in the other way, this drawes, this prevails. It was a ſpeech, not many yeers agoe, in a publicke Commencement at Cambridge, made by the Vice-Chancelour, ſpeaking to the young Scholars, wiſhing them to take heed of being Puritans, what can you get in that way ſaith he? you ſhall live poorely, perhaps you may have ſome three halfe-penny ben[illegible: 1 letter]fice in following that way; but in the other way come to be children of the Church, and then you may be ſure to have good benefices, you may come to be Prebends, to be Deans, to be Biſhops: Thus he perſwaded the young ſcholars to take heed of Puritaniſme. There is a mighty ſtrength in this Argument upon the hearts of moſt.Magis ſoliciti de meroquam de vero [non-Latin text not transcribed] magis amantm[illegible: 1 letter]n di deliti[illegible: 1 letter]s quam Chriſti divitias. Hence the poverty of Chriſt is great ſcandall and offence to moſt people, when they ſee that Religion will not bring them flaxe, and wool, and oyle, but that they muſt live poorely, they ſcandalize at this exceedingly. It is reported in the ſtory of Charles the great, that he having war with an heathen King, Aygolandus King of Africa, becauſe this King would make peace with Charles, hee made ſome profeſſion as if hee would be a Chriſtian, and Charles was very glad of this, and got him to his Court to parley with him; being in his Court he ſaw 30. poore people that Charles fed, who were halt, and may med, and blind, and in a very poore garb, Charles the great did it on purpoſe, becauſe he would have poverty before his eyes continually, that hee might not be too high in, and proud of his proſperity. Now when Aygolandus ſaw them, who are theſe ſaith hee? Theſe ſaith Charles are the ſervants of God: nay then replyed he, if your God will keep his ſervants no better, I will be none of his; I thought to be a Chriſtian, and to ſerve your God, but ſeeing thoſe that ſerve him have no better food nor no better rayment then theſe, I will be none of thoſe ſervants. Thus it is with many, thought their conſciences are convinced which is the beſt way, yet becauſe of the want of flaxe, and wool, and oyle, they will not come off. Further obſerve, It is a ſhamefull thing for men to make Religion to be in ſubjection to their wool,Obſer and corne, & oyle. They have done ſhamefully in this. Many wil do this,It is a shamefull thing to ſubiect Religion to corn, wine, and flaxe, and wool. but this is very ſhamefull. Before I ſhewed that it is ſhamefull to ſubject Religion to politique affairs, to the publique State of a Kingdome, but now to ſubject Religion to our owne baſe ſenſualities, to our own particular ends, for profit and preferment, oh this is very ſhamefull. Gain gotten this way, it is filthy lucre, as the Scripture ſaith of it, yet hujuſmodi lucri dulcis odor, the ſmell of this gaine is very ſweet unto many. What, is thy Religion ſerviceable to gain, to a trade, to ſenſuall luſts? what is this but to ſtop the holes of a mudd wall with diamonds and precious pearls? That were a folly you will ſay, that becauſe you have a hole to be ſtopped in a mud wall, to put in diamonds and pearls to ſtop it, and to make ſuch precious things ſerviceable to ſuch baſe ends, thou doſt as much, thou wouldſt have that which ſhall be a content to thy fleſh, and thou wilt make Religion ſubject to that, thou art as baſe and vile in this. Religion my brethren is the glory of a man, the glory of a nation, and ſhall we turn this glory into ſhame? It is a baſe thing in Magiſtrates to ſubject the acts of juſtice to their baſe ends, for gain and profit; for a Judge, or a Juſtice of peace, or a Prelate to ſhew moſt favour where there is moſt flaxe, and wool, and oyle, where Butts, or rundlers of Sack, or the like are to be got, this is baſeneſſe in them: But to ſubject Religion to ſuch baſe ends as theſe, this is the villany of all baſeneſſe. A generous ſpirit is far from this. It is obſerved of the generous ſpirit of Luther, that when a Papiſt was vexed at him for his preaching and writing, faith a Biſhop, there is ſuch a ſtir with this Luther, why do you not ſtop his mouth with preferment? As it hath been the ſpeech of a Biſhop here in this land, that hearing that a Kinſman of his was a zealous Preacher; [illegible: 1 letter]erm[illegible: 1 letter]ns illa beſtia non cura[illegible: 1 letter] aurum. well falth he, let me alone, I will ſilence him; and indeed hee did, How? He gave him two livings, and that ſilenced him preſently. So here, why do you not ſtop this Luthers mouth with preferment? He preſently anſwered, That Germane beaſt cares not for money, he is above money. He called him beaſt in his anger, whereas he might have called him an Angel, becauſe his ſpirit was above theſe things, his mouth would not be ſtopped with them. Some mens luſt of malice goes beyond their luſt of covetouſneſſe, like thoſe Cockatrices, Quaſi vero deus nolit darelanem eccleſiae ſuae aut ſatius ſit aſathana pe[illegible: 1 letter]era. Jer. 8. 17. that will not be charmed, it is a ſhamefull thing then that our zeale for God ſhould not goe beyond our luſt for gaine, to ſubject your Religion to flaxe, and wool, and oyle, it commeth from a baſe diffidence in God, as if he would not provide for us ſuch outward things, therefore Luther hath this expreſſion in his Comment upon Hoſea. They followed their idols for bread, and wool, and flaxe, and oyle, as if God would not give bread to his Church, or as if it were more ſafe to goe to the Devill for it, as if we could not have wool enough, and flaxe enough, and oyle enough from God. Oh let us truſt God for all, for our cloaths, for our meate and drink, for our eſtates, for our children, God certainely will feede his Church. And yet thoſe men that have hearts ſo baſe themſelves, they thinke it impoſſible for any man but to be taken with ſuch arguments: They may talke of Religion and conſcience ſay they, but I will warrant you they may be taken off with money, and preferment, places of profit and honour. They think it impoſſible for men to ſtand againſt theſe arguments. It putteth me in mind of that ſpeech that Balaak uſed to Balaam, Did not I earneſtly ſend unto thee to call thee, wherefore cameſt thou not unto me? Am I not able to promote thee to honour? As if he ſhould have ſaid, Thou art a ſtrange man indeed, did not I ſend thee word that I would promote thee to great honour, and give thee ſilver and gold, or whatſoever thou wouldſt have? What will not preferment and money tempt you? I thought this would have tempted any man in the world. Thus many think that whatſoever mens Spirits are, they may be taken off with promotion and money: But let all ſuch know that there are a generation of men in the world of true generous Spirits, that are above all theſe things, and take as much delight, and have as much ſweetneſſe in denying theſe places of honour and preferment, and gaine, as thoſe that offer them have in the enjoying of them. It was a notable ſpeech Plynie had concerning Cato (It is in his Epiſtle Dedicatory to his naturall Hiſtory) ſpeaking of what a notable ſpirit he was, Cato (ſaith he) tooke as much glory in thoſe dignities and honours that he denyed, as he did in thoſe he did enjoy, Certainly it is ſo with the Saints, the true generous ſpirit of Chriſtians take as much content in thoſe places of preferment they deny for Chriſt, as in any gaine they enjoy. There is no tempting of ſuch men. Let us pray therefore for thoſe that are intruſted by us, not onely for civill things, but for matters of Religion, that temptations for bread, & corne, and wool, and flaxe, and wine, and oilemay never tempt them, that the preferment, and gaine may never byaſſe their ſpirits, may never ſway them. Theſe meanes have been aſſayed (certain it is) totempt ſome of them with, ſuch wayes have not been left untryed by ſome, and have prevailed, but thorough Gods mercy he hath preſerved others, and he hath made the world to know that Chriſt hath a people to whom Religion and the publicke good is more deare then all the flaxe, and wooll, and wine, and oyle in the world, then all the eſtates, and high places, and great preferments that can be offered them. And now the Lord our God keepe this in their and in our hearts for ever.

The Fifth Lecture. HOSEA 2. 6. 7. Therefore behold, I will hedge up thy way with thorns, and make a wall, that ſhe ſhall not finde her paths. And ſhe ſhall follow after her lovers, but ſhe ſhall not overtake them; and ſhall ſeeke them, but ſhall not finde them: them ſhall ſhe ſay, I will goe and returne to my firſt husband; for then was it better with me then now. THe laſt day (you may remember) wee ſpake of that reaſon that God giveth in the former verſe, why he would ſhew Iſrael no mercy, becauſe that ſhe hath done ſhamefully, and ſaid ſhe would go after her lovers that gave her her bread and her water, her wool and her flaxe, her oyle and her drinke. There are yet one or two obſervations (that time would not give us leave to ſpeak of the laſt day) in thoſe words. I will onely give you a hint of them, and paſſe ſuddenly to theſe two verſes. The firſt is this,Obſre. Proſperity and ſucceſſe in an evil way is a great hardning of the hearts of men in their evil. I will follow after my lovers, for they give me bread, Proſper[illegible: 1 letter]ty in evill wayes hardens. and water, and wooll, and flax, and the like. I remember Euſebius reports that Maximilian the Emperour in an Edict of his againſt the Chriſtian, crying out of Chriſtian Religion as an excrable vanity, & ſeeking to confirme the Heathens in the worſhipping of their idol gods. Behold ſaith he, how the earth bringeth forth fruit for the husbandman in abundance, how our medows are adorned with flowes and h[illegible: 1 letter]rbs, and moiſtned with the dews of heaven, what health we have, and what quiet and peaceable lives; and thus he goeth on in ſeeking to conforme the hearts of Idolaters in their wicked wayes. Proſperity in a wicked way is exceeding hardning. That ſtory of Dyoniſius is famouſly known, having committed ſacr[illegible: 1 letter]ledge againſt their Idol-gods, robbing their Temples, yet his voyage being proſpetous, after he had ended his journey, hee boaſted himſelfe that though he did not worſhip the gods as others did, yet he proſpered as much as they. In that yeere when thoſe Innovaſions in Gods worſhip were principaly brought in amongſt us, eſpecially in that Dioceſe of Norwich, is proved to be a very fruitfull yeere; and one Commiſſary among the reſt in his Court, after the harveſt was taken in, ſpeakes to the Countrey-men in this way, Doe you not ſee how God proſpereth us? What a plentifull harveſt have we had this yeere? This is ſince you began to worſhip God with more decency then you we[illegible: 2 letters] wont to doe. Thus attributing all the goodneſſe of God to that way. Let it be all our prayers, that God will never proſper us in aſinfull way. Further, It is very obſervable how often this word My is iterated: Give me My bread, and My water, and My flax, and My oyle, and My wooll, nothing but My. We noted the laſt day, what hurt thoſe little words, thoſe particles [I] and [Will] doe: Now we are to conſider what evil there is in this particle [MY] Hence the obſervation is,Obſ. That carnall heatts looke upon what they enjoy as their owne, and thinke they may uſe it as their owne; and eſpecially ſuch as are Idolaters. Though they will acknowledge that that they have commeth from the Idols, (as here they did, for they ſaid their Lovers gave it them, yet when they had theſe things, they thought they might do with them what they would, then they were theirs, Mine, and mine, and all is mine. Thus it is uſual for carnall ſpirits to acknowledge in the general that that they have commeth from God, but when they have it, then it is their owne they think; they little thinke that God reſerveth the propriety of what they have after he hath given it them. You miſtake if you think that that is all the acknowledgement you owe to God for what you enjoy, that you had it from God;God reſerveth propriety in all that he giveth, unto us. but you muſt acknowledg like wiſe that God reſerveth his propriety after he hath given it you. God doth never give any thing in that way that one friend giveth to another; a friend may give you a gift, yet when you have it, it is your owne, and you may uſe it as you pleaſe, your friend parteth with his own propriety. God never giveth any thing ſo, as to part with his own propriety; though he hath given it you, yet you cannot ſay it is Mine, in reſpect of God, it is ſtill his. There is no ſuch bond upon conſcience as to uſe all the comforts we have for God as this, & ſee that all comes from him in the way of a covenant of grace. I ſay this it is that will lay a bond upon conſcience, to make uſe of your eſtates, and of all you enjoy for God, and not thinke to employ them for your own ends: It is not the ſlight acknowledgement that Idolaters have, that all comes from God, will doe it; Carnal men looke upon that they have, comming from God through ſecond cauſes, and no further; but a Chriſtian lookes upon that which he hath as coming from God in a covenant of grace, and this engageth the heart ſtrongly to uſe all for God, from whom all is received in ſuch a way. Verſe 6. Therefore behold, I will hedge up thy way with thornes, and make a wall, that ſhe ſhall not finde her paths, &c. Theſe two verſes are the workings of Gods bowels of mercy towards his Elect amongſt Iſrael, in the midſt of the moſt dreadfull threatnings againſt her. They are as it were a Parentheſis of grace (in the Chapter) to the Elect, though mingled with ſome ſeverity. They are indeed the Epitome of the whole Chapter, for I told you in the diviſion of the Chapter at the beginning, that thoſe were the two parts, declaring Iſraels ſinne, with threatning judgement, and yet promiſing mercy unto the Elect, unto ſome amongſt them. The firſt part is from the beginning to the 14. verſe, the ſecond from the 14. verſe to the end; Only this 6. and 7. ver. commeth in the midſt, as it were a parentheſis, and containeth the ſum of all the other; for hee was in a threatning way altogether in the 4. and 5. verſes, and you ſhall finde him in the 8. verſ. and ſo on, going in a threatning way again: Onely in this 6. and 7, verſes is abu[illegible: 1 letter]dance of grace, though mixed with ſome ſeverity, as you ſhall ſee in the opening of them. For the explication of the words. Therefore. This muſt have reference to ſome-what before, and anſwereth to a Wherefore, Therefore, Wherefore? Becauſe I have dealt with you by the way of my Prophets; in convincing, in admoniſhing, in threatning, and all this will not doe, therefore I will deale with you in another way. Therefore behold.] That way of mine that I now ſpeak of, it is a ſingular way, you ſhall find much of the grace of God in this way, a wonderfull way that I will deale with you in now, Behold. I will hedge up thy way.] There is a two-fold hedge that God makes about his people; There is the hedge of protection to keep evill from them, and there is the hedge of affliction to keep them from evill. Firſt, the hedge of protection, that you have in Iſa. 5. 5. where God threatneth that he will take away the hedge from his vineyard, he will take away his protection; and ſo it is ſaid of Job, that God had hedged him about; but that is not the hedg heer meant, it is the hedg of affliction. I will hedge up thy way, that is, I will bring fore and heavy afflictions upon you, but yet in a way of mercy, theſe afflictions ſhall be but as a hedge to keepe you from evill, they ſhall not do evill to you, or bring evill upon you. I will hedge [illegible: 1 letter]p thy way with thornes.] That is, I ſee you will be going on in theſe wayes of Idolatry and falſe worſhip, I will make them difficult to you, you ſhall goe through thornes; if you will goe to your Idols, you ſhall not get to your Idols, but you ſhall be pricked. It is a Metaphor taken from a husband-man, who when the cattle will break over paſtures, makes thick hedges that they ſhall not get over, they ſhall be pricked, it ſhal be with much trouble if they do goe over. So I will deal with you ſaith God. Or when a husband-man ſeeth paſſengers make a path in his ground too broad, and ſo ſpoile the graſſe or the corn, hee layeth thornes in the way that they cannot goe into his corne; or if they doe, they ſhall goe with ſome trouble: ſo ſaith God, I will hedge up your way with thorns. And make a wall.] Maceriabo Maceriam, I will wall a wall, ſo the words are. It may be they will get through the thorns, but though they do get through I have another way to deale with them, I will come with ſtronger afflictions and they ſhall be of more power to keepe them from their ſame, they ſhal be as a wall, and though they get through the thorns, they ſhal not get over the wall. That ſhe ſhall not find her paths.] Mark the change of the perſon, that is obſervable, I will [illegible: 2 letters]dge up thy way, firſt, and then I will make a wall, and ſhe ſhall not find her paths; the perſon is changed, and ſo wee have it often in Scripture, that is to ſignifie ſome kind of perturbation of ſpirit, that manner of ſpeech is uſuall amongſt men when their ſpirits are troubled, they ſpeak ſometimes in one perſon, ſometimes in another: And indeed the Lord here ſpeaks after the manner of men, as if his Spirit were troubled at the perverſeneſſe of his people. Beſides the change of the perſon here is to expreſſe ſome indignation of God againſt their perverſeneſſe, therefore he ſpeakes as if he would turn from them, and rather ſpeake to ſome body elſe, as if hee ſhould ſay, I ſpeake to theſe, yet they are ſtubborn and ſtout, well I will ſpeake to all that are about them, to all the beholders, take notice of their ſtubborneſſe, and perverſneſſe, and judge between them and me. And ſhe ſhall follow after her lovers, but ſhee ſhall not over take them; and ſhe ſhall ſeeke them, [non-Latin text not transcribed] Vadam. [non-Latin text not transcribed] perſequa. [non-Latin text not transcribed] but ſhe ſhall not finde them. In the 5. ver. it was but I will goe after my lovers, Vadam, but here it is, ſhee will follow, from that root which ſignifieth perſequor, to follow with eagerneſſe, it is not only ſectari, but inſectari, the word is the very ſame that is uſed for perſecutors, who eagerly purſue thoſe that they doe perſecute. Pſal. 7. 5. David ſpeaking of his enemies following of him, the ſame word is uſed that is here, ſave me, ſaith he, Leſt the enemy perſecute my ſoule, It is the ſame, and ſo the Seventy turn it. Yea, and beſide the form of the word, it being (in Piel) that ſignifieth to do a thing auxiouſly, and diligently, carefully, whereas (in Cal.) it ſignifieth onely a bare doing of a thing: but when it commeth into forme, as thoſe that are skilfull in the Hebrew tongue know that fignifieth to doe a thing with care, that ſolicitiouſneſſe, and diligence, ſo therefore it is turned by Polanus, anxie proſecutus eſt, She hath proſecuted or followed with a great deale of care. So that this is more then the other, for it ſeems that after ſhe had ſome affliction ſhe grew worſe for a while, and was more eager upon her Idols then ſhe was before. But ſhe ſhall not over take them. Though ſhe be never ſo much ſet upon that way of evill, yet I will take a courſe to keep her from it, ſhe ſhall not overtake them. Yea She ſhall ſeeke them, [non-Latin text not transcribed] S[illegible: 1 letter]udioſe qua[illegible: 1 letter]rens[illegible: 1 letter] but ſhall not finde them. The word ſignifieth to ſeeke with a great deale of endeavour, not onely to ſeeke in ones thought and minde, but to goe on to walke up and downe that wee may finde it, is by the Seventy turned by divers words that ſignifie a ſeeking more then ordinary.Summae conatuam. bulatione & pedibu[illegible: 2 letters] But ſhall not find them. Let them be never ſo ſet upon their ways of Idolatry, yet I will keep them from them. Then ſhall ſhe ſay, I will goe, &c. This ſhall be the effect of it. [non-Latin text not transcribed]. One would think all this were nothing but threatning, oh no, it is mercy, for it is for this end, that ſhe might at length ſay, I will goe and returne to my firſt husband, &c. You may take them in the meaning of theſe verſus, and the ſcope of them in this ſhort paraphraſe: As if God ſhould ſay, Oh you Iſraelites, all you have grievouſly ſinned againſt me in forſaking me, and following of your lovers, ſore and heavy evills are ready to befall you, even you my elect ones, upon whom my heart is for good, you have involved your ſelves in the common guilt of this wickedneſſe, therefore even you muſt expect to be involved in the common calamity that ſhall come upon the nation, and when you are under thoſe calamities, know that I know how to make a difference between ſinner and ſinner, though guilty of the ſame ſin, though under the ſame affliction, that what ſhall be for the deſtruction of ſome, ſhall be in mercy to others, it ſhall be but to hedg up your ways, to keep you from further ſinning, to make your wayes of ſinne difficult, that ſo your ſoules might be ſaved: and although your hearts will be a long time perverſe, and will not come in and ſubmit to me, yet I will ſo order things in the way of my providence, that at length I will ſo worke upon your hearts, that you ſhall come in and return unto me, you ſhal bethink your ſelves and remember what ſweetneſſe once you had in my wayes, and you ſhall take ſhame to your ſelves, and acknowledge that it was then farre better with you then it is now, and ſo I will remain to be your God, and you ſhall give up your ſelves to worſhip and ſerve me for ever. This is the meaning and ſcope of the words. Now then having the words thus opened and paraphraſed, take the ſeverall obſervations, for they are exceeding full, and very ſweet and ſutable. Firſt,Obſer. from the generall the obſervation is, Though ſuch as are in covenant with God may for their ſins be involved in the ſame judgement with others, yet God will make difference between them and others that are not in covenant with him: God will have other ends in his afflictions towards his people then hee hath towards others, though the difference be not in the things that they ſuffer,Iſa. 27. 4 yet the difference is very broad and wide in the ends for which they ſuffer. When the bryars and thornes are ſet before God, it is that they may be deſtroyed, the fire of Gods anger paſſeth through them to deſtroy them; but when God cometh to his people, though ſome anger be ſtirred up for a while, yet all the fruit thereof it is to take away their ſinne. ver. 9. See what difference God makes between ſome and ſome even under the ſame affliction, in that 24. of Jer. ver. 5. I do not know a more remarkable place in the Scripture for this purpoſe, ſaith God there, ſpeaking of the basket of good figges, I will acknowledge them that are carried captive of Iudah, whom I have ſent out of this place into the land of the Caldeans for their good. The difference of Gods aims in afflicting his Saints from his aims in afflicting the wicked. Though they be carried into the Land of the Caldeans, I will acknowledg them there to be my people, and it ſhall be for their good. Well now there was likewiſe a basket that had very naughty figs, and they were carried away captive too, both went into captivity, what doth he ſay of them? I will deliver them (ſaith he, verſ. 9.) to be removed into all the kingdomes of the earth for their hurt. I will [illegible: 1 word] at their hurt when I deliver them into captivity. This ſhould be a mighty ſupport unto the Saints under all their afflictions, though the affliction be the ſame to ſence and view with that of the wicked, yet you ſee the difference is broad. It is true, may the troubled heart ſay, there may be different ends of Gods afflicting ſome & others; hee may afflict ſome for tryall, and others for their ſins; but what will you ſay if an affliction come upon us for our ſins? Is there a difference here? Yes my brethren, though your afflictions come upon you from your ſins, if you be in covenant with God, the difference ſtill may hold, for ſo it is here, thoſe afflictions that here are ſpoken of, God calleth the hedge and the wall, they were fore afflictions, and they were for their ſins, for their perverſneſs, and yet God intendeth good and mercy to them in thoſe afflictions: Here is the vertue of the Covenant of grace, it takes out the ſting, and venome, and curſe even of afflictions, that are not onely for tryal but for ſin, they are to keepe you from greater miſery; if God bring ſome miſery upon you (it ſo appeareth unto you) yet being in covenant with him, this is the bleſſing of God upon you, that thoſe troubles are to keep you from greater miſery that would befall you. That for the general. Now for the particulars, as the words lye, Therefore behold. This inference therefore I told you it was as if God ſhould ſay, thou wilt ſtill goe on, notwithſtanding all admonitions and meanes that I ſhall uſe by my Prophets, therefore behold I will doe thus and thus, From hence we may obſerve, firſt,Obſ. 1. There is even in the Saints ſuch a ſlaviſh diſpoſition remaining that they will ſtand out againſt God along time even againſt admonitions exhortations, convictions, and threatnings of his word. Not only the reprobate will doe ſo, but ſuch is the perverſneſſe of the hearts of men, that even the elect of God will many times do ſo, this is a ſore and grievous evill that it ſhould be ſaid ſo of them, for if there be ingenuity in the ſpirit of men, the very notice of the minde of God is enough to cauſe the heart to yeeld, and ſurely grace doth make the heart of a man ingenuous, and God expects that there ſhould be melting of ſpirit at the very notice given of his diſpleaſure,There remains much of ſlavi[illegible: 1 letter]h diſpoſition in the godly. yet behold even in the hearts of the godly many times there remaineth ſo much ſlaviſhneſſe, that they will not come in but upon Gods dealing very hardly with them, they muſt have many afflictions, they muſt be whipped home before they will returne home, God muſt ſend the dog many times to worry his ſheepe before they will come in. This God complains of Jer. 2. 14. Is Iſrael a ſervant? is he a homs-borne-ſlave? why is he ſpoiled? ver. 17. Haſt thou not procured this unto thy ſelfe? So it may be ſaid of many, even of the Saints when we ſee how the wayes and dealings of God are toward them, yea even God himſelfe ſpeakes thus, What, is ſuch a one a ſervant? is he a ſlave? is not ſuch a one my child? how is it then that hee muſt be dealt with like a ſlave, like a ſervant? Secondly, Therefore, becauſe one meanes will not do it, namely my Prophets admoniſhing, and threatning, therfore I will do thus & thus, therefore I will conſider of ſome other way to deale with you. The obſervation is.Obſer VVhen one means will not keepe from ſinne either thoſe that wee have to deale with, or our ſelves, we muſt not reſt there, but ſet even our braines on work to look after other meanes. What will not this do it? Is there any things elſe that poſſibly may doe it? That means then ſhall be uſed. Thus God (as we may ſpeak with reverence) even ſtudyes his adminiſtrations towards his people when he is fruſtrated in one, and if that do not do it, he bethinks with himſelfe, is there any thing elſe will do it? if there be any thing in the world can do it,God ſtudies what may do his people good. it ſhal not be left unattempted. God doth not preſently caſt off his people, becauſe they ſtand out againſt him in the uſe of one meanes. It is true, for others that are not in covenant with him, God is quick with them, and if they come not in preſently, he cuts them off, and will have [illegible: 1 letter]o more to do with them, but for his own people though they ſtand out long, yet God tryeth one meanes after another, and after that another. This is the grace of God towards his own. It ſhould be our care to imitate God in this, when you are to deale with others that are under you, with your children or ſervants, do not ſatisfie your ſelves in this, I have admoniſhed them, and threatned them, and perſwaded them, What then? yet they will not come in: What will you have no more to do with them then? Will you caſt them off preſently? You ſhould ſtudy what further courſe may be taken, ſtudy their diſpoſitions, What do I think will work upon them if this do not? will faire meanes? will foule meanes? vvill any thing do it? if any thing will, you ſhould labour to deale with them that way. So for your own hearts, when you are convinced of the evill of your own hearts, it is true your conſciences will not be quiet unleſſe you uſe ſome meanes againſt that ſinne that is in your heart, well, but I have uſed meanes, I have layed the word to my heart, the threatnings, the promiſes to my heart, and I have followed Gods ordinances: will it not doe? will not my heart come off? Is there no other meanes to be uſed? what doe you ſay to the afflicting of your ſoule? Try that; you have layed the word to your heart, and you finde it doth not work, try the afflicting of your ſoules in humilliations, faſting, and prayer, for the overcoming of your ſinnes. Thus God doth, when admonitions and exhortations of the Prophets vvill not doe, yet ſaith God, I will try another way, I will bethinke me of ſome other courſe, I will hedge up their way with thorns, & I will ſee whether I can bring them in that way. Theſe two from the inference Therefore. From the note of attention,Obſ. Behold, we have an excellent uſefull obſervation that naturally ſpringeth up.A mercy to have ſtumbling blocks laied in the way of ſin. For God to make the way of ſin to be difficult to ſinners, is a moſt ſingular mercy. Howſoever alwaies it doth not prove ſo, but take it at the worſt, yet it is better for the way of ſin to be hedged with thorns, & to be made difficult to us, then to have the ſmootheſt way that poſſibly can bee. As it is one of the greateſt judgements of God upon wicked men to lay ſtumbling blocks before them in the way of righteouſneſſe; ſo it is one of the greateſt mercies of God to his children to lay ſtumbling blocks [illegible: 2 letters]d difficulties before them in the way of ſin. It is an [illegible: 1 word] way of Gods dealing even with reprobates, with thoſe he hoth no love unto, that in the wayes of godlineſſe, in the way to life, he in his juſt judgement layeth ſtumbling blocks before them, and they appeare very difficult to them, the hedge of thornes compaſſes about the way of righteouſneſſe to the wicked, therefore you ſhall finde it in Pro. 15. 19. that the way of the ſlothfull man is ſaid to be as an hedge of thornes; that is, a ſlothfull man (who is a wicked man there) hee lookes upon any duty that he ſhould perform as compaſt about with an hedge of thornes, God in his juſt judgement ſuffereth difficulties at leaſt to appeare to him in the way of his duties, that makes him to have no mind to them. Now this is a grievous judgement of God to cauſe the way of his feare to appeare ſo difficult, and ſo ſcare them from it, What ſhould I medling with ſuch & ſuch wayes? I ſee I muſt ſuffer thus and thus, there are theſe and theſe ſtumbling blocks that I muſt go over, theſe and theſe troubles that I muſt meete withall, I were better ſit ſtill and be quiet, I ſhall never be able to goe through. Such ſtumbling blocks God layes in the way of godlineſſe before the wicked, and they ſtumble at them & fall, and break their necks. On the other ſide, God in abundance of mercy caſteth ſtumbling blocks in the way of ſin before his people that they cannot get over, if they ſtumble, it is but to break their ſhins and to ſave their ſoules. But when the wicked ſtumble, they breake their necks, and damn their ſoules. But now the wayes of God are plaine to the righteous, Prov. 8. 9. They are all plain to him that underſtandeth, and right to him that findeth knowledge. Gods wayes are very plain to the godly, and ſins wayes are very difficult;O in[illegible: 1 letter]aelices et miſeros quando relinquit Deus homiones ſibi ipſis nec reſiſti[illegible: 1 letter] eorum fureri et cupiditatibus: ſed vae illis ad quorum peccata connive[illegible: 1 letter] Deus. Luther. but on the other ſide, to the wicked Gods wayes are very difficult, and the wayes of ſin are very plain. Oh unhappy men, ſayes Luther, when God leaveth them to themſelves, and doth not reſiſt them in their luſts! woe, woe to them at whoſe ſinnes God doth wink, when God lets the way to hell be a ſmooth and pleaſant way. That is a heavy judgement, and a ſigne of Gods indignation againſt men, a token of his rejection of them, that he doth not intend good unto them. You bleſſe your ſelves many times that in the way of ſinne you finde no difficulty; if a whore-maſter, or a malicious man, who would accompliſh his owne ends, find all things goe on as he deſires, ſo that he hath not any rub in his way, no not ſo much as a prick, he bleſſeth himſelfe. Bleſſe thy ſelf? If thou kneweſt all, thou haſt cauſe to howle, and wring thy hands, for the curſe of God is upon thee, a dreadfull curſe to make the way of ſinne pleaſant. On the other ſide, perhaps many of Gods Saints when they find the wayes of ſinne ſomewhat difficult to them, they are troubled at it, that they cannot have their will. Troubled? thou haſt cauſe to bleſſe God who hath thus croſſed thee, for it is an argument of much love to thee. There is a Behold put to this, that God ſhould be ſo mercifull to them, to make their wayes of idolatry and ſuperſition difficult to them. From hence theſe three obſervations:Obſer. I will hedg up her way with thorns. Firſt, there is much bruitiſhneſs in the hearts of Gods people. Not onely ſlayiſhneſſe that was before, but bruitiſhneſs too: That is thus, they muſt not only be dealt withall as ſlaves (hardly) and ſo be brought home, but as brute beaſts, they muſt have ſome preſent evill upon them, or otherwiſe they will not return out of their evill way, except their ſin be for the preſent grievous and troubleſome to them. It is not enough (you know) to threaten brute beaſts, but they muſt have ſome preſent evill upon them, if wee would keep them from ſuch a place we would not have them goe unto.Much brutishneſs remains in the h[illegible: 1 letter]arts even of the godly. A man that hath ſome underſtanding, though he hath a ſlaviſh ſpirit, yet he may be kept for feare of future evils; but when a man comes to this, that nothing but preſent evils will keep him off, hee is worſe then a ſlave in this, he cannot be kept from ſinne by the exerciſe of his reaſon, God muſt alſo deale with him as a brute beaſt, God muſt come and let ſome preſent evill be upon him to prick him, or elſe he will goe on in an evill way. This is brutiſhneſs, even in the hearts of the Saints. Secondly,Obſer. 2. hence we may ſee the proneneſſe of mens natures to Idolatry the way muſt be hedged up to keep men from it. It is not enough to forewarn men of it, but all means that can be uſed is little enough to keep off men. How wicked then is the way of many amonſt us, who ſeeke to make the way of Idolatry too ſmooth, and plain, and open as they can! yea in ſtead of ſtopping ſuch as have inclinations to it, they lay before them the inciting and intifing occaſions which adde to their owne propenſion ſuch delectation as putteth them on forward with a ſwift facility. Thirdly,Obſer. 3. Afflictions to the people of God, are Gods hedges to keep them from ſinne. The command of God is one hedge, and affliction is another. Therefore ſinne is called by the name of Tranſgreſſion, Tranſgreſſion, what is that? That is, going beyond their bounds, going over the hedge; a man that ſinneth goes over the hedge. And wee finde, Eccleſ. 10. 8. Hee that breaks the hedge a ſerpent ſhall bite him.; Afflictions are [illegible: 1 letter]ods hedges. It is true, in regard of the hedge of Gods command, he that will venture to break that hedge, muſt expect a ſerpent to bite him, muſt expect the biting of Conſcience, the anguiſh and horrour of that: But when that hedge is broke, God cometh with another hedge to keep his people from ſinne, ſo you have it expreſt in Job 33. 17, 18. ſpeaking of afflictions, By them, ſaith hee, hee withdraweth man from his purpoſe, and he keepeth back his ſoule from the pit. As ſuppoſe a beaſt be running to ſuch a paſture, perhaps he doth not ſee the hedge, and it may be if he ſhould run a little further, he would be plunged in a pit, and there deſtroyed, but now the husbandman ſetteth a hedge there, and when the beaſt commeth juſt to the hedge, to the thornes, then it is withdrawn from what it was about, and ſo the life of it preſerved; ſo it may be with a man that is running to ſuch a place, when hee meeteth with ſomething that hinders him, he is drawn from his purpoſe, and his ſoul is kept back from death. You uſe to deale thus with your children, if you live in the Countrey neer ditches and pits of water, you will hedge about the pits, for feare your children ſhould fall into them and ſo the hedge keepeth the Children a [illegible: 1 letter]ive. As afflictions keep the Saints from ſinne, as a hedge to them, ſo the difficulties in Gods wayes keepes the wicked from God. VVhen difficulties therefore do fall out, it ſhould teach us to conſider what way we are in, why? for God uſeth to compaſſe about ſinfull wayes, with difficulties, on purpoſe to keep his people from them. Well, I am in a way going on in it, I am ſure I am compaſt about with difficulties, it may be theſe difficulties are but Gods hedges to keepe me from ſinne; how ſhall I know that? for ſometimes difficulties are but tryals of our graces, and they may be ſuch as call for the ſtirring up of our graces to breake through the hedge, ſo Pro. 8. 19. difficulties are ſaid to be a hedge of thornes; they lye in the wayes of Gods people that are bleſſed wayes, then the worke of the Saints ſhould be to ſtirre up their graces, and to breake thorough the hedge, though they be pricked, and their fleſh torne, that is, their excellency, that they can breake thorough thoſe difficulties, faith will carry through all difficulties in Gods wayes. Therefore here is the triall, when I meet with difficulties, I muſt not forbeare becauſe there are difficulties, but I muſt examine, Is it the way of God or not? If it be the way of God, then lay aſide the thought of difficulties, if I have a rule for it let the difficulties be never ſo many, and the hedge never ſo thicke, yet I muſt breake through, and God is ſo much the more honoured by it: but on the otherſide, if upon examination I finde the way I am in is not warrantable by God, then I muſt know that Gods end in laying difficulties in the way, is to ſtop my going on in it, and it is deſperateneſſe in me to ſeeke to breake thorow, in ſeeking to break thorow I may break my neck, therefore I muſt look to it that I have warrant from God for thoſe waies I am in. Oh that men would think of this when they meet with difficulties in their wayes! I might ſhew how the Saints have many times met with difficulties in their wayes, and yet have gone on with ſtrength; That of Jacob is one of the moſt famous examples we have in the Book of God, the difficulties he met withall, and that in the way that God himſelfe bad him go in. God bade him returne to his Father Iſaac, and yet he met with ſixe or ſeven prodigious difficulties, that one would have thought ſhould have made him doubted whether he was in Gods way or not, and have cauſed him to returne back againe. Firſt, Laban purſueth him, and intends miſchiefe gainſt him; and Eſau he in that journey comes to meet him with a purpoſe to deſtroy him,If our way be Gods wee muſt breake through all difficulties his wives nurſe dyed, and Rachell her ſelfe dyed in that journey, he had his daughter Diana defloured, his two ſonnes committed that horrible wickedneſſe, in murthering the Sechemites: All theſe fell out in Jacobs journey; he might have ſaid, Am I in the way that God would have me? Yes, Jacob was in his way, hee had an expreſſe warrant from God to goe that journey. Difficulties therefore muſt not diſcourage us, but we muſt breake through them; eſpecially in theſe times. It were a low and poor ſpirit, to be kept from a good way becauſe of [illegible: 2 letters]ew thorns, becauſe of ſome difficulties that we meet withall in the way. If we know it be Gods way, goe through it in the name of God, let the difficulties be what they will. But if they be not warrantable by God, let the difficulties we meet withall ſtop us, for God intendeth them to be a hedge to keepe us from ſin. Againe, it ſhould make us be content when any affliction befalls us; why, becauſe it is more then we know that God intends abundance of good to us; It may be, if this affliction had not befallen thee, thou hadſt undone thy ſelf: If this affliction that thou doeſt ſor riggle to get out of, and thinkeſt thy ſelfe ſo miſerable under it, if it had not befalne thee, thou mighteſt have faln into the pit and beene loſt, therefore be not troubled ſo much at the affliction, but examine whether it be not a hedge that God hath ſet, to keepe thee from a further miſery. But it ſeemes that this will not ſerve, there muſt be a wall, as well as this hedge. Hence the obſervation is this, The perverſneſſe of mans heart is ſuch,Obſer. that he will breake through many difficulties to get unto ſin. We reade of Idolaters, who would cauſe their children to paſſe through the fire to their Idols, that was more then a hedge of thorns. We ſee it often that mens hearts are ſo ſtrongly bent upon their ſins, that though it were to paſſe through a great deale of trouble, though they prick and tare themſelves, yet they will have their ſin.Wicked men will ſuffer much for their luſts. As that notable ſtory that Ambroſe tells us of, of one Philotimus who brought his body to grievous diſeaſes, by uncleanneſſe and drunkenneſſe, and the Phyſitians told him, that if he did not abſtain he would certainly loſe his eyes, there was no help for him; as ſoone as ever he heareth this, he anſwereth thus, Valeat lumen amicum. Farewell O pleaſant light, rather then I will deny my ſelf in this, I will never ſee light more; he would venture the loſſe of his eyes, rather then loſe the ſatisfaction of his luſts. Thus it is with many, O what do they venture for their luſts! What an argument ſhould that be to us to venture much for God, to indure hard things for the bleſſed God: though there be ſome hardſhip between us and our duty, breake through all to get to that duty; wicked men will break through great difficulties to get to their ſins. There need be a wall as well as a hedge. VVell, if there be need of a wall, I will have a wall, ſaith God, I will wall up her way, though ſhe may make a ſhift to breake downe the hedge, ſhe ſhall not breake down the wall, it is too ſtrong, and too high. Hence the Obſervation is, God when he pleaſeth will keepe men from their ſinnes in ſpight of their hearts,Obſ. they ſhall not have their way, they ſhall not have their deſire do what they can. VVhen God ſees Men ſet upon their wicked deſires, if they be thoſe that belong not to him, perhaps God may damne them for their wicked deſires, and yet they ſhall not have them neither; they ſhall goe to hell for them and never come to accompliſh them. Saul, how deſperately ſet was he to miſchief[illegible: 1 letter] David? but God made a wall that he could not get to have his deſire doe [illegible: 1 span], Many, eſpecially great Men, how ſtrongly are they ſet upon their deſires! they muſt have it, and they will have it, and they muſt and muſt, nothing commeth from them but muſt and will; well, they may be deceived, God knoweth how to croſſe the moſt ſtubborn and ſtout hearts that live upon the earth, that they ſhall not have what they would have in this world. I will make a wall. God doth thus make a wall about mens ſinnes,God keeps many from thit ſins in a way of violence whether they wil or no. by ſending ſore and heavy afflictions, as about the drunkards way, when God brings ſome grievous diſeaſe upon his body, perhaps he is ſo ſtopped that he cannot drink, that is a wall about his ſinne, that he cannot goe to it according to his deſire: ſo the unclean perſon, God brings ſuch a diſeaſe upon him, that hee cannot have the pleaſure of his luſt, though hee would never ſo faine: ſo when God brings poverty upon others, that they caunot follow their ambition and pride, doc what they can, theſe are as walls to them; but God doth not alwayes doe this in a way of mercy.Obſer. I will make a wall. Firſt, a hedge, and then a wall. Hence obſerve when leſſer afflictions will not ſerve to keep men from their ſins. God uſually cometh with greater and ſorer; I ſee ſome of them will break through the hedge, I will make a wall therefore, that is, I will come with ſtronger and greater afflictions, and ſo keep them off. Levit. 26. 18. If you will not for all this, ſaith God, turne unto mee, I will puniſh you ſeven times more, and I will breake the pride of your power; you thinke there is a power in your hand, and there is pride in your power, for power raiſeth the heart up to pride; I will break it, I will never leave till I have broke your hearts in ſpight of you; and you ſhall find ein that Chapter four or five times mention of ſeven times more. This is after the hedge, then there cometh a wall. And they ſhall not find their paths. Hence, God is able to ſtrike men with blindneſs that they ſhall not ſee their way.Obſer. Though there be an evill way of miſchief before them, yet God knows how to ſtrike them with blindneſs, though there be nothing to hinder them in it, God can ſtrike men with blindneſs one way or other, that they ſhall not bee able to ſee their way before them. We have this, this day exceedingly fulfilled in our eyes, how doth God blind and befot our adverſaries, that they cannot ſee their way? the truth of that Scripture, Job 5. 13. is this day before our eyes. He taketh the wiſe in their owne craft ineſſe, and the counſel of the froward is carried head long. How hath God taken wiſe men in their own craftineſſe? & the counſell of froward men, their ſpirits are froward, becauſe they are croſt, they are vexed, & their counſell is carried headlong; God takes away their underſtanding, and doth baffle them in their own counſels. A notable Text we have in Pſal. 75. 6. The ſtout-hearted are ſpoiled, God ſtrikes wicked men with blindneſſe. they have ſlept their ſleep, and none of the men of might have found their hands. They are caſt into a ſlumber, and know not what in the world to doe, they know not how to make uſe of that power they have in their hands; It followeth further in that Pſalme, At thy rebuke O God of Iacob, both the charet, and horſe are caſt into a dead ſleep. A ſtrange expreſſion, that a Charet ſhould be caſt into a deepe ſleepe; the meaning is, they can no more tell how to make uſe of them, then if they all lay for dead, or aſleepe. Let us not be afraid of the power of adverſaries; ſuppoſe they had power in their hand, God can ſtrike them with blindneſſe, & they ſhall grope to find the door, they ſhall be baffled in their own waies, they ſhall not tell how to make uſe of their own power. Iſa. 29. 14. Behold (ſaith God) I will proceed to doe a marvailous worke, even a marvailous work and a wonder: What is it? The wiſedome of their wiſe men ſhall periſh, & the underſtanding of their prudent men ſhal be hid: This is a wonderfull thing that God will doe; yea, and he will mingle a perverſe ſpirit in the midſt of them, ſo you have it, Iſa, 19. 11. Surely the Princes of Zoan are fooles, the counſell of the wiſe counſellours of Pha[illegible: 1 letter]aoh is become bruiti[illegible: 1 letter]; and verſe 12. Where are they? where are thy wiſe men? And againe verſe 13. The Princes of Zoan are become fooles, the Princes of Noph are deceived; and verſe 14. The Lord hath mingled a perverſe ſpirit it in the midſt therof, they have cauſed Egypt to erre in his worke, as a drunken man that ſtaggereth in his vomit. Here is the judgement of God upon Men, when he liſt he can blind them in their way that they ſhall erre in their worke, and they ſhall ſtagger in their own counſels and deſignes as a drunken man in his vor[illegible: 1 letter]it, they ſhall not finde their paths, they ſhall not know in the world what to doe. VVell, Thus God dealeth with wicked men: But now let us conſider this in reference to the Saints, to Gods own people, they ſhall not finde their paths; then the Obſervation is, It is a good blindneſſe for men not to ſee the way of ſinne: It is promiſed here in a way of mercy, that they ſhall not finde their paths; this darkeneſs, it is not the ſhadow of death, but the way of life. It is rich mercy. I have read of one Maris, a Biſhop of Calcedon, a blinde man, to whom Julius the Apoſtate giving ſome opproptious words, and calling him blinde foole, becauſe he had rebuked Julian for his Apoſtacy; the good man anſwered thus, I bleſſe God that I have not my ſight to ſee ſuch an ungracious face as thine: So many may bleſſe God for their bodily blindneſſe, becauſe, it may be it hath prevented abundance of ſinne that might have beene let in at the caſements of their eyes; But eſpecially for blindneſſe, not to ſee the way of ſinne, if we may call that blindneſſe; It is a mercy that God doth not grant to all, it is a ſingular mercy to the Saints: For you ſhall finde there are abundance of people exceedingly quick-ſighted in the way of ſinne that can finde the path there, and yet are exceedingly blinded in the way of God, and cannot find the path there: On the other ſide, that Saints are blinded in the way of ſinne, but are quick-ſighted in the wayes of God. How many men are wiſe to do evill, as the Scripture ſaith, they are able to ſee into the depths of Satan, they are profound to damn themſelves, they can finde out ſuch objections againſt the [illegible: 1 span], & anſwer ſuch things that are ſaid againſt [illegible: 1 span] deviſes & contrivances how to get to their ſinfull wayes, but when they come to the wayes of God, as blind as Moles, they cannot ſee ſuch neceſſity of ſuch ſtrictneſſe, they cannot underſtand, men of great parts, great Rabbies, of great underſtanding otherwiſe, they have no skill in the wayes of God. I thank thee, O Father Lord of heaven and earth (ſaith Chriſt) that thou haſt hid theſe things from the wiſe and learned, and haſt revealed them unto babes: Whereas on the other ſide, you ſhall find that the Saints are able when they come to Gods waies, to ſee farre into the excellency and glory of them, they have underſtanding there, though they be but weake otherwiſe, they can ſee into the great myſteries of God,It is a good blindnes not to find the paths of ſinne. into the beauty of his wayes, ſo that it dazeleth all the glory of the world in their eies, they are not eaſily catched with temptations, but can ſee into the ſubtilties of the devill that would draw them out of Gods waies; but when they come to the wayes of ſin, there they want underſtanding, and it is Gods mercy to them to doe ſo; there they are but bunglers, they do but grope as blinde men, they are not their crafts maſters, they are not cunning artiſts in thoſe waies, but as the Apoſtle ſaith, 2 Cor. 1. 1[illegible: 1 letter]. Wee have not received the ſpirit af the world, wee cannot ſhift for our ſelves as the men of the world can, we cannot be ſo cunning to contrive ſuch plots, & tricks, and devices for our owne ends as the men of the world can, but wee have received the Spirit of God, we can underſtand things there (through Gods mercy) to eternal life. There are many men cunning for their own deſtruction, they can find every ſecret path of ſin, though ſin be a labyrinth, they can goe up and down in it, finde out ever by-path in that way. When the waies of God are propounded to wicked men, there is a miſt before their eyes, they cannot ſee, & when the wayes of ſin are propunded to the Saints, God in mercy cafteth a miſt before their eies that they cannot ſee. Eccleſ. 10. 15. The foole knoweth not how to goe to the City; wicked men they know not the path to the Church of God, to the Ordinances of God, they talke much about ſuch and ſuch Ordinances, and ſetting up of Chriſt in the way of his Ordinances, but they doe not ſee the way of it, they know not what the true worſhip of God meaneth; No, a foole doth not underſtand the way to the City of God, he cannot finde out that path. But the Saints, though they know not the wayes of ſinne, yet they can finde out the paths of God, they know the way to the City, Poſſidonius tells us a Auſtin, that when there was wait laid for his life, thorough Gods providence he miſt his way, and ſo his life was preſerved, and his enemies diſappointed. So many times when you are going on in ſuch a way of ſin, perhaps you little thinke what danger there is in it; God in mercy therefore caſteth a miſt before your eies, and you miſſe that way and ſave your lives. Ver. 7. She ſhall follow after her lovers, but ſhe ſhall not overtake them, &c.Obſ. The Obſervation is, Untill God ſubdues the hearto himſelfe, men will grow worſe and worſe in their ſinnes; yea, even Gods Elect ones to whom hee intendeth mercy at laſt, yet till God commeth with his grace to ſubdue their hearts, they may grow worſe and worſe: they would before goe after their lovers, and now here commeth afflictions upon them, yet ſtill they will follow their lovers, and that with more eagerneſſe of affection, and with more violence then before. Afflictions in themſelves are part of the curſe of God, and there is no healing vertue in them, but an inraging quality to ſtir up ſinne, till God ſanctifie them by his grace, & God may ſuſpend for a time the ſanctifying worke of his grace to thoſe he intended good to at laſt. Iſa, 51. 20. The Text ſpeakes of ſome whoſe afflictions were not ſanctified, That they lye as a wild bull in a net in the ſtreets, and they were full of the fury of the Lord; They were full of the fury of the Lord, and yet lay like a wild Bull in a net, in a raging manner. This diſtemper of heart proceeds from two grounds. 1. When outward comforts are taken away by affliction, the ſinner having no comfort in God, he knows not where to have comfort but in his ſin, if conſcience be not ſtrong enough to keep from it, he runs madly upon it. 2. Becauſe he thinks that others looke upon him as one oppoſed by God for his ſin, therefore that he may declare to all the world that he is not daunted at all, nor that he hath no miſgiving thoughts, (though perhaps hee hath nipping gripes within) yet he will put a good face upon it, and follow his wayes more eagerly then formerly. A ſecond obſervations; She ſhall follow, but ſhe ſhall not overtake, A man may follow after the deviſes of his owne heart,Obſer and may be diſappointed; he may not overtake them. There is a great deale of difference betwixt following Gods wayes, and our owne wayes; there was never any in the world that was diſappointed (if he knew all) in following Gods wayes, but he got, either the very thing he would have, or ſomething that was as good, if not better for him: but in the wayes of ſinne, in our owne wayes we may meet with diſappointment; why ſhould we not then rather follow God then follow our own deſires? The deſires after ſin, as they are Deſideria futilia, ſo they are Deſideria inutilia, as one ſpeakes; as they are fooliſh, ſo they are fruitleſſe deſires, they doe not attaine what they would have. How hath God diſappointed men in our dayes[illegible: 1 letter] they have not overtaken what they greedily ſought after; Our adverſaries bleſſed themſelvs in their deſignes, they thought to have their day, they propounded ſuch an end, and thought to have it, but how hath God diſappointed them! But whether God hath done this in mercy to them, (as it is ſpoken of here) that we know not, we hope God hath croſt ſome of them in a way of mercy, though perhaps he may deale in another way with other of them. But further, Diſappointment in the way of ſinne is a great mercy.Obſ. As ſatisfaction in ſin is a judgement of God, and a fearfull judgement, ſo diſappointment in ſin is a mercy and a great mercy, Prov. 14. 14. there you ſhall find, That the back-ſlyder in heart ſhall be filled with his own wayes: A dreadfull threatning to back-ſlyders and apoſtates; when God hath no intention of love and mercy for backſliders, God will give them their owne devices, they ſhall have their fill in their owne wayes; you would have ſuch a luſt, you ſhall have it, you ſhall be ſatisfied to the full, and bleſſe your ſelves in your owne wayes. This is the judgment of God upon backſliders: but for the Saints, when they would have ſuch a way of ſin, God will diſappoint them, they ſhall not have it. We account it ordinarily very grievous to be diſappointed of any thing, and many times I have had this meditation upon it; What, doth it trouble the hearts of men to be diſappointed almoſt in any thing? Oh what a dreadfull vexation and horror will it be for a man to ſee himſelf diſappointed of his half hopes! Remember when you are troubled at any diſappointment, what will be the terrour then and anguiſh of ſpirit if it ſhould prove that any of you ſhould be diſappointed of your hopes for eternity! But thoſe whom God doth often diſappoint in the way of ſin, they may have hope that God will deliver them from that great diſappointment. And againe yet further, Shee would have her Idols, but God will take them away, ſhee ſhall not have them ſaith God, though ſhee follow after them, and have a great mind to them, yet they ſhal not overtake them. God will remove them from their Idols, or their Idols from them, (that is the meaning) they ſhould not come to their Dan or Bethel, they ſhould either be removed far enough from their calves, or the calves from them. Thus it ſhould be with Governours,Obſ. they ſhould take ſuch a courſe as to take away Idols and ſuperſtitious vanities from thoſe that will be worſhipping of them, and ſinning againſt God by them; Either take them away from thoſe vanities, or their vanities from them, they ſhould not ſo much as ſuffer thoſe things to ſtand to be inticements and ſnares for the hearts of people, though they be very brave, and abundance of gold and excellent artificiall work be about ſuch things, yet Deut. 7. 25. Thou ſhalt not deſire the ſilver or gold that is on them, nor take it unto thee, leſt thou be ſnared therein, but thou ſhalt utterly deſtroy it, and thou ſhalt utterly abhor it, for it is a curſed thing. You ſhall not look upon the bravery of the worke of their Idols, and upon the great coſt that is beſtowed upon them, and therefore ſpare them becauſe of that, oh no, but take them away, that men may not be inſnared by them; So God will do. Further in the fifth place,Obſer. They ſhall follow after their lovers, but ſhall not overtake them. Idolaters hearts are after their Idols when they cannot get them.When wee cannot enjoy all ordinances, vet our hearts muſt be working after them. Though they cannot get them, yet they will be following of them. It is of an excellent uſe for us, ſo it ſhould be with us in the purſuing after Gods ordinances; though perhaps for the preſent we cannot enjoy the Ordinances of God, yet be ſure to keep our hearts working after them. Many deceive themſelves in this, they think, we would have all the Ordinances of God, but we ſee we cannot, and ſo upon that we ſit ſtill & mind no more ſeeking after them, neither doe they labour to keepe their hearts in a burning deſire after them; and hence many times it is, that the opportunities of enjoying them are let ſlip. But now if thou canſt not have the beauty of an ordinance, if thou keepeſt thy heart in a burning deſire after it in the uſe of all means for the attaining it, know then, that the want of an ordinance is an ordinance to thee. You ſhall finde in the Engliſh Chronicle of Edward the firſt, that he had a mighty deſire to goe to the holy land, and becauſe he could not goe thither, he gave charge to his ſonne upon his death-bed that he ſhould carry his heart thither, and he appointed 32000. pound to defray the charges of carrying his heart to the holy land, out of a ſuperſtitious reſpect he had to that place, though hee could not attaine it his heart ſhould. Thus ſhould our hearts worke after Ordinances. And now we come to the cloſe, and that is the bleſſed fruit of all this, ſhe ſhall follow after her lovers, but ſhe ſhall not overtake them, and ſhee ſhall ſeeke them, but ſhe ſhall not finde them. VVhat followeth after all this? Now commeth in the cloſe of mercy, for ſaith the Text, Then ſhall ſhee ſay, I will goe and returne to my firſt huſband, for then was it better with me then now. Now they ſhall returne, at length they ſhall bethinke themſelves. Hence we have likewiſe many ſweet and excellent Obſervations. As Firſt,Obſ. In times of affliction the only reſt of the ſoul is to return to God. They keepe a rigling, and a ſtirre, and a ſhifting up and downe to provide for themſelves, yea but they could finde no reſt in what they did, but as a poor priſoner that is ſhakled keeps a ſtir with his chaines, but inſtead of getting any freedom he galls his legs: but when the poor ſoul after all ſhiftings, and turnings, and vexings, comes to thinke of returning to the Lord, and of humbling and repenting it ſelfe before him, now it findes reſt. Returne to thy reſt, O my ſo[illegible: 1 letter]le; ſo the words are. Remember after all your afflictions here is your reſt in returning to the Lord. Secondly,Obſ. Then they ſhall ſay, that is when they are ſo ſtopped in their way that they cannot tell in the world what to do, when they are hedged, and walled, and cannot overtake their lovers, then they ſhall returne to the Lord. Hence the Obſervation is, ſo long as men can have any thing in their ſinfull way to ſatisfie themſelves withall, they will not returne to God: There is that perverſneſſe of ſpirit in men: Onely when men are ſtopped in the way o[illegible: 1 letter] ſinne, that they can have no ſatisfaction nor no hope, then they begin to think of returning to God. This is the vileneſſe of the ſpirits of men, they never or very rarely will come off to God till then. As the Prodigall, what ſhift did he make? hee goes to the farmer, to the ſwine, to the huskes to fill his belly, and it is likely if he had had his belly full of them he would never have thought of going to his father, but when he came to the huskes and could not tell how to fill his belly there, when he was in a deſperate eſtate, then he beginneth to thinke of returning to his father. So you have it Iſa, 57. 10. Yet ſaideſt thou not, where is no hope, thou haſt found the life of thy hands, therefore thou waſt not grieved; thou waſt not brought to ſuch a deſperate ſtand as to ſay the is no hope, that noteth that till men be brought to ſuch a ſtand that they can ſay, certainly there is no hope or helpe this way, they will ſeldome thinke of returning to God.Cum ne mi ni ob trvdi po teſt, itur da me. Thus is God infinitely diſhonoured by us, It is very ſtrange how the hearts of men will hanker after their ſinne this way, and that way, till God take them quite off from hope of comfort by it, they will never have a thought to returne unto God; God is faine to be the laſt refuge, we account our ſelves much diſhonoured when we are the laſt refuge, when no body will I muſt. It ſeemes God is ſaine to yeeld to this, when no body will give ſatisfaction to the ſoul,Obſ. then men come to God, and God muſt. But you will ſay, will ever God accept of ſuch a one? Marke the next obſervation; returning to God, if it be in truth, though it be thus after wee have ſought out for all other helpes, yet God is willing to accept of it. This is an obſervation full of comfort, the Lord grant it may not be abuſed, but it is the word of the Lord, and it is a certaine truth, that returning after men have ſought other meanes, and can finde no help, though they are driven to it by afflictions, yet it may be accepted by God. It is true, man will not accept upon theſe termes, but the thoughts of God are as ſarre above the thoughts of men as the heaven is above the earth. It is true indeed ſome time God will not, nay God threatneth Pro. 1. 28. though they call upon him he will not anſwer, though they ſee[illegible: 1 letter]e him early, yet ſhall not finde him. God is not thus gracious to all, therefore you muſt not preſume upon it: God ſome time at the very firſt affliction hardneth his heart againſt men, that he will never regard them more, for his mercy is his owne; but thoſe that are in covenant with him, though they come to him upon ſuch termes, yet they may be accepted of him; therefore take this trueth for helping of you againſt this fore temptation, when you are in affliction, which will be apt to come in, Oh I cry to God now in my affliction, I ſhould have done it before, ſurely God will not heare me now. This may be a temptation; I confeſſe I cannot ſpeake in this point without a trembling heart leſt it be abuſed, but the Text preſents it fairely to you, and you muſt have the minde of God made known unto you though others abuſe it,God accepts of us when we come to him in our affliction. Pſal. 88. 9. Mine eye mourneth by reaſon of affliction, Lord I have called daily upon thee: This is ſpoken of Heman, and God did accept of him as it is apparrent in the Pſalm, yet he cryed by reaſon of affliction; and Pſal. 120. 1. In my diſtreſſe I cryed unto the Lord and he heard me; though it were in my diſtreſſe, yet the Lord heard me. Onely take this one note about it, It is true, Though our being ſtopped in all other wayes may make us cry to God, and God may heare us, but when God doth hear us, he works more then crying out by reaſon of that affliction; though at firſt our affliction be the thing that carryeth ns unto God, yet before God hath done withus, and manifeſt and any acceptance of us, hee workes our hearts to higher aymes then deliverance from our affliction. Againe further, I will goe and returne. A heart effectually wrought upon by God is a reſolute heart to returne to God. As they were reſolute in their way of Idolatry, I will follow after my lovers; ſo their hearts being converted, they ſhall be as reſolute in Gods wayes, ſhe ſhall ſay, I will returne to my firſt husband. When God will worke upon the heart to purpoſe, he cauſeth ſtrong arguments to faſten upon the ſpirit, and nothing ſhal hinder it, no not father, nor mother, nor the deareſt friend. Perhaps the Lord beginneth to worke upon the child, and the father ſcornes him, and the mother perhaps ſaith, What ſhall we have of you now? a Puritane? This grieveth the ſpirit of the child, yet there are ſuch ſtrong arguments faſtned by God upon his heart, that it carryeth him thorough, he is reſolute in his way, he will returne. Further, Thoſe who have ever found the ſweetneſſe of Chriſt in their hearts, have yet ſomething remaining, that though they ſhould be apoſtates, will at length draw them to him. Chriſt hath ſuch hold upon their hearts as at one time or other he will get them in again, there will be ſome ſparkes under thoſe embers that will flame and draw the ſoule to returne againe to Chriſt. Therefore if any of you ever had any friends in whom you were verily perſwaded there was a true work of grace, though they be exceedingly apoſtatized from Chriſt, do not give over your hope, for if ever there were any true taſt of the ſweetneſſe that is in Chriſt, Chriſt hath ſuch a hold upon their hearts, that he will bring them in again one time or other. Further, I will return to my firſt husband, for them was it better with me. There is nothing gotten by departing from Chriſt.Obſer. You goe from the better to the worſe when ever you depart from him; What fruit have you in thoſe things, Rom. 6. 21. whereof you are now aſhamed? I the Lord (ſaith God, Iſa, 48 17.) teach to profit; ſinne doth not teach to profit, you can never get good by that, but the Lord teacheth to profit. It may be you may think to gaine ſomething by departing from Chriſt,Nothing got by departing from Chriſt. but when you have caſt up all the gain, you may put it into your eye, and it will doe you no hurt. Job, 27. 8. It is a notable place. What is the hope of the hypocri[illegible: 1 letter]e, though he hath gained, when God taketh away his ſoul? Perhaps a hypocrite that is departed from God, a back-flider, that was forward before in the way of godlineſſe, and now like Dema[illegible: 1 letter] he hath forſaken thoſe wayes and cleaved to the world, he thinkes he hath gained, and perhaps is grown richer, and liveth braver then before, yet what hope hath this back-ſlyder, this hypocrite, when God taketh away his ſoul? then he will ſee that he hath gotten nothing. As it is ſaid of the Idolater, Iſay, 44. 20, A deceived heart hath turned him aſide, he feeds upon aſhes, that he cannot deliver his ſoul, nor ſay, Is there not a lye in my right hand? What ſhall there be more in a luſt then in the bleſſed God? then in JESUS CHRIST who is the glory of Heaven, the delight of Angels, the ſatisfaction of the Father himſelfe? Can a luſt put thee into a better condition then Chriſt, who hath all fulneſſe to ſatisfie the ſoul of God himſelf? certainly it cannot be. Againe,Obſ. There muſt be a ſight and an acknowledgement of our ſhamefull folly, or elſe there can be no true returning unto God; I will goe and return to my firſt husband, for then it was better with mee then now. As if the Church ſhould ſay, I confeſſe I have plaid the foole, I have done ſhamefully, I have loft by departing from Chriſt, it was better farre then it is now. Ier. 3. 25. We lie downe in our ſhame, and our confuſion covereth us, for wee have ſinned againſt the Lord our God, ſaith the Church there; ſo it ſhould be with all that come in to return to Chriſt, they muſt lie downe in their ſhame. This I note as very ſeaſonable in theſe times, we have many now who not long ſince have been very vile apoſtates, they have gone with the times, they ſaw preferment went ſuch a way, and their hearts went that way; Now they ſee they cannot have preferment in that way they went, and God of his mercy hath changed the times, they will bee Converts: Wee have in England many parliamentary Converts, but ſuch as wee are not to confide in. Why ſhould wee not confide in them?Object. If they will repent and returne, God accepteth them, and why ſhould not we? It is true, ſuch an one was before an enemy, and followed ſuperſtitious vanities, but now he is grown better, and preacheth againſt them, and why ſhould not wee receive him? To that I anſwer,Anſw. It is true, if deep humiliation have gone before that reformation, if together with their being better they have been willing to ſhame themſelves before God and his people, to acknowledg their folly in departing from God, and be willing to profeſſe before all that knew them, and have been ſcandalized by them.Humiliation muſt go before reformation. It is true, God began with mee, and ſhewed me his wayes when I was young, I began to love them, and to walk in them: but when I ſaw how the times went, and preferment went, the Lord knows I had a baſe time-ſerving heart, I went away from God, they were no arguments that ſatisfied my conſcience, but meerly livings and preferment, and now I doe deſire to take ſhame and confuſion of face to my ſelfe: Woe unto me for the folly and falſeneſſe of my heart, it is the infinite mercy of God ever to regard ſuch a wretch as I. If they do thus take ſhame to themſelves, and acknowledg their folly, this were ſomething. We read in the Primitive times of one Ecebolius, who when he had revolted from the Truth, he cometh to the congregation, and falling down upon the threſhold, cryeth out, Calcate, Calcate inſipidum ſalem, tread upon me unſavory ſalt, I confeſſe I have made my ſelfe unſavory ſalt by departing from the Truth, let all tread upon me. This was a ſigne of true returning when this went before, we have done fooliſhly, it was better with us then now. Againe, I will goe and returne, for it was better with mee then it is now: Hence, Though acknowledgement muſt goe before,Obſ. yet returning muſt follow that. It is not enough to ſee and acknowledg, but there muſt be a returning: For as reformation without humiliation is not enough, ſo humiliation without reformation ſuffices not.Lect. 6. And I ſpeak this the rather, becauſe theſe are times wherein there is a great deale of ſeeming humiliation, and wee hope true humiliation: but you ſhall have many in their faſting days will acknowledge how finfull,In vaine to be humbled except we reform. how vile, how paſſionate they have been in their families, how worldly, what baſe ſelfe-ends they have had, and they will make ſuch catalogues of their ſins in thoſe dayes of their humiliation, as cauſes admiration: the thing itſelfe is good, but I ſpeak to this end, to ſhew the horrible wickedneſſe of mens hearts, that after they have ripped up all their ſinnes, with all aggravations, acknowledged all their folly of their evill ways againſt God, yet no returning, after all this as paſſionate in their fam[illegible: 1 letter]lies, as froward, as peeviſh, as perverſe as ever, as earthly as ever, as light and vaine in their carriage as ever. They will acknowledge what they have done, but they will not returne. Remember humiliation muſt goe before reformation, but Reformation muſt follow after Humiliation. But the chiefe point of all is behind,Obſ. that is, The ſight of this, how much better it was when the heart did cleave to Chriſt, over it is now, ſince departure from Chriſt, it is an effectuall meanes to cauſe the heart to returne to him. This is the way that Chriſt himſelfe preſcribed, Rev. 2. 5. Remember whence thou art falne, and repent. Thou wert in a better condition once then now thou art, oh come in and return, and that thou maiſt returne, remember whence thou art falne. I will give but a little glimpſe of what might be ſaid in this point more largely. The reaſonings of the heart in the ſight of this may briefely bee hinted thus: Heretofore I was able through Gods mercy to look upon the face of God with joy.The reaſonings of heart in a repenting Apoſtate. When my heart did cleave to him, when I did walke cloſe with God, then the glory of God ſhined upon mee, and cauſed my heart to ſpring within me every time I thought of him: But now, now, God knows, though the world takes little notice of it, the very thoughts of God are a terrour to mee, the moſt terrible object in the world is to behold the face of God. Oh it was better with me then it is now. Before this my apoſtaſie I had free acceſſe to the Throne of Gods grace, I could come with humble and holy boldneſſe unto God, and poure out my ſoule before him, ſuch a chamber, ſuch a cloſet can witneſſe it: But now I have no heart to pray, yea I muſt be haled to it, meerely conſcience pulleth me to it; yea every time I goe by that very cloſet where I was wont to have that acceſſe to the throne of grace, it ſtrikes a terrour to my heart; I can never come into Gods preſence but it is out of ſlaviſh feare. Oh, it was better with me then, then it is now. Before, Oh the ſweet communion my ſoule enjoyed with Jeſus Chriſt! one dayes communion with him, how much better was it then the enjoyment of all the world! But now Jeſus Chriſt is a ſtranger to mee, and I a ſtranger to him. Before, oh thoſe ſweet enlargements that my ſoule had in the ordinances of God! when I came to the word, my ſoule was refreſhed, was warmed, my heart was inlightned; when I came to the Sacrament, oh the ſweetneſs that was there! and to prayer with the people of God, it was even a heaven upon earth unto me: but it is otherwiſe now, the Ordinances of God are dead and empty things to me. Oh it was better with mee then, then it is now. Before, oh the gracious viſitations of Gods Spirit that I was wont to have! Yea, when I awaked in the night ſeaſon, oh the glimpſes of Gods face that were upon my ſoule! what quicknings, and refreſhings, and inlivenings did I finde in them! I would give a world for one nights comfort I ſometimes have had by the viſitations of Gods Spirit, but now they are gone. Oh it was better then, then it is now. Before, oh what peace of conſcience had I within! whatſoever the world ſaid, though they rayled and accuſed, yet my conſcience ſpake peace to me, and was a thouſand witneſſes for me: but now I have a grating conſcience within me, oh the black boſome that is in me, it flieth in my face every day, after I come from ſuch and ſuch company; I could come before from the ſociety of the Saints, and my conſcience ſmiled upon me: Now I go to wicked company, and when I come home, and in the night, Oh the gnawings of that worm! it was better with me then, then it is now. Before, the graces of Gods Spirit, how were they ſparkling in me, active and lively! I could exerciſe faith, humility, patience, and the like: Now I am as one bereft of all, unfit for any thing, even as a dead logg. Before God made uſe of me and imployed me in honorable ſervices, now I am unfit for any ſervice at all. Oh, it was better with me then, then it is now. Before I could take hold upon promiſes, I could claim them as mine own, I could looke up to all thoſe bleſſed, ſweet promiſes that God had made in his word, and look upon them as mine inheritance. But now alas the promiſes are very little to me: before I could look upon the face of all troubles, and the face of death, I could look upon them with joy, but now the thought of affliction and of death, God knows how terrible they are to me. It was better with me then, then it is now. Before in all creatures I could enjoy God, I taſted the ſweetneſſe and love of God, even in my meat and drinke: I could ſit with my wife and children, and ſee God in them, and looke upon the mercies of God through them as a fruit of the Covenant of grace; Oh how ſweet was it with mee then! But now the creature is an empty thing unto mee, whether it come in love or hatred I do not know. It was better with me before then now. Before I was under the protection of God where ever I went, but now I do not know what danger and miſeries I am ſubject unto daily, what may befall me before night. God only knows. Before the Saints rejoyced with mee in my company and communion, now every one is ſhy of me. Before I was going on in the wayes of life, now theſe wayes I am in, God knows, and my conſcience tels me are wayes of death. It was better with me then, then it is now. Now then put all theſe together, as I make no queſtion theſe thoughts are the thoughts of many Apoſtates; if wee knew all that were in their hearts, we ſhould find ſuch thoughts as theſe. As the Prodigall, when hee was feeding upon the husks, he began to bethink himſelfe; What, is not there food enough in my Fathers houſe? every ſervant there hath food enough, and here I am ready to ſtarve, I feed upon huskes, when there is bread enough in my Fathers houſe; So may many Apoſtates ſay, Alas! before I had ſ[illegible: 1 letter]eetneſſe enough, and was ſatisfied with thoſe abundance of pleaſures that were in the houſe of God, in his Word and Ordinances, now I feed upon husks, and amongſt ſwine, Oh that it were with me as it was before! As Job ſpeaks in another caſe concerning his afflictions, Iob 29. 3. Oh that it were with me as in mo[illegible: 1 letter]eths paſt, as in the dayes when God preſerved me, when this candle ſhined upon my head, and when by his light I walked through darkneſſe. Before I had ſome afflictions, but I could walk through all afflictions by that light which I had from God; Oh that it were with me now as it was then, as in the dayes of my youth, when the ſecret of God was upon my tabernacle, when the Almighty was yet with me! It may be ſaid of many Apoſtates, as Lam. 4. 8. They were once as poliſhed Sap[illegible: 1 letter]irs, but now they are become as blacke as a coale. But [illegible: 1 letter]h that you had hearts to ſay, let me return, let me returne, becauſe it was otherwiſe with mee heretofore then it is now! Oh that this day there might an Angel meet thee, as he met with Hagar when ſhee fled from Sarah▪ the Angel ſad to her, Hagar, Sarahs maid, whence comeſt thou, & whether wilt thou goe? So I ſay, oh Apoſtate, whence commeſt thou, and whither wilt thou goe? Marke, Hagar, Sarahs maid, whence comeſt thou? Doſt thou come from Sarah? from Abrahams family where God is worſhipped? where the Church of God is? and whither goeſt thou? canſt thou be any where ſo well as there? So I ſay to thee, Thou who wert a forward profeſſor before, Whence comeſt thou? Doſt thou come from ſuch Ordinances, from ſuch communion with the Saints?Obſer. What haſt thou gotten by thoſe baſe wayes? Thou canſt eate, and drink, and laugh a little, and have ſome eſteem with ſuch as are carnall; Oh whither wilt thou goe? Oh that God would ſhew you this day whither you goe! There followeth yet another Obſervation, Seeing there is ſo much grief and ſhame in complaining of our apoſtatizing when ever God awakeneth us, it ſhould teach all that are not yet Apoſtates to take heed what they doe, that they may never bring themſelves into ſuch a condition that they may not be forced to complaine. Oh it was better before then it is now. It is a note of Caution to you who are through Gods mercy in his way, you are now well, know when you are well, and keep you well. And you young ones who are beginning to give up your names to God, take heed you do not decline from what now you doe, that you doe not apoſtarize and fall off from God afterward, leſt this be your condition that you ſhall be brought to at beſt, for this is at beſt, thus to lament the change of your condition, perhaps you ſhall goe on, and God will never cauſe you to ſee your ſhame and folly, till you be eternally undone; but at beſt you muſt be brought to this ſhame and confuſion of face, to acknowledg how much better it was with you before then now; how much better was it when I lived in ſuch a family, under ſuch a Maſter, in ſuch a Towne, Oh it was better then with me then it is now! Oh the precious days that once I had when I was a young one, thoſe dayes are gone, and wheth[illegible: 1 letter]r ever they will come again, God knows. Yet further, when the judgement paſſeth on Gods ſide, that it was better before then now, then the ſoul is in a hopefull way. So long as the judgment holdeth for God and his wayes, though thou beeſt an Apoſtate, though perhaps thy heart be drawn aſide from God, and thy affections be unruly, thou art not in a deſperate condition, there is hope of thee. There are two ſorts of Apoſtates. There are ſome Apoſtates, who though they are ſo through the unrulineſſe of their affections, and the ſtrength of temptation, yet they keep their judgements for Gods wayes, and acknowledge Gods people to be beſt, and his Ordinances to be beſt, and themſelves in the danger. But now there are ſome Apoſtates, who do ſo fall off from God and his wayes, that they begin in their very judgements to thinke that thoſe wayes they profeſt before were but fancies, and that the people of God are but a company of humerous people, and bleſſe themſelves in their owne wayes, and think that they are better now then they were before: oh this is a hideous thing. If thy judgement be once taken, that thou thinkeſt the wayes of ſinn to be better then thoſe wayes of God that before thou profeſſedſt, then Lord have mercy upon thee, thou art a gone man, wee doe not know that God will doe with thee, but in the judgement of man thou art even a gone man. I remember Latimer in a Sermon before King Edward hath this paſſage. I have known (ſaith he) many Apoſtates, but I never knew any more then one that proved a ſcorner, and yet returned again. Take heed therefore, ſaith he, of apoſtaſie. Though a man may fall off from God, and poſſibly return; but yet if he fall off, ſo that his judgement is taken that he is become a ſcorner, that is a wofull condition, ſuch a one ſcarce ever returneth. Many ſuch Apoſtates you have in England, & I would challenge you all to give me one example of any one that ever returned again that ſo fell. I know many ſcorners are converted, but they that have beene forward in profeſſing, and then fall off, and prove ſcorners, where have you any of them come in? You have a notable place for this, Levit. 13. 44. there you ſhall finde when the Prieſt ſhall come and ſee a man that hath got the leproſie in his head, the Prieſt ſhall pronounce him utterly uncleane, for the plague ſaith the Text, is in the head. You ſhall obſerve in all the Chapter, when the Prieſt found uncleanneſſe in any other thing, he was to pronounce it unclean, but if the leproſie be in the head, he ſhall pronounce the party utterly uncleane, for the plague is in the head, there is not that utter uncleanneſſe any where as when the plague is in the head, So I may ſay here, when a man falleth off from the wayes of God by ſome ſtrong temptation or unruly affection, this man is uncleane, verily he is uncleane; but when it commeth to the head, that his judgement is againſt the wayes of God, and ſo commeth to contemne them and thoſe that follow them, and to thinke his own wayes better, this man is utterly unclean, for the plague is in his head, The Lord deliver you from that plague.

The Sixth Lecture. HOSEA 2. 7. 8. For then it was better with me then it is now. For ſhe did not k[illegible: 1 letter]ow that I gave her corne, and wine, and oyle, and multiplyed her ſilve[illegible: 1 letter], and gold, which they prepared for Baal, &c. THere remaines onely one Obſervation from the 7. ver. and the taking a hint of a meditation from thence concerning our preſent times,Obſer. of which briefly. Upon returne unto God, Apoſtates may have hope of attaining their former condition; to be as well as ever they were, I will return to my firſt husband, for then was it better with me then now, by returning, I hope to recover to be as I was then, that is the meaning. In this, Gods goodneſſe goeth beyond mans abundantly, Ier. 3. 1. Will a man, when his wife hath committed adultery and he hath put her away, will he return to her again? But thou haſt played the harlot with many lovers, yet return againe to me ſaith the Lord: Hence ver. 22. the Holy Ghoſt exhorteth to return upon this very ground, Returne ye back-ſliding children, and I will heale your back-ſlidings. Is there any back-ſliding ſoul before the Lord? God now offereth to heale thy back-ſlidings, thou knoweſt that it is not with thee now as heretofore it hath been, loe God tendereth his grace to thee that thou maieſt be in as good a condition as ever; O that thou wouldeſt give the anſwer of the Church there, Behold we come unto thee, for thou art the Lord our God; truly in vaine is Salvation hoped for from the hils, or from the multitude of the mountain truely in the Lord our God is the ſalvation of Iſrael. It is true, God might juſtly ſatisfie thee in thoſe preſent wayes of Apoſtacy wherein thou art, as ſometimes he doth Apoſtates,Pro. 14. 14. The back-ſlider in heart ſhall be filled with his own wayes, he ſhall have enough of them, and Pro. 1. 31. They ſhall eate the fruit of their own way, Lect. 6. and be filled with their own devicss. But behold wiſedom it ſelfe calleth thee now to returne again, and makes this faire promiſe, Pro. 1. 23. Turne ye at my reproofe, behold I will poure out my ſpirit unto you. There is not onely a poſſibility of being received into thy former condition,Apoſtates ſeeming mercy muſt obſerve three things. but Chriſt doth wooe thee, and calleth after thee, hee promiſeth to poure forth his ſpirit unto thee, yea and there would be triumph in heaven upon thy returning. But let me ſay thus much to thee, though there be a poſſibility of comming again into as good a condition as thou waſt in afore, yet firſt there had need be a mighty work of Gods Spirit to raiſe thy heart to beleeve this. It is not an eaſie thing for one who hath that fearfull ſin of Apoſtacy ſetled upon him by God to beleeve that ever God ſhould receive him and returne in the wayes of mercy and comfort as before. Yea ſecond, Though there be a poſſibility to be recovered to mercy, yet you muſt be contented to be in a meaner condition if God ſhall pleaſe, you muſt come unto God with ſuch a diſpoſition as to be content to be in the loweſt condition that can be, onely that thou mayeſt have mercy at the laſt, as the Prodigall, Let me be (ſaith he) but as one of thy hired ſervants. And know laſtly, that if you doe not return upon his gracious offer, God may give thee up for ever, take thy fill and there is an end of thee; He that will be filthy, let him be filthy ſtill. Yet further, this expreſſion doth ſtrongly preſent occaſion to digreſſe a little in the comparing our preſent times with former times, to examine whether wee can ſay, it was better with us heretofore then it is now? In theſe dayes there is much comparing our preſent times with times paſt, and divers judgements there are about preſent times, ſome complayning and crying out of the hazards and dangers wee are in, in theſe preſent times, much better was it heretofore ſay they then it is now. To ſuch as theſe let me ſay, firſt as the holy Ghoſt ſaith, Eccleſ. 7. 10. Say not thou, what is the cauſe the former dayes were better then theſe? thou doſt uot enquire wiſely concerning this thing. Certainly, thoſe people who make ſuch grievous complaints of preſent times, comparing them with times paſt, doe not wiſely enquire after this thing. It is true, there are many ſad things for the preſent amongſt us, things that our hearts have cauſe to bleed for, ſuch miſ-underſtanding betweene King and Parliament, ſome blood ſhed already, and danger of ſhedding much more; yet perhaps if we enquire wiſely concerning this thing, we ſhall find, that notwithſtanding all this, we have little cauſe to complaine that it is worſe with us now, in compariſon of what was before, Conſider, firſt▪ that which men do moſt complain of, which makes the times hardeſt now, it is but the breaking out of thoſe miſchievous deſignes that lay hid long before,Examination whether times before were better then they are now. & would have done us a great deale more miſchiefe if they had been kept in; Now they breake forth, and breake forth as the deſperateneſſe of the hopes of thoſe who had ſuch deſignes; becauſe they could now goe no longer underhand, but being brought into a deſperate paſſe, they are faine to ſee what they can doe in wayes of violence, and this certainely is better then that miſchiefe ſhould work ſecretly under board. Secondly, by this we have a diſcovery of men which way they ſtand, what was and is in their hearts, and this is a great mercy. Thirdly, with the breaking forth of theſe things, God grants that helpe now to England, that it never yet had in the like way, ſo fully, and putteth ſuch a faire price into the hands of the people of England, that never yet was put into their hands. Yea, and conſider farther, that the more violent men are now, the more doth it tell us what a lamentable time was before; for if now when there is ſuch means of reſiſtance, and yet the adverſaries prevaile ſo much, what would they have been by this time, if this means of reſiſtance had not been? What a caſe were we in then when they might do what they would, and we had no means to help our ſelves, what a danger were we in then? Certainely things then lay at more hazard then now. Fifthly, though there be many ſad things amongſt us, yet God hath been before-hand with us, we have had already even of free-coſt as much mercy as theſe troubles come to. Sixtly, theſe troubles that we are in are making way for glorious mercies to come; though there be ſome pangs, yet they are not the pangs of death, they are but the pangs of a travelling woman that is bringing forth a manchild: And certainly any Prince would think, that though his Queen ſhould be put to ſome paine in travaile, yet her condition is better then when ſhee had nopaine, and was barren, or then that ſhe ſhould lye upon her ſick bed, and her ſenſes benummed, and ſhe ready to dye: The pains of a travelling woman are better then a ſenſleſs dying. And yet further, if you thinke that you had better times heretofore then now, what times will you refer your ſelves unto in making the compariſon? I ſuppoſe you will inſtance in the time of the firſt Reformation, then things were in a good way, when thoſe worthy Lights of the Church, and bleſſed Martyrs had ſuch a hand in the Reformation. Many there are that do magnifie the [illegible: 2 letters]nes of the beginning of Reformation,The weakneſs of the argument taken from the opinions and practiſes of learned & godly men. for their owne ends, that they may thereby hinder Reformation now. This you know is the great argument that prevaileth with moſt; What, were not thoſe Prayers compoſed by learned godly men, as Cranmer, Latimer, Ridley, and others? and can we be wiſer then they? did not they ſeale their profeſſion with their blood? My brethren, we need goe no further to ſhew the weakneſſe of this argument, but only to ſhew how it was in the Church in thoſe times, and you wil[illegible: 1 letter] find that you have cauſe to bleſſe God that it is not ſo with you now as it was then, and if that will appeare, then the argument you will ſee can no further prevail with rationall men. Certainly thoſe firſt Reformers were worthy Lights and bleſſed inſtruments for God, I would not darken their excellency, but weaken the argument that is abuſively raiſed from their worth. It is reported of Mr. Greneham that famous practicall Divine, who refuſing ſubſcription, in a Letter of his to the Biſhop of Ely, gives his reaſons, and anſwers that Prelates objection againſt him, namely, that Luther thought ſuch Ceremonies might be retained in the Church; his Anſwer is this, I reverence more the revealed wiſdome of God, in teaching Mr. Luther ſo many neceſſary things to ſalvation, then I ſearch his ſeeret judgements in keeping back from his knowledg other things of leſſe importance: The ſame do I ſay of thoſe worthy inſtruments of Gods glory in the firſt Reformation, & that it may be cleare to you that God kept back his mind from them in ſome things. Conſider, whether you would be willing that ſhould be done now that was then; As in the adminiſtration of baptiſme, we find that in the book of Lyturgy in King Edwards time, which was compoſed by thoſe worthy men; firſt the child was to be croft in the fore-head, and then on the breaſt, after a prayer uſed, then the Prieſt was to ſay over the child at the Font, I command thee thou unclean ſpirit, in the name of the Father, and of the Son, and of the holy Ghoſt, that thou comeſt out of this infant, thou curſed ſpirit remember thy ſentence, remember thy judgment, remember the day is at hand wherein thou ſhalt bee burnt with everlaſting fire prepared for thee and thy Angels; & preſume not hereafter to exerciſe any tyranny over this infant whom Chriſt hath bought with his precious blood. Then they dipped the childe thrice in the water, the Godfathers and the Godmothers laid their hands upon the child, and the Prieſt putteth a white veſtment over it, called a Cryſome, ſaying, Take this white veſture for a token of thine innocency, which by Gods grace in this holy Sacrament of baptiſme is given to thee, & for a ſigne whereby thou art admoniſhed as long as thou liveſt to give thy ſelfe to innocency. Then the Prieſt muſt anoint the Infant upon the head, ſaying, Almighty God, &c. who hath regenerated thee by water & the holy Ghoſt, who hath given thee remiſſion of all thy ſins, vouchſafe to anoint thee with the unction of his holy Spirit. Would you now have your children baptized after this manner? yet theſe learned holy men thought that to be a good way. So at the buriall of the dead, the Prieſt caſting earth upon the corps ſhall ſay, I commend thy ſoule to God the Father Almighty, and body to the ground: and in another prayer, Grant to this thy ſervant; that the ſinnes he committed in this world be not imputed to him, but that he eſcaping the gates of hell, and pains of eternall darkneſſe, may ever dwell in the region of light. You will ſay, things are otherwiſe now. True, therefore I ſay there is no ſtrength in that argument, that thoſe men that compoſed that liturgy were worthy lights in the Church; for they were but newly come out of Popery, and had the ſcent of Popery upon them, therefore it is too unreaſonable to make that which they did the rule of our Reformation now, as if we were to goe no further then they did. The like may be ſaid of the Primitive times, which many plead for the juſtification of their ſuperſtitious vanities, for the Chriſtians then came but newly out of heatheniſme, and lived amongſt Heathens, and therfore could not ſo ſoon be delivered from their heatheniſh cuſtomes. I could relate to you ſad things there were in Qu. Elizabeths dayes, in K. James his dayes, but I muſt not take too much liberty in this digresſion, onely let us hereby learn not ſo to cry out of evill times that we are faln into, as to be unthankfull for preſent mercies; let us bleſſe God for what wee have had, and looke unto the rule for further reformation. For ſhee did not know that I gave her corn, and wine, and oyle, and multiplyed her ſilver and gold, which they prepared for Baal, &c. The Spirit of God returneth here again to convincing, upbraiding, accuſing, threatning Iſrael. The ſin of Iſrael went very near to the heart of God, and God ſpeaks here as a man troubled in ſpirit for the unkindeneſſe, unfaithfulneſs, unreaſonableneſs of the dealings of his Spouſe with him, it runneth in his thoughts,Cre[illegible: 1 letter]o vera & purfecta fide quod Deus creator, gubernator, & ſuſteu. ator ſit omnium creaturarum quod idem ipſe operatus ſi[illegible: 1 letter] omnia, operetur adhuc & inaeternam operaturus ſit. Buxtorf. ſynag. Iudaic. c. 1. his heart is grieved at it, and he muſt vent himſelfe, and when he hath told his grief and aggravated his wrong, he is upon it again & again, ſtill convincing, upbraiding, charging Iſrael for dealing ſo unfaithfully and treacherouſly with him, all ſhewing the trouble of his ſpirit. For ſhe did not know, &c. Theſe words depend upon the 5. ver. (for the 6. & 7. they are as a parentheſis) She hath done ſhamefully, for ſhe ſaid, I will goe after my lovers that give me my bread, & my water, my wool, & my flae[illegible: 2 letters]e, &c. For ſhe did not know, &c. She did thus and thus, for ſhe did not know that I gave her corn, and wine, &c. What was Iſrael worſe then the Oxe or the Aſſe that knows his owner & his Maſters crib? It is imposſible but Iſrael (that was the onely people of God in thoſe times, where God was moſt, nay we may ſay onely knowen in the world) ſhould know that God was the cauſe of all the good they had, certainly they could not be ignorant of that, for in their Creed (as Buxtorfius and others make mention) they had 13. Articles, and this was the firſt Article, I believe with a true and perfect faith, that God is the creator, the governor, the ſuſtainer of all creatures, Benedictus ſis Domine Deus noſter rex mundi quod fructum vitis condidiſti Synag. Iud. c. 7. that he wrought all things, ſtill works all things, & ſhall for ever worke all things. And at their feaſts they had theſe expreſſions, Bleſſed be thou O Lord our God King of the world that doſt create the fruit of the vine. The Mr. of the feaſt himſelf came in (he did not ſet a boy to it) publiquely to bleſs God for the fruit of the vine, and yet here the Text ſaith they did not know that God gave them wine. When they came to take bread they had this ſpeech, Bleſſed be thou O God that art the King of the world, Benedictus eſto Deus qui & dulcia & bene volentia crearis, &c. Buxtſynag. Iud. cap. 7. that bringeſt forth bread out of the earth; And at the end of their feaſt this, Let us bleſs him who hath ſent us of his owne, of whoſe goodneſſe we live. The queſtion anſwered, and bleſſed be he of whoſe goodneſſe we live, Yea they uſed to bleſſe God ſolemnly for the ſweete and fragrant ſmell of ſpices and herbs. This was their conſtant way, and yet God chargeth them that they did not know that he gave them bread, and wine, and [illegible: 2 letters]le, they did not lay it to heart. We ſhall ſee afterward of what great uſe this is unto us, to ſhew what profeſſion they made of acknowledging that God gave them all, and yet God charges them that they did not know it. That I gave them, what? Corne, wine, and oyle, & multiplyed her ſilver and her gold. Here God expreſſeth himſelfe more largely then they did before in that they received from their Idols, they talked in the 5. verſ. of receiving from their Idols bread, and water, and wool, and flax, &c. but here is wine, & oyle, and ſilver, and gold, more then they had from their Idols. God ſetteth out his mercy to them, to upbraid them. And they prepared them for Baal. We muſt enquire here firſt what this Baal was. The name of him [Bagnal] it ſignifieth a Lord (and from thence ſignifyeth a husband) becauſe they attributed ſuch dominion that their Idols had over them, [non-Latin text not transcribed] acknowledging their Idols to be Lords,What Baal was. therefore they called them by the name Bagnall, their Lords: And becauſe they choſe them as their husband, therefore alſo they had this name, it is all one with Bel too, for the Chaldee put out that letter [[non-Latin text not transcribed]] and the pricks being altered it is all one Baal and Bel. Now this Baal either was ſome ſpeciall Idoll, or elſe a generall name given to all Idols; ſometimes it is a name given generally to all, in the plurall number Baalim. Jer. 9. 14. They have walked after the imaginations of their owne heart, and after Baalim. But it likewiſe notes a ſpeciall Idol, an Idol that was the ſame with that of the Zidonians, which they called Iupiter Thalaſſius, or their ſea Iupiter, that idol was called Baal in a ſpeciall manner, 1 King. 16. 31. you may ſee how the worſhip of Baal came into Iſrael at that time. It is true, the worſhip of Baal had been in Iſrael a long time before, in Iudg. 2. 11. you ſhall find there that they ſerved Baal, yet the idolatry of Baal was often caſt out by the people of God, but in that place of the Kings you ſhall find how it came in afreſh, the Text ſaith, that Ahab tooke to wife Iexebel the daughter of Eth-baal King of the Zidonians, & went and ſerved Baal, and worſhipped him; That was the occaſion that Ahab matching with a Zidonian, to the end that he might ingratiate himſelfe with his wives kindred, he would worſhip his wives God. And this Baal hath divers additionall names. Sometimes you ſhall find in Scripture called Baal-zebub, or Belzebub (it is all one, for Baal and Bel is the ſame, only changing the points) and that ſignifieth their god of flies, & the reaſon why Baal had that name, was, becauſe in thoſe Countreyes they were extreamly perplexed with flies, and they attributed the power of driving them away, and of helping them againſt the moleſtation they had by them to their god Baal, hence they called him Baalzebub; you may ſee how much they attributed to their god for deliverance from flies, wee have other manner of deliverances by the goodnes of our God then this, yet for this Baalzebub was one of their principall gods, therefore it is ſaid of Chriſt, that he caſt out devils by Belzebub the prince of devills, which is by the god of flies, Mat. 20. 25. He is called [non-Latin text not transcribed], Belzebul, which is as much as the dung, god, Zebel in the[illegible: 2 letters]y [illegible: 1 letter]iac ſignifying Stercus, dung. Then there was Baal-perazim, that addition was onely from the place, the Mountain where he was worſhipped. There was alſo Baal-berith, Obſ. that ſignified onely the covenant they entred into with that God. So that it ſeemes the very Idolaters did binde themſelves to worſhip their god by ſolemne covenant or very ſtrong arguments, to teach us to be willing to binde our ſelves in worſhipping the true God by all the legall bonds we can,God provideth for the bodies of his people. [non-Latin text not transcribed] Si opus eſt corni pa [illegible: 1 letter]e, si opus eſt aqua, ſi open eſt vin[illegible: 1 letter], ſi opus eſt nummo, ſi opus eſt jumento, a Deo petere debet, nan a daemoniis & idolis: qui Deo ſitiunt, undi que debent ſitire, & anima & carne. Nunquid animam tuam Deus fecit, & carnem damonia fecerunt? qui fecit ambas res ipſe paſcet amlias. Aug. in [illegible: 1 span]. longeth for thee, [illegible: 1 span] to make God to be the God of our Covenant, as their god here was. It is needleſſe to name more who had this name. I ſhall afterward ſhew how God himſelfe had once the name of Baal, for the word ſignifying the name of husband or Lord was as due to God as to any other, and God himſelfe tooke that name. But here we are to underſtand it of their Idols. They prepared them for Baal, they made them for Baal, ſo the word is. It importeth theſe two things. Firſt it importeth that they did ſacrifice theſe thing to their Baal, for ſo facere, to make, is as much many times as Sacrificare, to ſacrifice; And Bella mine takes advantage from this word, when Chriſt ſaith, Hoc facite, do this, he draweth an argument that the Lords Supper is a ſacrifice, for the word to doe is uſed ſomtime to ſacrifice. But ſecondly, they prepared them, that is, of their gold and ſilver they made Images of this their Idoll god Baal, they would not ſpare their gold and ſilver, but laid aſide and prepared it to make images of Baal, and they thought that gold and ſilver thus laid out as good as any in their purſes. The Obſervations. Firſt. It is God that ſupplyeth all the outward good of his people. They did not know that I gave them, &c. I gave them all the corn, and wine, and oyle they had, I did not onely give them mine Ordinances, but I gave them corn, and wine, and oyle, and gold, and ſilver. It is the Lord himſelfe that ſupplyeth all outward good to his people, he doth not onely prize the ſoules of his people, but hee takes care of their bodies too, and outward eſtates. Pſalm, 34. 20. He keepeth all his bones. Yea, he takes care of the very haire of their heads. The bodies of the Saints are very precious in the eyes of God, the moſt precious of all corporall things in the world: The Sonne, and Moone, and Starres, are not ſo precious as the bodyes of the Saints, how much more precious are their ſoules? VVe have an excellent note of Auſtin upon Pſalm, 63. 1. where the Text ſaith, My ſoule thirſteth for thee, my fleſh longeth for thee, &c. Upon this he hath this Note: If the fleſh hath any need of bread, of wine, of money or cattell, ſeeke this of God, for God giveth this too, for marke, Thoſe who thirſt for God muſt thirſt for him every way; not only their ſoules [illegible: 2 letters]rſt for him, but their fleſh muſt thirſt for him; for ſaith he, did God make the ſoul, and did the devills or any idols make the fleſh? No, he that made both ſoule and fleſh, he feedeth them both, therefore all Chriſtians muſt ſay, My ſoule longeth after thee, and my fleſh alſo. If then we can truſt God for our ſoules, and our eternall eſtates that hee will provide for them, we muſt truſt him for our bodies alſo, for our fleſh, for our temporall eſtates, that he will provide for them alſo. Secondly thus. All that we have,Obj. all our ſupply that we enjoy in this world, it is the free gift of God. They did not know that I gave them corne and wine, &c. All of us live upon the meere Almes of God, the greateſt man in the world is bound to goe to Gods gate and beg his bread every day; though he were an Emperour over all the world,The greateſt man in the world muſt beg his bread at Gods gate every day. hee muſt doe it to ſhew his dependance upon him, that he lives wholly upon almes: Men thinke it hard to live upon almes, and becauſe they have maintenance, ſo much comming in by the yeare, ſuch an eſtate in land, they thinke they are well provided for many yeers: But what ever eſtate thou haſt, though by thy trading thou haſt gotten ſo much by the yeare coming in, yet God requireth this of thee, to go to his gate, & beg thy bread of him every day; ſo Chriſt teacheth, Give us this day our dayly bread; And certainly if we did but underſtand this our dependance upon God for all outward comforts in the world, we could not but feare him, and ſeeke to make peace with him, and keepe peace with him, and it would be a meanes that our hearts would be inlarged to give to others who need our almes, and ſeeing every man and woman of us is an Almes-man, and an Almes-woman. Thirdly, It is our duty that we owe to God to know and take notice of God as the author of all our good.Obſ. They know not, that implyeth they ought to have knowne. This is a ſpeciall duty of that worſhip we owe to God: it is the end of Gods communicating all good to us, that he may have active glory from his rational creature as well as paſſive glory, and there is no creature elſe in all the world that God hath made capable of knowing any thing of the firſt cauſe but only the rational creature, therefore it is the excellency of ſuch that they do not onely enjoy the good that they have, but they are able to riſe up to the higheſt and firſt cauſe of all their good: There is a great deale of excellency in this. It is obſerved of Doves, that at every pick of corne they take in their bill they caſt their eyes upward; and in the Canticles you ſhall finde the eyes of the Church are called Doves eyes, becauſe they looke ſo much up to heaven upon every good they receive: They have not dogs eies, the men of the world have dogs eies, dogs you know looke up to their Maſters for a bone, and when they have it they preſently looke downe to the ground; ſo the men of the world, they will pray to God when they want, but wh[illegible: 1 letter]n they enjoy what they would have, they look no more upward but all downward. This taking notice of God to be the Author of all our good, and to give him praiſe, is all the rent we pay to God for what we enjoy, therefore it is fit we ſhould doe that; and if we doe any thing for God, be ſure God takes notice of that to the uttermoſt, yea though it be himſelfe that enableth us to do it, yea though it be but a little good mingled with a great deale of evill, God takes notice of it, and will reward it, ſurely then we ſhould take notice of the good that he giveth out to us. This ſweetneth our comforts to ſee that they all come from God, and for that obſerve the difference betweene the expreſſion of Jacobs bleſſing, and Eſaus blesſing;The ſweetneſse of a comfort is, that it comes from God. when Iſaac came to bleſſe Jacob, hee expreſſeth himſelfe thus, Gen. 27. 28. God give thee of the dew of heaven, and of the fatneſſe of the earth, and plenty of corne and wine, &c. Now when he commeth to bleſſe Eſau, marke his expresſion then verſe 39. Thy dwelling ſhall be the fatneſſe of the earth, and of the dew of heaven from above, but hee never mentioneth God in that; It is not Eſaus blesſing. God give thee of the dew of heaven, and of the fatneſſe of the earth, though it is true Iſaac meant ſo, but yet he doth not mention the name of God ſo in Eſaus as in Iacobs bleſſing, Certainly my brethren, the ſeed of Jacob count their blesſing to be a double, a treble blesſing, that they can ſee God in it: carnall hearts do not much regard God, if they can have what they would have, if they can have their fleſh ſatisfied in what they deſire, from what hand it cometh that they doe not much care; but a gracious heart, a child of Jacob, rejoyceth more in the hand from whence it commeth, then in any good he can posſibly enjoy. Fourthly, They did not know. God doth a great deale of good in the world that is little taken notice of,Obſ. or laid to heart. Many of Gods diſpenſations are inviſible, the Angels, Ezek. 1. are deſcribed with their hands under their wings. God doth great things ſomtime ſo inviſibly, as he cannot be ſeene; And when he doth great things that we might ſee, yet through onr neglect, ſtupidity, and drosſineſſe of our hearts, we doe not ſee them. The moſt obſerving eye that is in the world, that takes the exacteſt notice of Gods mercy, and hath the greateſt skill to ſet forth the riches of Gods goodneſſe to himſelfe and others, yet alas it is but very little that he takes notice of, no not of that he might doe. It is with the quickeſt ſighted Chriſtians as with a skilful Mathematician, a skilfull Mathematician takes notice of and underſtands many parts of the world, and is able to ſet out the ſeveral parts diſtinctly to you in ſuch a Climate, in ſuch a Countrey, but yet when he hath done all, he leaveth a great ſpace for a Terra incognita, for an unknown world, and that unknowne world for ought we know may be five times bigger then the known world; So they that have the moſt obſervant eye of Gods mercies, and take the moſt notice of them, that can beſt ſet out the mercies he beſtoweth,Many and great are Gods unknown mercies. ſpiritual mercies, temporall mercies, preventing mercies, paſt mercies, preſent mercies, delivering mercies, &c. yet when they have done all, they muſt leave a great ſpace for the Terra incognita, for the unknowne mercies of God. The truth is, thoſe mercies of God that are obvious to our knowledge every day, one would thinke they were enough to melt our hearts, to breake them in pieces: but beſides theſe mercies we take notice of, there are thouſands and thouſands of mercies that we know not of. As we daily commit many ſins that we know not of,Scire tuum nihil eſt, niſi te ſcire hoc ſciat alter. ſo daily we receive many mercies that we know not of likewiſe; And as in our confesſion of ſins, we ſhould pray to God firſt to pardon our ſins we know, and ſo to name them in particular; and when we have done, then, Lord forgive us our unknown, our ſecret ſins; So in our thankſgiving, firſt bleſſe God for the mercies before us, and when we have done. Lord bleſſed be thy name for all thy unknown mercies that I have little taken notice of. We ſoone grow cold and dead if we doe good; and men take no notice of us, neither what we know, nor what we doe is any thing to us except others know it too, but this is the vanity and pride of mens hearts, it is Gods prerogative above his creatures, to doe all for himſelfe, for his owne glory, and yet he doth much good in the world that none knows of; we are bound to deny our ſelves in that we doe, not to ſeeke our own glory; The moſt excellent peece in the moſt excellent of our workes is our ſelfe-denyal in it; why ſhould we not then doe all the good we can doe cheerefully, though it be not known? we ſhould doe good out of love to goodneſſe it ſelfe, and if we would doe ſo we ſhould be encouraged in doing good ſecretly. Fifthly, and which commeth yet more fully up to the words, They did not know, &c. In Gods account men know no more then they lay to heart and make good uſe of.Obſer. The Schooles diſtinguiſh of want of knowledge, there is Neſcientia, and Ignoratia; Neſcience is of ſuch things as we are not bound to know,We know no more then we lay to heart. it is not our ſinne not to know them; but Ignorance is of ſuch things as we are bound to know, and that ignorance is two-fold; there is an invincible ignorance, let us take what paines we can, wee can never know all we are bound to know; and there is an affected ignorance, when we do not know, becauſe out of careleſneſſe we doe not minde what is before us, and when we have minded it ſo farre as to conceive it, yet if we lay it not to heart as we ought, ſtill in Gods account we know it not, if we digeſt not what we know into practiſe, God accepteth it not. As God is ſaid not to know when hee doth not approve, I know yee not, ſaith he, ſo when any man hath a truth in notion and it doth not get into the heart, when it is not imbraced there, God accounts that that man knowes it not; Therefore you have in Scripture ſuch an expresſion as the Seer is blinde; It is a ſtrange expreſſion, it ſeemes to be a contradiction, ſuch a thing as we call a Bull:philoſophi ſumus factis, no[illegible: 1 letter] verbis, nec magna loquimur, ſed vivimus. Cypr. de patienti[illegible: 1 letter]. The Seer is blinde: But it is not ſo here, becauſe God accounts thoſe that have never ſo much knowledge, yet if it doe not ſanctifie the heart ſo as to give him the glory, they are blinde, blinde as a Beetle; The knowledge of the Saints is another kinde of knowledge then other men have. We have, ſaith Cyprian no ſuch notions as many of your Phyloſophers have, but we are Phyloſophers in our deeds, we doe not ſpeake great things, but we doe great things in our lives. 1 Theſ. 4. 9. You have an excellent expreſſion for this, you are taught of God to love one another, what followeth? And indeed ſo you do, That is an evidence that you are taught of God when it p[illegible: 1 letter]evay leth with your hearts, when it may be [illegible: 1 letter]aid, indeed ſo you doe: VVho is there in the world but knowes that wee ſhould love one another? but men are not taught of God to love one another untill it may be ſaid of them that indeed ſo they doe. There is nothing more obvious to the underſtanding of a man then the notion of a Deity, that there is a God, we may as it were grope after him as the holy Ghoſt ſpeakes; but yet 1 Iohn 2. 4. He that ſaith he knowes him, and keepes not his commandements, is a lyar, and the truth is not in him; Any man who ever he be, though the greateſt Schollar in the world, if he ſaith he knowes God and keepes not his commandements, he hath the lie told him to his teeth, hee doth not know God at all, though this of God be the moſt obvious thing to be underſtood that poſſibly can be, and yet Chriſt ſaith no man knoweth the Father but the Sonne, and to whom the Sonne ſhall reveale him. Hence it is when a ſoul is converted,Mat. 11. 27. you ſhall heare theſe expreſſions, I never knew before, I never knew what an infinite Deity meant, I never underſtood the infinite ſoveraignty and Majeſty of the great God, I never knew what ſinne meant before; yet if you had asked him afore, he would ſay, I know God is a Spirit, that he is infinite and eternall; I know that ſinne is the tranſgreſſion of the law; I never knew that Chriſt was before, yet before hee would have told you that Chriſt was the ſonne of Mary, Hoc morbo didici quid ſit peccatum & quanta majeſtas Dei. Gaſper, Olevianus. Verb[illegible: 1 letter] ſenſus denotant affectus. and came into the world to dye for ſinners. I remember an expreſſion of a Germane Divine, when he was upon his ſick bed, In this diſeaſe ſaith he, I have learned what ſin is, and how great the Majeſty of God is; This man though a Preacher, and doubtleſſe he could preach of ſinne and of the Majeſty of God, yet hee profeſſeth he knew not theſe things untill God came powerfully upon his heart to teach him what they were. The Hebrews ſay, words of ſenſe carry with them the affections, or elſe they be to no purpoſe: when men have notionall knowledge onely that comes not down into the heart, they are like men that have weak ſtomacks and weake heads, when they drink wine all flyeth up to the head & it makes them giddy, but if the wine went to the heart, it would cheare & warme it: ſo all this mans knowledg flyeth up to his head & makes him giddy, whereas if it were digeſted & got to the heart, it would warme and refreſh, yea [illegible: 1 span] The Text ſaith of Elies ſonnes, 1 Sam. 2. 12. that they knew not the Lord; they were Prieſts of God, yet they were ſonnes of Belial, and know not the Lord. Be not offended at great Schollars who have skill in the tongues, Arts and Sciences, do not you ſay theſe men that are great and knowing men, would they do thus and thus, if things were ſo as you ſpeake; they are not knowing men, God ſaith that Elies ſonnes did not know, the Lord, the things of God are hid from them. I thanke thee O Father Lord of heaven and earth, that thou haſt hid theſs things from the wiſe and prudent, &c. Sixthly, They did not know that I gave them, &c. Affected ignorance comming thorough diſtemper of heart is no excuſe,Obſ. but rather an aggravation. It is a high degree of ingratitude not to prize Gods mercy, but not to take notice of Gods mercies,Affected ignorance is no excuſe. Oh what a high ingratitude is this! That which ſhall be part of Gods charge againſt ſinners can be no excuſe of their ſinne, it is a part of Gods charge that they did not know, therefore their ignorance cannot be their excuſe. God threatneth to cut people off, to have no mercy upon them for want of knowing as well as for not doing, They are a people of no underſtanding, therefore he that made them will have no mercy upon them, and he that formed them will ſhew them no favour, Eſay 27. 11.Graviter O homo peccas, ſi divitias dei longanimitatis contemnis gravisſime ſi ignoras. Ambro[illegible: 1 letter] Obſer Ambroſe hath this expreſſion, Thou doeſt ſinne greatly if thou doeſt contemne the riches of Gods long ſuffering, but thou ſinneſt moſt of all if thou doeſt not know it. From the word [for] as depending upon the 5. ver. (for ſo it doth,) The Obſervation is, The not taking notice and conſidering of Gods mercies, and laying them to heart, is the cauſe of vile, and ſhamefull evils in mens lives. Therefore they did ſhamefully, therefore they went after their lovers, becauſe they did not know, the cauſe of almoſt all the evill in the world it is from hence, They that know thy name will truſt in thee, thoſe who know the Lord will feare him and his goodneſſe. Eſay 1. 4. Ah ſinfull nation, ſaith God: God fetcheth a ſigh under the burthen of it, his ſpirit is laden and troubled with it, Ah ſinfull people, &c, What was the matter? The Oxe knoweth his owner, and the Aſſe his maſters crib, but Iſrael doth not know, my people doth not conſider, they were more ſtupid then the brute creatures. Oh ſinfull ſoul, this is the cauſe of all thy inordinate walking, of all thy profaneneſſe, of all the ungodlineſs in thy wayes, becauſe thou doſt not know, thou doſt not conſider, thou doſt not lay to heart the wayes of God towards thee. Ier. 2. 5. God chargeth his people that they were gone from him, and ver. 7. that they had made his heritage an abomination. What is the reaſon that is given of both theſe? It is in the 6. ver. They did not ſay, Where is the Lord that brought us up out of the land of Egypt? &c. They did not take notice of what the Lord had done for them, therefore they were gone far from him, &c. If thou hadſt but a heart to lay to heart what God hath done for thee, it is impoſſible that thou ſhouldſt goe ſo farre off from God as thou doſt. For theſe deductions are eaſie and obvious to any from ſuch a principle. 1. Juſtice, common equity requires living to God, ſeeing we live by and upon God. 2. Common ingenuity calls for requiring good with good; the Publicans and Heathens will do good to thoſe that do good to them. 3. If all be from God, then all ſtill depends upon God. 4. How much good is there in God from whence all this good and mercy comes, when God ſhall ſhew another day to men and Angels how hee was the fountaine of all good! it will confound thoſe who have not laid it to heart. 8. She did not know that I gave her corne, and wine, and oyle, and multiplyed her ſilver and her gold. God is more bountifull to his people then the Idols can be.Obſ. The Idols by their owne confeſſion gave them but their bread, & water, and flax, and oyle, &c. but God giveth them wine, & ſilver, & gold. God gives them better pay a great deale then the Devill doth; yet the Devill uſually hath more ſervants to follow him then God hath, though his wages bee leſſe and worſe. It is uſuall for men to get ſouldiers from adverſaries, by giv[illegible: 1 letter]ng them more pay: This is the way God takes, he offereth a great deale better pay to thoſe that will follow him, then they have that follow the Devill, yet God can get few to follow him. This ſhews the vileneſſe of mans heart againſt God. 9. She did not know that I gave her, &c. which ſhe prepared for Baal. When men get abundance, then they ſoon grow wanton. When I gave them corn,Obſer. and wine, and oyle, and multiplyed their ſilver and their gold, then they followed Baal. This is the reaſon of ſo many ſolemne charges of God, Take heed when thou art full, that thou doſt not forget the Lord. As they that are neereſt the ſun are the blackeſt,Proſperity makes men grow wanton. ſo thoſe to whom God is neereſt in regard of outward mercies, are many times blacker then others. It is obſerved, that the fatter mens bodies are, the leſſe blood and the fewer ſpirits they have; ſo the fatter mens eſtates are, many times the leſſe ſpirit they have to any thing that is good; God hath leſſe ſpirit from them, ſinne hath much more. We read of the ſunne melting the Manna that fell downe, but the ſame Manna was able to bear the fire; ſo many a mans heart is able to beare affliction, and the affliction doth good, prepareth for much good, as Manna was prepared to be eaten by fire, but proſperity melteth them, makes them uſeleſs. Many men when they were poor and in a low condition, were very uſefull; but when they grow high and rich, they are of very little uſe in the places where they dwell. Trajan the Emperour was wont to liken a man growing to a great eſtate, to the Spleene in the body; for as the S[illegible: 1 letter]leene grows big, the body growes leſſe: ſo when mens eſtates grow bigger, they grow leſſe uſefull. Euagrius noteth it as a ſpeciall commendation of Mauritius the Emperor, but notwithſtanding his proſperity he retained his ancyent piety: it is a very rare thing to ſee men advanced to high places, do ſo. 10. I gave her corne, and wine, and oyle, and I multiplyed her ſilver and gold which they ſacrificed to Baal. Even thoſe creatures that wicked men abuſe to their luſts, God gives them. Though he doth not give them for that end, yet thoſe creatures that they uſe for ſuch an end are given of God.Obſer. If thou beeſt a drunkard, that wine or drinke that thou doſt ſacrifice to that luſt of thine, who giveth it thee? Is it not God? thou haſt a good eſtate more then other men, and all the uſe thou makeſt of thy eſtate is meerly that it might be but as fewell for thy luſts, who gave thee this thy eſtate? Is it not God? God giveth thee cloathes and thou ſacrificeſt them to thy pride, thou haſt more money then others, and ſo canſt vent thy malice more then others, from whence haſt thou this? Thou haſt more ſtrength of body then others and thou venteſt it in uncleanneſſe, where hadſt thou this? conſider this, and let this meditation prevayle with thine heart to ſtop thee in thy ſinful way, let it be ſeconded with the next; viz:Obſ. That is a moſt horrible wickedneſs and abominable ingratitude, for any man to take Gods creatures and abuſe them againſt God. What,An evill thing to fight againſt God with his own creatures. I gave them corne, and wine, and multiplyed their ſilver, and their gold, and have they prepared theſe for Baal? God ſpeakes of this as of a monſtrous ſin, as if God ſhould ſay, let all my people lament my condition, that I ſhould do ſo much for them, and they doe nothing for me but all againſt me, ſacrifice all to Baal: As perhaps many of you have beene kinde to ſome of your friends, and have raiſed them, and made them, as we uſe to ſay; they have wanted nothing, but you have been bountifull to them, if now theſe men ſhould turne your enemies, and that eſtate they have got by you, they ſhould uſe it to doe you a miſchiefe, would you not call in your neighbours and friends, to joyne with you in lamenting your condition? What, did you ever heare of ſuch an example, that I ſhould doe ſo much for ſuch, and they turne all againſt me? you tell it as a moſt lamentable ſtory to your friends; God doth ſo here; he makes this his grievous complaint. This is as if a bird ſhould be ſhot with an Arrow, whoſe feathers came out of her own body; we would even pity a bird in that caſe. Many men make no other uſe of their eſtates but to turne them againſt God; they are not as the ſlothfull ſervant that hid his talent in the napkin, if it were but ſo it were not ſo much, but they take their talents & imploy them againſt God. Would it not goe to your heart if one ſhould ſue you in law, and beare the charges of the ſuit out of your owne eſtate? VVe uſe to complaine ſuch a man ſueth me, and it is my owne money hee goeth to law with; So thou goeſt againſt God, and hee is fayne as it were to beare all the charges: It is not againſt the light of Nature? the very heathens: the publicanes and ſinners will doe good to thoſe that do good to them: Thou art worſe then a publicane and ſinner, wilt thou do hurt to God that doth thee good? When Julius Caeſar ſaw Brutus come to give him a ſtab in the Senate houſe, he cryed out, What thou my ſonne, wilt thou do it? But ſuppoſe that Iulius Caeſar had given him the dagger with which he ſtabbed him, [non-Latin text not transcribed]. then O thou my ſonne, what ſtab me with that dagger I gave thee? If when Jonathan gave David his ſword and bow, David ſhould have turned againſt Jonathan and killed him with his own ſword and bow, would not the unkindneſſe or rather the abominable wickedneſs have pierced deeper into his heart, then any ſwords or arrows posſibly could? If you can finde any creature that is not GODS to fight againſt him withall, you may doe it, but if all you have is from him, it is horrible wickedneſſe to take that and to ſacrifice it to Baal. Certainly God giveth it for other ends, to goe croſſe to Gods ends is an evill thing: VVhen God aymeth at ſuch a thing, for us not to joyne with God in the ſame end he aymeth at is an evil, but for us to ayme at a quite contrary end, that is horrible wickedneſſe indeed. They ſacrificed to Baal. When once ſuperſtition and Idolatry hath got into a place, though there be much done againſt it, yet it is not eaſie to get it out. It is from hence that God doth ſo often complaine of Baal, Obſ. yet you ſhall finde in Iudg, 2. (I thinke that is the firſt place it is mentioned that they ſerved Baal) but it appeareth that they fell off from Baal, yet they fell to him againe, for in Iudg. 8. 33. After Gideons death it came to paſſe that the children of Iſrael turned againe and went a whoring after Baalim, and made Baal-berith their god; It ſpeakes as if it were a new thing now that they ſhould fall to worſhip Baal after they had left worſhipping him; After his death. And 1 Sam. 7. 4. The children of Iſrael did put away Baalim; and yet if you reade Chap▪ 10. 22. they fall a confesſing that they had ſinned, becauſe they had forſaken the Lord and ſerved Baalim; though they had put him away before, yet he had got up again; So in that place before named, 1 King. 16. there Ahah would ſerve Baal, it is brought in there as a new thing, as a novelty, becauſe Baal had beene ſo much ſuppreſſed, 2 King. 10. you find that Iehu ſought to deſtroy Baal & all his Prieſts, but yet Baal was not got out for all this, but he got in againe, for in 2 Kin. 23. 4. the Text ſaith, that Joſia who was long after that time, cauſed the veſſels that were made for Baal to be taken away and burnt. This is a marvailous uſe, and ſeaſonable for our times. If ſuperſtition be oppoſed, though it be caſt out as we thinke in a great degree, yet if there be not a thorough Reformation, it will winde in one way or other againe. If we thinke it enough to cut things ſhort, and to take away their ſtrength, and their enormities, we deceive our ſelves; if there be nothing done but ſo, they will grow up againe; it is but cutting the weeds a little; if branch and root be not taken away, they will up again; Baal will put up his head one way or other. I remember Cluverus a late Hiſtorian, yet much approved of, bringeth in one that gave this councell concerning Rome, becauſe it was much annoyed with Wolves; ſaith he, there is no way to ſave Rome from Wolves, but to cut down the woods wherein theſe Wolves breed and live, for otherwiſe they might kill and kill, but they would breed agaiue. So ſometimes when childrens heads are overrunne with vermine, the way to deſtroy the vermine is to ſhave the haire quite of off: So certainly, this is the way to deſtroy ſuperſtition from amongſt us, to take away the places and revenews of thoſe men that have beene maintainers and upholders of ſuperſtitious wayes of worſhip; Let us by cutting down the woods, and ſhaving off the hayre deſtroy theſe Wolves, and if they will needs be Prieſts, let them be Shavelings. Which they ſacrificed to Baal. Laſtly, Idolaters are very liberall to their Idols,Obſ. they are willing to ſacrifice gold' ſilver, corne, wine and oyle, and all to Baal, but of that before.

The Seventh Lecture. HOSEA 2. 9. 10. Therefore will I returne and take away my corne in the time thereof, and my wine in the ſeaſon thereof, and will recover my wooll and my flaxe, given to cover their nakedneſſe. And now I will diſcover her lewdneſſe in the ſight of her lovers, and none ſhall deliver her out of mine hand. IN the former verſe, Iſrael is accuſed for abuſing her ſilver and gold, &c. in the ſervice of Baal; now it followes, Therefore I will take away my corne in the time thereof, &c. if there be a therefore, we muſt enquire wherefore it was, becauſe they did prepare their corne, &c. for Baal, Therefore I will returne. 1. What is the meaning of returning. 2. What the meaning of the time and ſeaſon thereof, I will take away my corne in the time thereof, and my wine in the ſeaſon thereof. 3. What that phraſe imports, I will recover my wooll. For the firſt therefore. I will returne, that is, I will change the way of my adminiſtrations toward them, I will goe out of my way of mercy, and turne into my way of judgement, I will goe back againe; I was in a way of judgement toward them, and they cryed to me, and I turned into a way of mercy, but I will goe back againe into a way of judgement, I will returne, Arias Montanus hath a good note upon the place, Whereas God hath heretofore bid them not to be afraid of all the tokens of the Southſayers that is,Lect 7. when they ſay by Aſtrology ſome ſignes of death that might follow, they were afraid; be not afraid, ſaith the Lord, but know your corne, and wine, and oyle depends on me, not on the ſecond cauſes; though ſecond cauſes make againſt, yet feare not, for I will give you come, and wine and oyle; but now it is quite contrary, though ſecond cauſes promiſe all kind of ple[illegible: 1 letter]ty whatſoever, that there ſhall be abundance of corne, and wine, and oyle, yet I will take away your plenty, there ſhall be a dearth of all things amongſt you. I will take away my corne in the time thereof: that is, firſt in the times of harveſt juſt when their corne is to be taken in, and in the time of their vintage, I will then take it away, whereas I might take it away in the ſeed, I will let it grow till the harveſt, and then take it away. 2. In the time when they have moſt need of it, when they are in the greateſt ſtraits, and know not what to doe without theſe creatures, 3. In tempore ſuo, ſo ſome, In the time I have appointed, though I have let them goe on and enjoy the creatures in abundance, yet my time is come that I will take away all. And will recover, the word ſignifieth, I will ſnatch it away, I wil ſpoyle you of it; [non-Latin text not transcribed] and it hath reference to two things. Firſt, I will recover it as out of the hands of uſurpers, you have my corne, and wo[illegible: 1 letter]l, and flaxe as uſurpers, but I will recover them out of your hands, as a man that hath his goods taken away from him uſurped, hee by ſome meanes or other recovers his goods againe; ſo ſaith God, you have my corne, and wine, and as you have carryed the matter, you are but uſurpers, I will ſue you for them, you ſhall not enjoy them long. Secondly, I will recover, it hath a reference to priſoners and bondſlaves, when the enemy ſhall get any of ours into their power, and make them bond-ſlaves, a greater power goes againſt the enemy, and recovers them out of his hands, and gets them again; As Abraham recovered Lot and his goods, Gen. 46. 14. Or as if marriners ſhould get thoſe gally-ſlaves the Turks have gotten: and recover them out of their hands, as if he ſhould ſay, theſe creatures of corne and wine, &c. they are in bondage, and I will recover them out of your hands, you know the creatures groane under their bondage while they are in the poſſeſſion of wicked men, 8. Rom. my creatures are in bondage to you, and they cry to me, and I will recover them out of your hands. There are many precious and choice truths to be preſented to you out of the words.Obſer. 1 Firſt, Therefore I will, &c. Whence obſerve, Though God gives mercy out of free grace without cauſe in our ſelves, yet he takes not away mercy without cauſe, there is a therefore for taking away mercy, but we have many mercies given without a therefore: When God takes away mercy we have cauſe to look into our ſelves to finde out a therefore, but you may find out thouſands of mercies that God gives to us, and you ſhall finde never a therefore for them. It is not ſo great a wonder that thouſand thouſands are in miſery as that any one enjoyes mercy, for miſery hatha therefore in our ſelves, for mercy there is reaſon only in the breaſt of God.Obſ. 2. Secondly, I will returne. Sinne cauſeth God to change the way of his adminiſtrations towards his people. Though God be in wayes of mercy, yet ſinne may put him out of thoſe wayes, and make him returne and go in a way of judgement agnine: how much better were it for ſinners to returne, then that ſinnne ſhould cauſe God to returne? Oh ſinner, returne out of thy evill wayes, if God returne, it will be a ſad returne. Not long ſince God was in wayes of judgement againſt us, and lately he hath come into wayes of mercy, and now he ſeemes to returne againe to his former wayes of judgement. Ier. 14. 9. Why art thou as a man aſtoniſhed? A man aſtoniſhed ſtands ſtill; or if he moves, it is up and down, as if he knew not which way to goe, though we have ſuffered hard things, wee cannot yet ſay God is returned, but he ſeemes as a man aſtoniſhed, and knowes not which way to go. Thus God is pleaſed of himſelfe after the manner of men, to ſpeake; let us cry to him that he may not turne out of his way of mercy, into thoſe ſad wayes of wrath that he ſeems to be looking towards. I will take away my corne, and my wine. Abuſe of mercy cauſeth the removing of mercy, 11 Zach. 17. Woe to the idoll ſhepheard that leaveth the flocke, the ſword ſhall be upon his arme, & upon his right eye, his arme ſhall be dryed up, and his right eye ſhall be utterly darkned. Hath God given any a right hand, any abilities? take heed God doth not ſtrike that right hand, or right eye, any quickneſs of parts, let them take heed that thorough abuſe it be not put out:Abuſe of mercies cauſes God to take them away. how many ſhepherds when they were young had many excellent parts, great abilities, but having abuſed them to their luſts, God hath taken them away! So in children, there is no ſuch way to loſe your children, as to abuſe them, if your hearts be inordinately ſet upon them, God takes them away. I will tell you of a ſpeciall paſſage of providence concerning this, & I ſpeak it the rather, becauſe I was an eye and eare witneſſe of it, living not far from the place, A godly man deſiring his friends to meete to bleſſe God for his bleſſings in a plentifull Harveſt, after dinner was done comes in a little child, who was indeed a very lovely child, Oh ſaith the father, I am afraid I ſhal make a God of this child; by and by the child was miſſing, and preſently they went to looke him, and hee was found ſprawling drowned in a pond. Conſider this ye parents who have your hearts inordinately ſet on your children. Againe, I will take away my corne, and my wine, and my wool, and my flaxe. Marke, before they made them their own, in the former verſe, they ſaid they are theirs, now God challenges them for his, here we have, My, My, My, repeated on Gods ſide, as frequent as before it was on theirs. Fourthly,Obſer. 4 God keepes the propriety of all that we have; though God gives all, yet he keepes the propriety of all in his own hand: God hath another propriety in our eſtates, then any Prince in the world hath. Subjects have propriety in their eſtates, and enjoy them with as true a right as their Soveraignes, but no creature hath any propriety in what it hath in reference to God, this great Soveraign of all the world holds the propriety of all his hands,Gratiarum actio ipſa confesſio donum eſt acceptum, quanto magis ipſa dona. Luther. poſtquam locuplitati ſumus bane [illegible: 1 letter]ideſam particulam addimus, ego geci. Obſ. 5. not onely what we have, but what we doe, and what we are is all Gods: yea ſayes Luther, even our thankſgiving to God for gifts is a gift of God: It is therefore a very vile thing to attribute to our ſelves what is Gods, when God hath enriched us we adde this odious particle, ſayes Luther, I have done it, yea, ſayes he, men do ſo often ſay, Feci, Feci, I have done, I have done it, that Fiunt faeces, they are as dregs before the Lord; By this you may ſee they are not your goods that you abuſe it is a great argument to be bountifull and free for good uſes; becauſe what wee have is Gods. I will give you a notable Text for this, 1 Chron. 29. 14. For all things come of thee, and of thine own we have given thee. David thought not much of his bounty towards the Temple, becauſe all was Gods. Therefore I will take away. This [Therefore] hath not onely reference to the abuſe of them, but to that in the 7. ver. and ſhe ſhall follow after her l[illegible: 1 letter]vers, but ſhall not overtake them, &c. then ſhall ſhe ſay, I will goe and return to my firſt husband, for then it was better then now. God makes this to be a meanes of working that frame of ſpirit in them of returning to their firſt husband. And from hence the note is. Fifthly, The taking away thoſe good things we enjoy, is a meanes of making us returne to God, it is a ſpeciall meanes of conviction, to convince us of ſinne, when God comes with ſome ſpeciall worke of his againſt us, it workes more upon us when we ſee ſome reall expreſſion of Gods diſpleaſure, when God takes his mercies from us then when we heare the threat, now wee come to be ſenſible of our ſinnes. You that are tradeſmen and runne into debt, and your Creditors tell you they will come upon you, yet you goe on, till the Bailife comes into your ſhop and ſeizeth upon all, and goes into your houſe and takes away your bed from under you, and all your goods; when you ſee all goe out, then you thinke of your negligence, and then the husband and wife wring their hands. So though God threaten you for the abuſe of the creature that hee will take it away, yet you are not ſenſible of it till God indeed takes away all, and then conſcience begins to be awakened and fly in your faces. VVhen David ſaw God taking away his people, then his heart ſmote him for numbring them; hee was told of the evill of that way of his before by Ioab, but he goes on in it. VVhen Samuel prayed for raine in wheat harveſt, and there came thundring and lightning, then the people feared exceedingly, and acknowledged their ſin in asking a King. Thoſe who have abuſed their eſtates in theſe times, when the enemy comes, what gratings of conſcience will they have? Then theſe thoughts will ariſe, Have I uſed my eſtate for God? have I done that I might doe? have I not ſatisfied my luſts with thoſe things God hath now taken from me? There is uſually a grating of conſcience for the abuſe of any thing, when God takes it away. When God takes away a wife, if the husband hath a tenderneſs of conſcience, his firſt thoughts are, Have I performed the duties of my relation to my wife as I ought? have I not neglected my duty towards her? and this cauſeth ſad thoughts.When God takes away a mercy, then conſcience troubles fo[illegible: 1 letter] the abuſe of that mercy▪ Obſer. 6 And when God taketh away a child. Have I done my duty towards this child? have I prayed for it, and inſtructed it as I ought? Againe, I will take away your corne in the time thereof, and your wine in the ſeaſon thereof. This preſents this truth to you. That there is an uncertainty in all things in the world; Though they promiſe faire, yet they are ready to faile us, when they promiſe moſt. A huſbandman that hath a good ſeed time, promiſeth much to himſelfe, it comes up and thrives, and yet at harveſt it is all blaſted. Habak. 3. 17. Though the labour of the olive faile, The phraſe is, Though the Labour of the olive lye, that is, the olive promiſed faire, it grew up, and looked very faire, and ripened, but it did lye, that is, it did not performe what it ſeemed to promiſe, for in the time thereof it vaniſhed and came to naught. I had certain information from a reverend Miniſter, of a ſtrange work of God this way; The thing was, in his owne Towne there was a worldling who had a great crop of corne; a good honeſt neighbour of his walking by his corne, ſaith he, Neighbour you have a very fine crop of corne, if God bleſſe it: Yea, ſaith he, I will have a good crop, ſpeaking contemptuouſly and before he could come to get it into the barne, it was blaſted, that the corn of the whole crop was not worth ſix pence. Here we ſee the uncertainty of the creature in the time thereof, when it ſeemes to promiſe never ſo faire, when wee are ready to take it into the barne, it depends on God, as well as when it is under the clods. Oh the bleſſedneſſe of Gods ſervants, who are ſure of their good for time to come! We may promiſe our ſelves certainty, even for the future in the things of Chriſt; but for outwards they are never ſure, no not when men have them in their hands. Many things fall out betweene the cup and lip, as we have it in the proverb. I will take away my corne in the time thereof, and wine in the ſeaſon thereof. Hence Obſerve. God lets out his diſpleaſure many times to thoſe that provoke him,Obſ. 7. when they make account of the greateſt mercy, when they are at the greateſt height of proſperity, when afflictions ſeems to be the fartheſt off from them, then it comes heavieſt upon them: When they thinke leaſt of it, when they thinke all ſure, then God comes upon them by his diſpleaſure, when his diſpleaſure ſhall be moſt bi[illegible: 1 letter]ter to them: for that is the ſtrength of the point, he will not onely take them away in the time thereof, but when the affliction ſhall be moſt grievous to them. That in the 20. of Job, ver. 22. is a moſt notable Scripture for this, In the fulneſſe of his ſufficiency he ſhall be in ſtraits. A man may ſeeme to have ſufficiency of the creature, and may have his fulneſſe of ſufficiency, yet God ſaith he ſhall be in ſtraits in the fulneſſe of his ſufficiency, I can give you another admirable work of providence in this very things wherein you may ſee God to come in ſore affliction at ſuch a time, when it is moſt bitter: it came from that worthy Divine Doctor Preſton, it was in the Towne where he was born; There was a man who of long time had no childe, but when God gave him one,wrath from God when wiked men leaſt think of it. at the weaning of it hee called his friends and neighbours to rejoyce with him for this great mercy: and the Nurſe going to dandle the child in her arme, and wearing a knife in her boſom, the point of the knife being upward, while ſhe was dandling of the child, runs into the belly of the child, at that time when all his friends were about him to rejoyce with him. When men thinke the bitterneſſe of death to be paſt, (as Agag did) the curſe of God comes on them. Pſ. 78. 30. While the meate was in their mouths, the wrath of God fell upon them. I have read of Pope John the 22. that he ſaid he knew by the poſition of the Stars he ſhould live a long time, and boaſted that he could caſt his nativity, and the ſame night by the fall of a chamber he had newly built for his ſolace, he was ſ[illegible: 1 letter]ain. Another example in this kind I have heard credibly reported of a drunken fellow in an Inne was ſwearing moſt dreadfully, and one comes in and ſaith, Sir, what if you should dye now? ſaith hee, I shall never eye, and going down the ſtairs when he went out of his chamber, he preſently feldown and broke his neck. There is likewiſe a hiſtory of one Bibulus a Roman, that riding in triumph in all his glory, a tyle fel from a houſe in the ſtreet and knockt out his brains. As on the contrary, Gods wayes and dealings with the Saints are ſuch, as what time their condition is moſt ſad, God comes in with mercy to them, when they are in the moſt dark condition and gloomish, Gods face shines on them; ſo when the wicked are in their proſperity, God ſmites them, When the irons entred into Ioſephs ſoule, God delivered him. When the Apoſtle had received the ſentence of death in himſelf, God comforred him 2 Cor. 1. 9. When Abraham was lifting up his hand to ſlay Iſaac, the Angel of the Lord ſtayed his hand. As it is obſerved in nature, a little before day breake it is darker then before, ſo a little before the happineſſe of Gods people,Obſ. 8. there are ſome great afflictions. Zech. 1. 7. At the evening time it ſhall be light. I will recover. From this phraſe of [recovering] obſerve, Firſt, when men abuſe mercies, they forfeit their right in their mercies, they come then to be but uſurpers; they are not uſurpers of mercies, meerely for the uſe of mercies, but for the abuſe of them; they are not charged for their right to uſe them, but for their not right uſing them, there is great difference between theſe two. It hath beene taught by many,how far wicked men have right to the creature. that all wicked men have no right at all to uſe any creature, but are to anſwer as uſurpers before God. But certainely there is a miſtake. It is certain man hath forfeited all, but God hath given a right to all that they do enjoy in a lawful way, a right by donation. They have not ſuch a right as the Saints have, a right in Chriſt, once being in Chriſt we may challence of God all things that are good for us. Another man hath right, but how? as a malefactor is condemned to dye by his offence, being condemned, he hath forfeited all his eſtate, and all the benefit of a ſubject; But if the King be pleaſed to allow him proviſion for a day or two, till the time of execution, he cannot be challenged as an uſurper, for that he hath, he hath it by donation, and it is ſuch a right that all wicked men have; all wicked men in the world are under the ſentence of condemnation, & have forfeited their right, and all the good of the creature, only the Lord is pleaſed out of his bounty to give ſuch and ſuch enjoyments, they shall have ſuch and ſuch houſes, and ſuch and ſuch lands for a time, till the day of execution comes. This might daunt the hearts of wicked men: you look upon your ſelves as great men, you have your ſhops full, you have large eſtates, you are like ſome malefactors, who have a better ſupper before execution then others. But ſtill your not right uſing may make you uſurpers before God. You give your ſervant order to buy ſuch and ſuch commodities, ſuppoſe your ſervant run away with your money, or beſtow it on his whores, &c. if he run away do you not follow him as a thiefe? you truſt him with ſuch a ſtock, to keepe ſuch markets, now he hath right to uſe your eſtate; but if he run away with your eſtate, and uſe it againſt you, if you meet with him again, you will ſay, what a thief are you to run away with your Maſters eſtate, and abuſe it againſt him? I will recover, &c. All the time the creature ſerves wicked men,Obſ. 9. it is in bondage, and God looks upon it with a kinde of pitty. God hath made all things for his owne praiſe, and he gives the children of men many mercies, but it is for his owne glory; but when theſe creatures which were given for the glory of God, are abuſed to thy luſt,Subſtanti[illegible: 1 letter] caro noſtra incorporetur Sanctis nt in [illegible: 1 letter]is ad gloriam reſurgat, non peccatoribus, in illis enim reſurg[illegible: 1 letter]t ad [illegible: 1 letter]ehenam. the creature groanes under thee. Thou drinkeſt wine, but the creature groans under thy abuſe; never any gally-ſlave did groan more under the bondage of the Turks, then thy wine and thy diſhes on thy table groan under thy abuſe, Rom. 8. 22. As God hears the cry of the widow and fatherleſs, ſo he hears the groans of the creature. Cornelius a Lapide tels a ſtory that he heard of a famous Preacher, ſhewing this bondage of the creature, brings in the creatures complaining thus, Oh that we could ſerve ſuch as are godly! Oh that our ſubſtance & our fleſh might be incorporated into godly people, that ſo we might riſe into glory! but if our fleſh be incorporated into the fleſh of ſinners, we ſhall go to hell, and would any creature go to hell? The very creatures ſhall be in hell eternally, when wicked men conſume them on their luſts, being incorporated into their bodies. Certainly, the creature one day wil have a kind of revenge upon ungodly men, & divers think that hell will be a turning all creatures into a Chaos, into a confuſion again as it was at the firſt, and the wicked put into that, and ſo tormented there, there ſhal not be an annihilation, but God shall take away the beauty, comfort & glory of the creature, and whatſoevershal be for the torment of ungodly men shal abide, and ſo they shall bee tormented eternally by the creatures they do abuſe. As in ſuch a building as this is, there is lime and ſtone, and morter, but now the art of man puts a beauty upon them; but ſuppoſe all the art of man were taken away from this building, at an inſtant, what would become of us then? it would bury us in the rubbiſh of it; now it is uſefull and delightfull, but if the art were taken away, it would be our deſtruction. So the creatures of God have much of Gods wiſedome, power and goodneſſe in them, which God ſuffers wicked men to enjoy; but God will take away all his wiſdome, beauty and goodneſſe, ſo that nothing but the confuſion & rubbiſh of the creature ſhall be upon the wicked to all eternity. I will recover my wooll and my flaxe given to cover their nakedneſſe. Whence obſerve, God gives his bleſſings to us, not for luxury, but for neceſſity; I gave them to cover your nakedneſſe. Obſer. Therefore when our Saviour teacheth us to pray▪ it is for dayly bread, or bread which is for our ſubſtance, ſo much bread as ſerves for our ſubſtance, [non-Latin text not transcribed]. and that but for a day neither. Moſt are abuſive in their deſires, after, and uſe of the creature, they looke at bravery rather then neceſſity; As Cyprian hath an expreſſion, It is not the heat of their cloathes, nor calor, but color, the colour is rather regarded by many. God lookes now eſpecially that we ſhould cut of our ſuperfluities, when our br[illegible: 1 letter]thren want neceſſareis. To cover your nakedneſſe. It ſeemes that our nakedneſſe needs a cover. Sin hath made nakedneſſe ſhamefull. [non-Latin text not transcribed]. Hence therefore our bodies are called vile bodies; thoſe bodies that we ſtudy ſo much to pamper and adorne, they are bodies of vileneſſe, as the Apoſtle ſpeakes, Phil. 3. 21. yea, of that vileneſſe with an article, or of the vilenſſe; to be proud of our cloathes that cover our ſhame, that cover our nakedneſſe is an unreaſonable thing. Would you have your bodies adorned? labour for godlineſſe, and then you ſhall have bodies like the glorious body of JESUS CHRST; you may have bodies that ſhall not need a covering. Laſtly,Obſ. when abundance is abuſed, it is juſt with God that we ſhould want neceſſaries, I will take away their corne, &c. how many are there who have laviſhed out their eſtates, upon whom you may ſee Gods judgement ſo grievous, that they want a piece of bread; now you often tell your laviſh waſting ſervants, they will be glad of a cruſt before they dye; It proves true often of Maſters and Miſtreſſes alſo, who out of pride and delicacy of ſpirit, will be ſo fine & brave above their ranks, that God doth blaſt them that they have not to cover their nakedneſſe. Thoſe in the third of Iſa, who had that gorgeous and brave attire, are threatned with baldneſſe, and grinding with ſackcloath, ver. 24. and ſuch as come to miſery by their waſting ſuperfluity have none to pitty them. I have read of Alfonſus a King of Spaine, who when a Knight falling into want and being arreſted for debt, there was a petition to the King to ſuccour him, I ſaith the King, if he had ſpent his eſtate in mine, or in the common-wealths ſervice, it were reaſon he ſhould be provided for, by me or the common-wealth, but ſeeing he hath ſpent all in rio[illegible: 1 letter]ouſneſs, let him ſuffer. Conſider this you who are ſo loath to part with your eſtates for the publicke, you murmure at every thing that is required of you for that, but you are profuſe in expences for your luſt, God hath wayes to bring you low enough in your eſtares. Ver. 10. And now I will diſcover her lewdneſſe. And now, that is, when I recover my wooll, and flaxe, I will diſcover her lewdneſſe, I will take their covers from their own eyes, and from the eyes of others. Wicked men, and eſpecially Idolaters have divers covers for their lewdneſſe. There are eſpecially three covers that theſe people had for their lewdneſs. The firſt was their outward proſperity: do you ſpeak ſo bitterly againſt us, as if we were Idolaters, as if we had forſaken God, are we not in as good a condition as Judah, who you ſay hath not forſaken God? Secondly, Their externall worſhip is that yet they kept ſomething according to Gods own mind, they yet kept the Sabbath and ſome ſolemn dayes according to the law, this cover they reſted in; as if they ſhould ſay, What doe you accuſe us as if we did not worſhip the true God, have not we Gods ſervice with us, and our ſolemne aſſemblies? Thirdly, They had other ſervices which were not Gods, yet they did cover them, with glorious pompous ſhewes, they had pompous dayes of ſolemnity, pretended for God, but being of their own invention, they were hatefull. Well ſaith God, I will take away your proſperity, and I will take away thoſe things you thinke to put me off with, I will take away your ſolemnicies, and all the pomp in your ſervices. I will diſcover their lewdneſſe. The word lewdneſſe, [non-Latin text not transcribed] that comes of Nabal, that ſignifieth to fall, it ſignifies the falling of the ſpirit low, poor, vile, and unworthy things. Hence the Hebrews uſe that word for a foole, one that hath a vi[illegible: 1 letter]e ſpirit, ſet upon baſe contemptible things, is Nabal, a foole. Hence that ſpeech of Abigail concerning her husband, as is his name, ſo is he, he is Nabal, and folly is with him. [non-Latin text not transcribed] The Seventy turne this by another word, that ſignifieth uncleanneſſe, the mixture of their ſpirits with vile things that make their ſpirits to be unclean. The Engliſh word Lewd comes from Loed an old Saxon word, which ſignifieth one that is of a ſervile diſpoſition, of an under ſpirit; ſome are of ſervile ſpirits naturally, they are born to a kind of ſervility, & bondage, they are inclined to baſeneſs, and vileneſs, by their natural genius: others are of more ſublime ſpirits naturally, as if they were borne for great things; theſe people are lewd, they have vile ſpirits, forſaking the bleſſed God, & his glorious wayes, [non-Latin text not transcribed]. turning to vanities that can doe no good. So we ſay of many, they are lewd baſe fellowes, that is, they are of ſuch ſordid diſpoſitions, that they ſeeke only after ſuch things as have no worth in them, & ſatisfie themſelves in things beneath the excellency of a man, unbeſeeming a rationall creature to take content in. Act. 18. 14. we finde this word lewdnes, the Greek word tranſlated there lewdneſs doth elegantly ſet forth the diſpoſition of a lewd man, namely, ſuch a one as is eaſily drawn to any wicked way. I will diſcover her lewdneſſe in the ſight of her lovers. In the ſight; this is a great aggravation of their ſhame. God will caſt filth on them, not before thoſe that are ſtrangers, but thoſe before whom they would be honoured. It is a note of Calvin upon this, that ſeemes to reach the meaning of the holy Ghoſt, alluding to the way of whores, who having great men for their lovers, favourites with Princes at the Court, they reſt on their power, and confide in their greatneſs, they care not what their husbands can doe againſt them, and ſo grow proud againſt their husbands, becauſe their lovers have great power. There was a remarkable example of this here in England, that you may remember, it were but to [illegible: 1 letter]ake in a filthy dunghill to mention it. I will take away their confidence, though their lovers be never ſo great, the Aſſyrians, and Aegyptians, whoſoever they be, they ſhall have no power to help you, but I will diſcover their lewdneſſe before their face. From hence take theſe obſervations. Firſt, all wickedneſſe, and eſpecially Idolatry, hath many covers for it; except we looke very narrowly to thoſe that are ſuperſtitious and idolatrous, we ſhall not ſee the evill of that ſin. Some covers are ſubtilly woven, but it may be ſaid of them all as Iſa. 28. 20. The bed is ſhorter then that a man can ſtretch himſelfe on it, and the covering narrower then that he can wrap himſelfe in it. Secondly,Obſer. Proſperity in a ſinfull way is a great cover; though it be a very vile and ſinfull way, yet proſperity is a cover to it: This gliſters ſo in many mens eyes, that the filth of ſin is hid, many a foule hand is under a faire perfumed glove, an ill complexion may have a painted face, and proſperity is no other to wicked men,Proſperity hides much filth. then a painted face to a foul woman. As a painted face is no argument of a faire complexion, ſo neither is proſperity of a good condition. Crooked diſeaſed bodies, halfe rotten, may have fine cloths. Green leaves on a tree may hide the rifts, the moſſineſs, and blackneſs of the body which appears in winter. Many men are abominable falſe in all their wayes, cruell, and bloody in their hearts againſt God and good men, their ſpirits are invenomed, and they have given up themſelves to moſt horrible ſins, yet ſo long as they have power about them all is covered, were all their proſperity taken from them, and all their glory and greatneſs, and nothing but their falſhood, and hatred of the wayes of God appeared, what dreadfull creatures would they bee? There is many a man that is taken with a ſtrumpet, when ſhee hath painted her ſelfe bravely like Iezebel, but if he ſhould ſee this whore whipped up & down the ſtreets, and full of botches, how odious would this ſtrumpet be in his eyes? take away her bravery, and ſhe is to him the Ioathſomeſt creature upon earth. Thirdly,Obſer. Retaining ſome truths in the way of worſhip is a great cover to much falſenes. When ſome of you are to pay a great ſum, you can ſhuffle in a braſſe ſix pence or ſhilling, or a light piece of gold: ſo ſome, though they retaine many errors,Lect. 6. yet becauſe they keep ſome truths, they think to cover much ſuperſtition. Falſe wares will be holpen off amongſt good, and a man that uſeth to lie will ſometimes tell ſome truths to put off a lie.Re[illegible: 1 letter]taining ſome good covers much evill. A man that is a baſe ſelfe-ſecker, will many times deny himſelfe; many times you ſhall have the proudeſt ſpirits that are, to bee as crowching and ſubject to thoſe that are their ſuperiours as any, and ſo by ſeeming humility, cover a great deale of pride. So the evill of ceremonies, and falſe diſcipline, paſſe without much contradiction, you muſt not trouble your ſelves about theſe things, and why have not we as wholſome ſoule-ſaving doctrine as in any Church in the world? becauſe of this the corruption of the other is covered, much hypocriſie is covered under excellent gifts, the gifts are gifts of Gods Spirit, but they oftentimes cover much vileneſs. Further obſerve,Obſer. Outward pompous devotion in Gods worſhip is a great colour of notorious Idolatry, as gilded Croſſes, painted Churches, pompous Ceremonies: how hath it covered the moſt deſperate hatred to the power of godlineſſe that ever was? I will diſcover thy lewdneſſe. God hath a time to diſcover wickedneſſe,Obſer. it ſhall appeare one day in its colours, vile and abominable wickedneſſe ſhall not always goe uncovered. God will not diſcover her infirmities, neither ſhould we; wee ſhould doe as God doth,Lewdnes of men muſt be diſcovered but not their infirmities. diſcover the lewdneſſe of men, but not their infirmities Love covers a multitude of faults, if they be but infirmities. And when you diſcover the lewdneſſe of others, take heed you do not diſcover your owne lewdneſſe in the mean time. Many when they go about to diſcover the lewdneſſe of other men, do it with ſuch bitterneſſe of ſpirit, and with rejoycing, that they have got any advantage againſt thoſe that are religious, if they heare any reports againſt ſuch, whether true or falſe they care not, they relate it confidently, ſomething will ſtick. This is for men to diſcover their own lewdneſſe, when they cry out againſt the lewdneſſe of others. Thoſe who are wiſe and underſtanding, are able eaſily to ſee it; but if wee would not have God diſcover our lewdneſſe, let us get ſuch a cover as ſhall never be uncovered▪ You may have many ſhifts to cover your ſinnes that are not large enough, but I wil tell you of a cover that is large enough to cover all: What is that? The righteouſneſſe of Jeſus Chriſt. Pſal. 32. 1. Bleſſed is he whoſe tranſgresiſon is forgiven, whoſe ſin is [illegible: 1 letter]overed. There is a cover that covers from the eyes of God and man for ever. I will diſcover her lewdneſs in the ſight of her lovers. I will take ſuch a way to manifeſt her vile lewdneſs before her lovers, that ſhe ſhall neither prevail with them, nor be upheld by them. Whence obſerve, When God diſcovers mens lewdneſs,Obſer. they ſhal do little hurt. 2 Tim. 3. 6. But they ſhall proceed no farther, for their folly ſhall bee made manifeſt to all men. There are many who have ſecretly gained on the ſpirits of other men, by faire pretences, that they will doe nothing but thus and thus, and they ſeek nothing but the publicke good,Lect. 7. and they deſire the furtherance of the Goſpel, but when opertunity ſhall ſerve, there ſhall be a ciſcovering that their intentions goe another way then their words ſeemed to import, and then they ſhall proceed no further, for they ſhal be vile and contemptible in the eyes of thoſe with whom they prevailed before. Againe, further, I will doe it in the ſight of their lovers. When God ſets himſelf againſt his enemies,Obſer. he will goe through his work in the face of all thoſe that ſeekes the contrary, doe what they can. God needs no ſhifts, no tricks nor devices to carry on his work, but he can carry it on in the ſight of his adverſaries, he will carry on his worke, and ſhame them in the ſight of their lovers,God carrieth on his work in the face of his [illegible: 3 letters]mies. and bring them downe low, doe what they can. God can make uſe of the wiſedome and policy of men, and hee can make as much uſe of their indiſcretion, as he hath done of late. The great workes of God amongſt us of late have been carryed on with a high hand in the ſight of thoſe that have been our adverſaries; what diſcoveries have there been of the filth of men? how hath their nakedneſs been made naked? what charges in their conditions? what contempt hath God caſt in the face of thoſe that were the great champions ſor lewdneſſe, and that in the very face of their lovers? Their lovers looked on them, and had as good a heart to them as ever, there was little or no change in the hearts of their lovers; and though their lovers were as eager for them as ever, yet their ſhame hath been diſcovered. This Scripture is as cleerely made good this day, as any Scripture in the Book of God. Againe, In the face of their lovers. Diſhonour before thoſe we expect honour from,Obſer 2 Sam. 15. 30. is a ſad, a great evill. Oh, ſaith Saul, Honour me before the people. Saul cared not much if hee were diſhonored before ſtrangers, but he would be honored before the people. It is ſuch a thing to be diſhonoured before thoſe that we would be honoured before, that the ſtronger a mans ſpirit is, the more intolerable the burden is; one of a mean and low ſpirit, doth not much care for diſhonour any where, but a man that hath ſtrength of ſpirit indeed, counts it the worſt thing that can be to be diſhonoured before thoſe that love him. This we finde among many Tradeſmen that are civill at home,It is very grievous to be dishonoured before thoſe we love. but if they get among ſtrangers, oh how lewd are they in an Inne! thoſe that love God and the Saints, are moſt afraid to have their evill diſcovered before God and the Saints, for a gracious heart deſires honour from them moſt. One that is godly can beare diſgrace, any contemptuous abuſe from many of thoſe that are profane, rather then from one that is godly. Wicked men care not for diſhonour among the Saints, becauſe they care not for their love. If diſhonour before lovers be ſuch a ſhame, what will diſhonour before God at the great day be, and before the Saints and wicked men too who were your lovers? I will diſcover their lewdneſs in the ſight of their lovers. When I take away their corne, and wine, and flaxe, and theſe things, their lovers will be aſhamed of them. The way of carnall friends are to eſteem of men when they are in proſperity, but when they are down in adverſity, then they contemn them. Huntſmen when they would ſingle out a Deer, they ſhoot her firſt, and as ſoon as the blood appears, all the reſt goe out of her company, and puſh her from them. It is ſo with carnall friends, if a man be in affliction, if they ſee their friend ſhot, they look aloofe from him. Wee have had wofull experience of this of late, when many godly Miniſters were perſecuted, thoſe who before had ſeemed to be their lovers, grew ſtrange unto them. In a ſunſhine day, men that paſſe by look on a dyall, but in a darke ſtormy day, a hundred may ride by it and never look to it.Carnall friends grow ſtrangers in time of adverſity. When wee are in a Sun-ſhine day of proſperity, men will look towards us; but if the gloomy day of adverſity come, then they paſſe by without regard to us. I[illegible: 1 letter] a man of faſhion come to a houſe, the dogs will be quiet, but when a beggar comes in raggs, they flye upon him. It is apparant by this, that men in their proſperity are not regarded for any thing in themſelves, but for their proſperities ſake, for their moneys ſake, for their cloathes ſake. Suppoſe any of you have a ſervant goes up and downe with you, and you know whither ſoever you goe, the reſpect that is given, is not for your ſake, but for your ſervants ſake, you go to ſuch a houſe, and they uſe you kindly, only for your ſervants ſake, you take it very ill. This is all the reſpect that men have from falſe lovers, it is not for any good in them, it is for their proſperity, for their ſervants ſake; O how vaine is reſpect from the world! If you be gracious, God will not deal with you thus; if you have your eſtates taken from you, God will not deſpiſe you as carnall friends doe. Pſal. 22. 24. For he hath not deſpiſed nor abhorred the affliction of the afflicted. When the Saints are afflicted, God doth not hide his face from them, but when they cry to him he hears them. Yet further we ſee here, carnall hearts have a great deale of confidence in many things they truſt to,Obſer. in time of danger they will not believe but they ſhall eſcape. Let us not be troubled at the confidence our enemies have, they doubt not but to prevaile; this is from the curſe of God upon them; their caſe is never ſo deſperate, but they have ſomething to ſhelter themſelves in their own thoughts: Oh what a ſhame is it that any thing is rather truſted in, then God! the husbandman caſts ſeed-corn that coſts dearer then any other corne into the ground: The Merchant truſts all his eſtate to the winds & waves of the ſea, & if they ſaile, all is gone; you truſt ſervants with buſines of weight. If you goe to Weſtminſter, you truſt your lives in a boat halfe an inch thicke, God is not truſted ſo much, that bleſſed God who is the only true object of ſoule-confidence. Laſtly, when God ſets himſelfe againſt a generation of men, or any particular, all the means in the world ſhall not help. Ezek. 9. the Prophet had a viſion of ſix men with weapons of war in their hands; there were ſix principall gates in Jeruſalem, and God would ſet theſe ſixe men with weapons in their hands at each gate, that if they run to this, or the other, or any gate, the man with the weapon in his hand ſhould be ſure to take them, they ſhould not eſcape. Amos, 5. 8. Seeke him that maketh the ſeven Stars and Orion; Why are theſe named ſeven ſtars and Orion; the one is the extreame of cold, and the other of heate; The Lord hath the power of both: if they eſcape the heat, the cold ſhall take them; if the cold, the heate ſhall take them: and I likewiſe, ſaith the Lord, can make both theſe helpfull to you as I pleaſe. Hence there is ſuch blaſting of means, for the curſing of thoſe whom God ſets himſelfe againſt; let us not be afraid of the great aſſiſtance that our adverſaries have, though they have great aſſiſtance, they are in Gods hand, and none can deliver out of Gods hand; all their ſtrength is but as tow and flaxe before the flame of fire. If God be in a way of mercy, none can take out of his hands, Iſa. 43. 13. There is none can deliver out of my hand, I will worke, and who ſhall let it? Wherefore it is a fearfull thing to fall into the hand of God when he is in a way of wrath, and it is a bleſſed thing to be in his hand when he is in a way of mercy, for none can deliver out of either. Chriſt holds the ſtars, not only Miniſters, but all his Elect in his hand, and none can take them out. I will give you a notable example in Gods preſervation in times of danger: In the time of the Maſſacre at Paris, there was a poor man, who for his deliverance crept into a hole, and when he was there, there comes a Spider and weaves a cobweb before the hole; when the murtherers came to ſearch for him, ſaith one, Certainly he is got into that hole: No ſaith another, he cannot be there,Job. 8. 14. for there is a cobweb over the place; and by this meanes the poore man was preſerved. The hope of the wicked, Job ſaith, is as the Spiders Web; yet if God pleaſe he can make a cobweb to deliver his people. The leaſt things ſhall deliver when he will, and the greateſt meanes of deliverance ſhall not deliver when he pleaſes.

The Eighth Lecture. HOSEA 2. 11. I will alſo cauſe all her mirth to ceaſe, her feaſt dayes, her New Moones, and her Sabbaths, and all her ſolemne feaſts. THe Lord proceeds ſtill in his threats againſt Iſrael, in this verſe we have as ſore a threat as any, for it is in part ſpirituall. Her mirth, [non-Latin text not transcribed], ſo the Seventy reade it, the word ſignifieth the right temper, the right poſture of the minde, when the minde is in a right frame, then it may be merry;James 5. 13. [non-Latin text not transcribed]. Whoſoever is merry (ſaith S. James) let him ſing; there the word though not the ſame, yet ſignifying the ſame thing; who ever hath his minde in a right frame, let him ſing. No man can be truly merry except his minde be in a right frame. I will cauſe [all] her mirth. Lect. 8. God many times takes away from his Saints much of the matter of their mirth, but never takes away all. This is a dreadfull threat to cauſe all their mirth to ceaſe. I will cauſe it to ceaſe. I will turne it away, ſo the Seventy. I can ſoone have all their mirth down, they ſhall never be able to rejoyce more if I pleaſe; it is gone all with the turn of a hand. It appeares that Iſrael, though an apoſtatizing people, though a people of Gods wrath, deſigned to dreadfull judgements, yet was a merry jocund people, they went on ſtill in their mirth and joviallity. That which is here implyed, is more fully expreſt in Amos Chap. 6. 4. who was contemporary with Hoſea, and hee was the Prophet of the ten Tribes as Hoſea was, now ſee there how Amos ſetteth forth the mirth of this people, They lye upon beds of Ivory, and ſtretch themſelves upon their couches, and eate the Lambes out of the flock, and the Calves out of the middſt of the ſtall, they chaunt to the ſound of the Violl, and invent to themſelves inſtruments of muſick like David, they drinke wine in bowles, and anoint themſelves with the chiefe oyntment. This was their condition when they were under ſuch fearfull guilt and in ſuch dreadfull danger. Senſuall men,W[illegible: 2 letters]kel men though under God[illegible: 1 letter] wrath yet w[illegible: 1 letter]ll be jocund and merry. while they proſper, they looke upon themſelves as above the word, and bleſſe themſelves in the ſatisfying of their own carnal deſires, as if it were but a poore low and meane thing for them to be under the power of the word, to feare ſin and threatnings, it is too low for ſuch brave ſpirits as they have; But, come let us ſing away all care, let us live merrily, let us take our pleaſure for the preſent, and crowne our ſelves with roſe-buds. This is the diſpoſition of carnall hearts under all their guilt and danger; They ſwim delightfully in that River of Jordan, and ſuddenly fall into the Dead Sea; they ſpend their dayes in pleaſure, and in a moment go down into hell. This is all the portion of their cup they receive from the Lord: They have a little joy here, this is all they are like to have, and therefore they will take their fill of what they have. But this will not hold. I will cauſe this mirth to ceaſe. Sinne and mirth can never hold long together;Obſer. there muſt be a ſeparation between them. The union that there is betweene ſinne and mirth at any time, it is a forced union; God never joynes them together, and if you will joyne thoſe things God never joyned, your joyning cannot hold: Sinne is of ſuch a canker-fretting nature, as it will ſoone fret out all the varniſh of mirth and joy that is upon it. [non-Latin text not transcribed] If you will not take away ſinne from your mirth, God will take away mirth from your ſin. It is indeed the happineſſe of the Saints that they ſhall have everlaſting joy, the pleaſures at Gods right hand are for evermore, but the pleaſures of ſin muſt ceaſe. Thirdly,Obſ. when afflictions come upon the wicked they are all Amort, their joy, their mirth is gone. We ſay of fire, it congregates things of the ſame kinde, and ſeparates things that are of diverſe kinds. So it is with the fire of affliction, it congregateth things of the ſame nature, as thus, ſinne and horror, trouble, anguiſh, ſorrow, vexation, accuſation of conſcience, condemnation, theſe are of the ſame kinde; ſin and theſe are Homogenall; now when affliction commeth, it congregateth all theſe; Here is ſinne, yea but ſorrow, and anguiſh, and horror of conſcience ſeemeth now not to be together with your ſinne, but when the fire of affliction comes it joynes all theſe together. On the other ſide, ſin and joy, and proſperity, and peace, theſe are Heterogeneall, things of another kinde, now when the fire of affliction comes, it ſeparates theſe Heterogeneall things; then the hearts of the wicked ſinke as lead, they lye down in ſorrow, the candle of the wicked is blown out, all their mirth and joy it is but the light of a candle, affliction makes all to be but as a ſtinking ſnuffe. And indeed ungodly men when affliction comes are men of the pooreſt ſpirits of any men, they quickly dye, they ſuccumb, they fall downe under the leaſt weight of affliction; They ſeeme to have brave ſpirits, to out-brave the word of God, but they have poore, meane, and low ſpirits when they come to beare Gods hand upon them; Affliction takes away all their good, that they conceive and underſtand good. There is nothing within them to ſupport them, there is nothing but darkneſſe and blackneſſe within, nothing but guilt and gnawings of the worme; And they looke upon every ſuffering they indure but as the beginning of eternall ſuffering; And there is the venome and curſe of God goes together with their affliction, which drinks up their ſpirits. Oh the happy advantage the Saints have in their afflictions over that the wicked have in theirs! They have ſpirits indeed that well may be called brave ſpirits,Difference between the ſpirits of the wicked and the godly in their affliction. that can ſtand under the greateſt weight of affliction, and that with joy, in the midſt of them; Paul can rejoyce in tribulation, yea and glory in it too. They have comfort in the creature, but they are not beholding to the creature for comfort; they depend not upon the creature for comfort, their joy is a great deale higher; That is precious light indeed that no ſtorme can blow out. See an example of a brave ſpirit that way, that in the midſt of affliction can have the light of joy, Habak. 3. 17. Although the Figtree ſhall not bloſome, neither ſhall fruit be in the Vines, the labour of the Olive ſhall faile, and the fields ſhall yeeld no meate, the flocke ſhall be cut off from the fold, and there ſhall be no herd in the ſtals; What then? Yet I will rejoyce in the Lord, I will joy in the God of my ſalvation: All their joy ſhall not ceaſe; perhaps in times of affliction, in ſad diſmall times, they may abate ſomewhat of their outward joy, but all their mirth ſhall not ceaſe, there ſhall be joy within, though none without. Laſtly, I will cauſe all the mirth to ceaſe. All our mirth depends upon God,Obſ. he can take it away when he pleaſeth. God is called in Scripture, The God of all conſolation; Joy is Gods propri [illegible: 1 letter]ty, he gives it when he will, and takes it away when he will. Tou have an excellent Text for Gods hand in taking away joy from the hearts of men when he pleaſeth, it is Lamen. 3. 65. Give them ſorrow of heart, [non-Latin text not transcribed] thy curſe upon them: Marke it; Now that word that is tranſlated ſorrow of heart (I eſpecially take the note from thence) A word that comes from that that ſignifies a helmet, or a ſhield to fence of any thing, or to cover a thing as a thing is covered by a ſhield and helmet; And it doth note to us that diſeaſe which Phyſitians call Cardiaca pasſio, a kinde of diſeaſe whereby the heart is ſo oppreſt, and there is ſuch a ſtopping, that it is as it were covered ſicut ſcuto, as with a ſhield, there is a lid as it were put over the heart, a ſhield to keepe out all things that ſhould comfort, and to fence off all things that may be taken to be any refreſhments to the ſpirits; let the moſt precious Cordials in the world be given to thoſe that have that diſeaſe, they cannot be refreſhed by any of them, and ſo the heart comes to be ſuffocated with ſorrow. This is the meaning of the word here, Lord give them ſorrow of heart; Put them into ſuch a condition, as that their hearts may be ſo ſtopped and ſtifled with ſorrow, that what ever meanes ſhall be uſed to bring any comfort to them, let it be kept off, that no creature in the world may be able to afford the leaſt refreſhment to them; They were wont to ſhield and fence off thy VVord: when thy word was uſed to be delivered to them, wherein the treaſures of thy mercies were, and they heard the ſweet promiſes of the Goſpel opened, yet they fenced off thy word as with a ſhield; Now when they are in affliction let their hearts be choaked ſo, and let there be ſuch a fence put upon their hearts, that though there be never ſo many promiſes brought to them, they may be fenced off by the ſecret curſe. As, Doe we not finde many wretches who have lived under the Goſpel, and fenced off the treaſures of mercies opened to them, when they have beene in affliction they have beene in horrible deſperation, and whenſoever any thing out of the Goſpel hath been ſpoken to them for their comfort, they have had ſtrange kinde of fences to put off ſuch things; As thoſe that reade the ſtory of Spira, may wonder what a cunning fencer he was to fence off all comfort that was brought to him. This was from the Lord, Lord give them ſorrow of heart, that is, Lord put ſuch a ſhield upon their hearts, as all comfort may be fenced of from them. We ſee (my brethren) how we depend upon God for comfort, we all cry out for comfort, let us know and take to heart our dependance upon God for it, God can fence our hearts from comfort when he pleaſeth, let us take heed we doe not fence of his word form our hearts. I will cauſe all her mirth to ceaſe, her feaſt dayes. Theſe two are put together, for the hearts of men when they enjoy a more liberall uſe of the cheature then ordinary, and are amongſt cheerfull company are warmed, raiſed and inflamed at ſuch times, If the heart of a man be gracious, and hee feaſts in a gracious way, his heart is warmed, and cheered, and inlarged in things that are good; ſo the heart of the wicked when they are at their feaſts, all their luſts are warmed, and their ſpirits are raiſed & ſtrengthned in the things that are evil. You have a notable example of the cheering and raiſing of the hearts of men in good things in the time of feaſts, 2 Chro. 30. 21. the feaſt that Hezekiah made for the people of Jeruſalem in that great Paſſeover, the Text ſaith that they kept the feaſt of unleavened bread ſeven dayes with great gladneſs, and verſ. 23. the whole Aſſembly tooke counſell to keep other ſeven days, & they kept other 7 dayes with gladneſs. Now mark how their hearts were raiſed, and mightily up upon this, Chap. 31. ver. 1. When all was finiſhed, all Iſrael that were preſent went out to the cities of Iudah, and brake the images in pieces, and cut down the groves, and threw downs the high places and the Altars out of all Iudah and Benjamine, in Ephraim alſo and Manasſeth, untill they had utterly deſtroyed them all. Their hearts being up, and their feaſts being in a gracious way, they were ſo inflamed, that now they tooke upon them a mighty courage in doing great things for God. It were well if it were always ſo with us when God calleth us to feaſting, (as ſometimes he doth, though not now) that our hearts were alwayes up in our feaſting, warmed and inlarged to do much good. It is that which hath been the honour of this Citie, that in their Companies feaſting yearly, they were wont heretofore uſually when they had rejoyced one with another, when their hearts were up, to conſult together what good to do for their countries in which they were borne, and then to reſolve to ſend the preaching of the Word to ſuch a great Town where moſt of them were bred, and to ſuch another Towne. This was a gracious feaſting, and for this they were much envyed at: And though theſe feaſts were prohibited upon other pretences, yet the hindering this good done at thoſe times, lay in the bottome of that prohibition. Feaſting alſo warms the luſts,The wickneſs of men at feaſts. and deſperately inflameth wicked reſolutions of ungodly men. When a company of ungodly men met together in a Tavern, and there have drunk and eat liberally, how deſperately are they ſet againſt the ways of godlines! then they ſcorn and jeer godly Miniſters, and Parliament, and Chriſtians; they are then as if they were above God, their tongues are their owne, and who ſhall controule them? and all when their luſts are heated with wine and good cheer. Mark that Scripture, Pſ. 35. 16. With hypocriticall mockers at feaſts, they gnaſhed upon me with their teeth. Here is ſcorning and violence, gnaſhing upon the Pſalmiſt with their teeth, and this at their feaſts. Hoſ. 7. 5. In the daye of our King, the Princes have made him ſick with bottles of wine, he ſtretched out his hand with ſcorners. They brought bottles of wine, and when his luſts were heated with wine and good cheere, then hee joyned with them in ſcorning the wayes and worſhip of GOD; they ſcorned at all thoſe that would goe up to Jeruſalem to worſhip according to the inſtitution, theſe muſt be ſo preciſe that they will not joyne with us, as if wee had not the worſhip of GOD among us, they tel tales to Jeroboam and the other Princes of the godly who would not yeeld to their idolatrous wayes of worſhip, they ſcorned at their preciſeneſſe; Now ſaith the Text, The King ſtretched out his hand with ſcorners, takes them by the hand, and encourageth them in that way, and tells them he will take a courſe with them, not one of them ſhall be ſuffered to live in his dominions. Their hearts were put all agog with their feaſts, but God hath a time to take away feaſting times from a people, a time when thoſe who have delighted themſelves ſo in the uſe of the creatures, ſhall have all thoſe merry meetings and brave times ceaſe, never feaſt more, never meet with ſuch merry company more;Animula mea vagubla blandula, quo vadis, non amplius joco[illegible: 1 letter] dabis. As that Pope Adrian ſaid when he was a dying, O my ſoule whither art thou going? thou ſhalt never be more merry. For Kingdomes alſo, though there be times for feaſting, yet there is a time of mourning; and God ſeems this day to be comming to us to take away our feaſts, to call upon us to ſpend our times in another way; It were good for us to do what we can to prevent God, by humbling our ſelves in a voluntary way, to take away our owne Feaſts, and to change our Feſtivities into Humiliations. The times call for faſting now, rather then feaſting;We muſt not then feaſt when God calls for mourning. and it is a moſt dreadfull ſin then for men to give liberty to themſelves for feaſting, when God calls for mourning and faſting. It is not at your liberty to feaſt when you will. Iſa. 22. 12. is a moſt dreadfull place, that might make the hearts of thoſe who are guilty in this kinde tremble. Verſ. 12. And in that day did the Lord of hoſts call to mourning, and to girding with ſackcloath, and behold joy and gladneſs, ſlaying oxen, killing ſheep, drinking wine. Surely this iniquity ſhall not be purged from you till you die, ſaith the Lord God of Hoſts. While the bread is taken away from our brethren, and the land is ſo miſerably ſpoyled, and when ſuch a black cloud hangeth over our heads, here is no time for Feſtivities. Whatſoever your cuſtomes have been, at this time now coming (I mean that which you call your Chriſtmas Feſtivity) you are certainely bound now to turne it into a time of mourning; For if wee ſhould grant it lawfull for men to appoint Holy-days that way, for feaſting, (of which more by and by) yet certainly it cannot be but a ſinfull thing, ſo to ſet thoſe dayes apart, as whatſoever providence of God falls out, yet they will continue what they themſelves have ſet. You will all grant this, that if it be lawfull to keep this time of Feſtivity, yet this not that that God himſelfe hath ſet apart and enjoyned. We never have it required by Chriſt, or by his Apoſtles, that at ſuch a time, juſt when the yeer cometh about, that wee ſhould have ſolemn dayes of Feſtivity. Well then, at the moſt, if we ſuppoſe it lawfull, it is but the inſtitution of man; if it be mans inſtitution, then certainly it muſt give way to Gods work, to providence. For man to put ſo much upon his inſtitution, becauſe hee hath appointed ſuch a day when the yeer cometh about to rejoyce in, that whatſoever worke of God falls out in the mean time, that calls for humiliation and faſting, yet hee will hold to his own inſtitution; what is this my brethren but to make the commandements of God to be of none effect through mans tradition? It is apparent breach of that Scripture. For this is certaine now that it is the commandement of God that you ſhould mourne and faſt, if then becauſe of mans inſtitution you will put by the command of God, and now ſpend time in feaſting and rejoycing, which ought not to be but in ſuch times when God ſhines upon a Kingdom in wayes of mercy, know this is ſin unto you. If you can ſay that God ſhines upon us now in preſent extraordinary mercies then we may feaſt. I confeſs they are extraordinary mercies in regard of what wee may hope to be the event and effect of them; but for the adminiſtrations of God towards us, they are ſuch as if ever they called for faſting, they call for it at this day. Therefore here by Gods works amongſt us, wee know we have Gods will revealed to us, namely to faſt; the other at moſt is but mans inſtitution and tradition. Now the traditions of man muſt yeeld to the commandements of God. With what conſcience now can you take ſuch a plentifull uſe of the creature, and ſuffer your brethren to want cloaths and bread? If God have yet granted to you ſuch a comfortable eſtate that you have ſo much to ſpare as to feaſt, know you are bound in conſcience then to lay out that in relieving your brethren who have been ſo cruelly uſed, therefore God brings them to you to be objects of your compaſſion. It would be very acceptable to God if ſo much as any of you have uſually ſpent in feaſtings, or intended to ſpend in theſe twelve dayes, you would ſet it now apart for the reliefe of thoſe who want bread, and ſet the time apart alſo for mourning in your families, that God would pardon the ſinne of theſe times formerly committed. And now not only feaſts in private Families ſhould ceaſe, but the feaſts of Companies in your publique Halls likewiſe. What abundance of poor plundered people might be relieved, if all that were ſpent in one yeere in the feaſts of your companies, were laid aſide for their uſe! Theſe are times for mercy, not for feſtivity; if wee will not ceaſe our feaſtings, let us know, God hath thouſands of wayes to take away feaſts from a kingdome, and to bring cleanneſs of teeth among us, I will take away their feaſts, ſaith the Lord. The main thing in this verſe to be opened to you, is, what theſe feaſts of the Jews were. In the opening of all theſe we ſhal be put upon the opening of much Scripture, and therefore I ſhall not make haſt out of this verſe. The words here are Feaſts and ſolmne Feaſts; [non-Latin text not transcribed] they are Feaſts both in your Engliſh, but the words in the Hebr. differ much, the firſt comes from a word that ſignifies to rejoyce and leape, the ſecond from a word that ſignifies a ſtated, a ſetled time. Our Engliſh word Feaſt comes of the Greek [non-Latin text not transcribed] a goddes, as the heathen ſo called, that which the Latines call Veſta, the goddeſs both of earth and of fire. The Jewes had their Civill feaſts, and their Holy feaſts. Amongſt their Holy feaſts, ſome were of Gods appointment, and ſome of their own. Of Gods appointment, ſome were more ſolemn, ſome leſſe. Their Civill feaſts were times wherein they tooke a more liberall uſe of the creature, in rejoycing one with another upon ſome ſpecially occaſion, this they called a Good day, not a Holy day, ſo you have it, Eſth. 8. 17. The Jewes had joy and gladneſſe, a feaſt and a good day, ſo they were wont to expreſſe the day of feaſting, facere Bonum diem, to make a Good day to their brethren, it will appeare by examining that Text of Eſther, that that day thought it was ſet to be kept every yeer, yet it was but as a good day to them, and could not be ſaid to be a holy-day; we do not read of any religious ſolemne exerciſe that they had for the day: Such a day I take to bee our fifth of November, a Good day, not a Holy-day, wherein wee have a more liberall uſe of the creature then at other times, and remember the mercies of God with thankſgiving: But wee know the day is not ſet apart for this end, ſo as it is unlawfull to be exerciſed in any other thing, and we ſhall ſhew afterward, how that dayes cannot be ſet apart Annually, or be made holy by men. Their Religious feaſts which they preſumed themſelves to make holy, were [their] feaſts rather then Gods, and for that you have the example of Jeroboam, he appointed a feaſt even of his own head; it is in 1 King. 12. 32, 33. And Jeroboam (ſaith the Text) ordained a feaſt in the eighth month, on the fifteenth day of the month, like unto the feaſt which is in Iudah, ſo hee offered upon the Altar which hee had made in Bethel, We muſt not preſume in way of imitation to God to deviſe things in his worship like to his former inſtitutions. the fifteenth day of the eighth month, even in the month which hee had deviſed of his owne heart, and ordained a feaſt unto the children of Iſrael. Marke here, Ieroboam is rebuked for appointing a feaſt of his owne heart, like the feaſt God had appointed; this is no excuſe that he would be an imitator of God. This reaſon many think will juſtifie their ſuperſtitious way, they do but imitate what God did, as thus, God had an Ephod for the Prieſts, therefore they will have a holy garment; God had a Temple conſecrated, they will have one ſo too God had his feaſt days and holy-dayes, they will have theirs too in imitation of God. This very thing that Ieroboam did, hee is rebuked for, that he would ſet up a thing like unto Gods. Where God hath ſet his ſtamp upon any thing, wee muſt take heed wee preſume not to ſet our own ſtamp. Suppoſe any one ſhould take a piece of ſilver, & ſhould ſet juſt the ſame ſtamp as neer as he can that the King doth upon his coine, be it but a two-pence, the ſilver is his owne; well, but if he come to be examined, Why do you thus? What hurt ſaith he is there in it? I have done no more then the King, I have done but as he did; Why, may we not follow his example? will this anſwer think you ſerve his turne? It is as much as his life is worth: Juſt ſuch a plea is this, they will doe ſuch and ſuch things in Gods worſhip, why? God hath done ſo before, and they doe but imitate God; There is as much ſtrength in the one as in the other. Therefore that word here [deviſed of his owne heart] in the Hebrew comes from a word that ſignifies to lye, [non-Latin text not transcribed] Mendat[illegible: 1 letter]s▪ Ieroboam did lye, Iſa 44. 25. He fruſtrateth the tokens of the lyars, it is the ſame word: Jeroboam indeed in ſetting this day apart, he did it under a pretence to honour and worſhip God, but though it might ſeeme to make Gods honour and worſhip better then before, yet the Scripture puts the lie upon it, ſo the word is; I thinke this was the reaſon he ſet it apart in the eighth month, the Feaſt of Tabernacles was the fifteenth day of the ſeventh month; now he would not alter the day, but have it the ſame day that Gods was, but in the eighth month, for the Feaſt of Tabernacles was appointed for this end, to praiſe God for the in-gathering of the fruits of the earth, and it was as upon our September; Now becauſe upon the fifteenth of September perhaps all the creatures were not gathered in, there might be ſome remaining abroad, therefore Ieroboam might have this device, he would ſtay till every thing be gathered in, till they had it in their barnes, and in their veſſels; when they had it all fully in, and it was fit to eate and drinke, then ſaith Ieroboam, now it is the time to praiſe God, you praiſed God before when you were taking in of the fruits, but you have not taken them all in, you cannot come to uſe them, but now having them all in, and now being able to make uſe of them, now is the time to praiſe God. This was Jeroboams wiſdome, and he thought to make a Feaſt to take the people rather then Gods Feaſt. There are no ſuperſtitious men but will have ſome argument and plea for their wayes, to take the hearts of people to embrace thoſe wayes rather then Gods ſimple, plaine and pure Ordinances. Well, but though Jeroboam did it under this pretence, yet hee lies ſtill; ſo thoſe men that will take upon them to ſanctifie dayes, or places, or garments, or any geſture that God never did, though they ſay they doe it for Gods honour, to make Gods worſhip more glorious and decent; yet it is a lie: Juſt as thoſe who will make Images, brave golden Images of God, O ſay they, it is for the honour of God, but marke what the Text faith, Hab. 2. 18. What profiteth the graven Image that the maker thereof hath graven it, the m[illegible: 1 letter]lten Image and a teacher of lyes? If Images be lay mens bookes, they are books that have abundance of err[illegible: 1 letter]aes in them, they are full of lies. Here now ariſeth the Queſtion about mans appointing Feaſts, whether there may he holy Feaſts (taken ſo in a proper ſence) by mans appointment? Ieroboam is accuſed for it plainly: and Gal. 4. 10. there is a charge upon the Galatians, and that very ſeverely. You obſerve dayes, and months, & times, and yeers, I am afraid of you le[illegible: 1 letter]t I have beſtowed upon you labour in vaine. It appeares by this that peoples hearts are mightily ſet upon their Feaſts, their dayes, and months, and yeeres, they were loath to be taken off from them, ſo that the Apoſtle ſpeakes with a deale of bitterneſſe of ſpirit, I am afraid of you that I have loſt my labour; and indeed when godly Miniſters take paines amongſt people whoſe hearts are ſet upon ſuch things as theſe, for the moſt part they looſe their labour, little good is done. Yea will ſome ſay, to obſerve the Jewiſh dayes after they were aboliſhed by God, that was ſinfull and dangerous, but we doe not keepe Jewiſh days. But mark what theſe men ſay, God aboliſheth his owne, and yet they thinke hee gives liberty to man to ſet up others. If this were ſo, that upon Gods aboliſhing his own, men ſhould have liberty to ſet up theirs, then the Chriſtians are under a more heavy bondage and grievous paedagogie then ever the Jewes were, for it is better to have a hundred days of Gods appointing, then one of mans, it is more honourable. Further, if God appoint, there needs no ſcruple, as there is if man appoint; yea, if God appoint, wee may expect a ſpeciall bleſſing, and efficacy, and preſence of God, we cannot expect ſuch things in mans appointment. Now if this were ſo, when God hath taken away Jewiſh Ceremonies, man might lawfully appoint others as he pleaſeth, and when God hath taken away Iewiſh dayes, man might appoint other dayes, we may pray to God with good reaſon to bring us under the pedagogie of the Law again, rather then to be thus under mans power. Thus farre we grant, that upon any ſpeciall work of God, the very revolution of the yeare hath a naturalneſſe in it to put me in mind of ſuch a thing, and ſo farre as there is a naturalneſſe in it, there is good in it, I may make uſe of it. Therefore I dare not ſay that is altogether unlawfull at ſuch times to have ſome outward rejoycing, when God doth not call for mourning ſome other way, (except the argument from the extraordinary abuſe there hath been of it may be of force) Nay that there may be advantage taken of the peoples leaſure, to preach the word, and to heare Sermons upon ſuch dayes we deny not. Wee know that Chriſt was in the Porch of the Temple at the feaſt of Dedication, which was one of the dayes of their owne appointing, not that he was there to countenance or honor the Feaſt, but becauſe he had been there before at another Feaſt of Gods appointment. Now there being a multitude of people at that time alſo gathered together, he takes advantage of the concourſe of the people to come to the out-porch to preach to them. So much therefore as we may grant, we will not deny. For the underſtanding of this point, the ſetting apart days, I ſuppoſe there are theſe two things will be queſtioned. Firſt, Why may not governours of the Church ſet apart dayes, as well as appoint times for preaching, or as well as others of themſelves will appoint ſuch times, as once a week ſo much time ſet apart for a Lecture? Secondly, VVe may appoint faſt dayes, and dayes of thanksgiving, theſe are ſet apart by man, how cometh it to paſſe then that this can bee cleare that a man may appoint a time for preaching conſtantly once a weeke, and he may appoint times of faſting, and dayes of thankeſgiving, and yet not have this liberty, to make a day that may be properly called a holy-day? VVe muſt cleare that point from this objection, or elſe we do nothing; and for the clearing this wee muſt know there is a great deale of difference in theſe three things, the right underſtanding of which will cleare all the matter. Between deputation, and dedication, and ſanctification of a thing. I may depute a creature to be made uſe of to help me in holy things, and yet ſtill this creature is not ſanctifyed by its deputation,Why a day may not be made holy as well as time ſet apart for a Lecture. and ſo we do a time for a Lecture, ſuch an houre in ſuch a day deputed, but the time is not made holy by it the place is deputed, but is not made holy by it. Yea I will appoint ſuch a garment that I have when I am in ſuch a ſervice ſuch a day to weare, but yet the garment is not made holy by it. A creature is not made holy meerely by being made uſe of at holy exerciſe or in a holy thing. As thus, ſuppoſe I goe to reade the holy Scripture, I make uſe of a candle to reade it by, I doe not make the candle holy by this, becauſe I make uſe of it. If the making uſe of a creature in a holy duty did make the creature holy, then it would fall out generally in all creatures. I make uſe of the very light and the ayre when I am reading and ſpeaking holy things in publicke aſſemblies, I do not make the light and ayre holy, becauſe I make uſe of them in holy things; ſo I make uſe of this houre to preach in, though I make uſe of it in a holy duty, I make it no further holy then a man doth his ſpectacles that he uſeth to reade the Scripture by. A deputation is this, when ſuch a creature as I ſhal think moſt commodius for ſuch a ſervice ſhal be put a part for ſuch a ſervice, or when ſuch a creature, as I have uſe of for ſuch a ſervice, will be a naturall and uſefull help to me, to appoint it for that ſervice upon that ground. The ſecond is dedication, that is when I give a thing out of my own power,VVhat it is to dedicate a thing. for a pious uſe, that I cannot make uſe of for any thing again. As when a man hath given ſo much of his eſtate to build a School or an Hoſpitall, it may be ſaid to be a kinde of dedication, he hath devoted, given ſo much of his eſtate to that end, ſo that hee cannot make uſe of it himſelfe to another end. Now we doe not ſo ſet apart the time of preaching, as that we cannot make uſe of this time for any other end, wee may as wee ſee cauſe alter it, where it is from 9. to 11, we make it from two to four, whereas if it were a thing that we had dedicated, that is given out of our own power then it cannot be changed by us. That is a ſecond degree, this is not ſanctifying yet. Now ſanctification is beyond dedication, that is when any creature or time is ſo ſet apart for holy things as it muſt not be uſed in any thing but that that is holy;VVhat it is to ſanctifi[illegible: 1 letter] a thing. and though the ſame holy actions be done at another time, and with the uſe of another creature, they ſhall not be accounted ſo holy as at this time, and when this creature was made uſe of. This is the proper ſanctification, and the ſetting apart of any day thus, that is, ſuch a day God giveth to me to make uſe of for my occaſions, if I ſhall thus ſet it a part, ſo devote it for ſuch a buſineſſe, as it may not without ſin to me (whatſoever falleth out) be uſed to any other occaſion. And ſecondly, when I have ſet it apart I ſhall put ſo much in it as if the ſame holy actions be performed to another time, they ſhall not be accounted ſo holy as at this time, although that time hath as much natural fitneſſe in it, now I ſanctifie time to my ſelfe, but thus I cannot doe without ſin. You ſhall finde that there are theſe two things in all holy feaſts, and indeed in all things that are accounted holy. Firſt, it was a ſinne for them to make uſe of that time for any other thing, or any other wayes then God had appointed: Secondly, the actions that they did at that time were ſuch as were more acceptable to God then if they had done the ſame thing at another time. Yea it was ſo in their very days of humiliation, that were once a yeere, a day of Expiation, this day muſt not be uſed for any thing elſe; and if they humbled themſelves or faſted upon another day, that would not have beene ſo acceptable to God as upon this day. So wee ſhall ſee it in all ſuperſtitions of men when they ſet apart either dayes, or places, or things, they put theſe two upon them. As for places, They ſay we appoint a place for people to meet in a religious way; yes, but when comes it to be ſuperſtitious? Thus firſt when it comes ſo to be ſet apart, ſo as I ſhall make conſcience of uſing it to any other uſe but this; Secondly, when I ſhall be perſwaded in my conſcience that God accepts of ſervice done him in this place better then in any other though as decent as this. So for ſuperſtitious garments. You will ſay, may not Miniſters be decent? I have heard a great Doctor give this argument for a ſurplice; ſomtime ſaith he I ride abroad to preach and my cloake is dirty, is it fit for me to come into a Pulpit with a dirty garment? and therefore there is alwayes appointed ſomewhat to cover it; it is decent. Suppoſe it be ſo, but if it be ſo that this garment muſt be made uſe of for nothing but ſuch a holy exerciſe, and ſecondly if I thinke the wearing of it doth honour the ſervice, and that God accepts of the ſervice performed in ſuch a garment rather then in another, this is ſuperſtition; as in one place in Suffolke when that garment was loſt, there was a ſtrict injunction to the poore countrey men that there might not be any ſervice or ſermon till they had got another: for which they were appointed ten dayes, and this being upon a friday, there were two Sabbaths without any ſervice, therefore it is apparent they put the acceptation of the duty upon it. So for days, for any man to ſet apart a day, ſo that it ſhall be a ſin, that a mans conſcience ſhall condemne him before Ged as ſinning againſt him, if he doe any thing upon that day but ſuch holy duties. Secondly, That though the ſame holy duties be done upon another day, they ſhall not be accounted ſo acceptable to God as done upon that day, this is ſuperſtitious. Yer certainly of this nature have many of our dayes been, for if you opened your ſhops, what a deale of diſturbance was there in the city! It was a profaning of the day, every Proctor and ſuch fellowes had power given them to moleſt you: 2. did not they account it a greater honour to God for to have ſervice read that day then to have it read upon an ordinary teuſday or thurſday? yea preaching upon a Lecture day that was not one of their holy dayes, they accounted not ſo acceptable unto God as ſervice upon that day. Here comes their inſtitution, their inſtitution puts upon it more then God puts upon it, ſo it cometh to be ſinfull. So if you ſhould ſet apart this time you call Chriſtmas, ſo as you ſhould make conſcience of doing any other ſervice or worke that day, and beſides, you ſhould think that to remember Chriſt and to bleſſe God for Chriſt upon another day is not ſo acceptable to God as to doe it upon that day, here comes in the evill of thus putting mans inſtitution upon dayes. Well, but this is not cleare[illegible: 1 letter] except we anſwer another objection. But doth not the King and Parliament command dayes of faſting and dayes of thankſgiving, and are not they of the ſame nature? Will not you ſay it is ſin for us to open ſhops upon theſe dayes. I anſwer,How it may be lawfull to ſet apart faſting dayes and how not. our dayes for faſting and thankſgiving have not thoſe two ingredients in them, for firſt, if God by his providence call any particular man to any particular buſineſſe in his family, then (let this man take heed he doe not appeare in a way of contempt) he need not have his conſcience condemn him though he ſpend all that day in that buſineſſe. They may ſet apart a day to be ſpent publickly, yet with this limitation, not to enjoyne every particular man, that whatſoever Gods providence calls him to in particular buſineſſes, he muſt leave off all, & make as much conſcience of doing this as upon the Lords day. You will ſay, upon the Lords day, if we have any extraordinary thing fall out, we may go a journey or doe buſineſſe, as a Phyſitian may ride up and down, workes of mercy may be done, therefore this makes no difference betweene Gods day and theſe of mans appointment. I anſwer, Though a Phyſitian doe a worke of mercy upon the Sabbath day, yet he is bound to doe it with a Sabbath dayes heart, as a work of mercy; whatſoever calls him off from thoſe ſervices that are Gods imediate worſhip, he muſt doe that thing with a Sabbath dayes frame of heart, he is bound in conſcience to doe it ſo, and he ſinneth againſt God if he rides up and down to Patients with ſuch a heart as he may doe it upon another day, he may follow it as a buſineſſe of his calling upon another day, but not ſo now; but if he do it with a Sabbath dayes frame of heart as a worke of mercy, he keeps the Sabbath in that. But if there were a neceſſity upon a Faſt day to ride, a mans conſcience need not to condemne him before God, if he went about that worke as the worke of his calling at that time. It is not therefore ſo dedicated but Gods providence may take us off to doe other civill actions, and that as the works of our calling. Secondly, Neither is it ſo ſanctified as if the ſame works done at another day were not ſo acceptable to God as done upon this day. As our faſt dayes ſet upon the laſt wedneſday of the Moneth, to thinke that the worke done upon another day were not ſo acceptable to God as done upon that day, this is a ſanctification of the day, and ſuch a ſanctification is ſinne. The ſame anſwer may be given for dayes of thanksgiving. Beſides, yet there is another thing conſiderable, that is in the ſtating of the time. Though men may thus depute and appoint dayes to worſhip God, yet they cannot ſtate any ſuch dayes, but onely as Gods providence calls them to it, according to the preſent occaſion. Therefore it were certainly a ſin if a ſtate ſhould appoint once every yeer to be a faſting day in a religious way, God did ſo, but men have no power to do ſo, the reaſon is this, becauſe they doe not know but God may call them to rejoycing upon that day, they have not the liberty of the time. All that we can doe is this, when God calleth us to faſting, wee muſt appoint dayes of faſting; when God calls us to rejoycing we muſt appoint dayes of rejoycing. Therefore to appoint the time of Lent as a religious faſt is ſinfull, and the Statute it ſelfe threatneth a mulct upon that man that ſhall call it a religious faſt; for civill ends it may be, but ſtated faſts which are not limited by providence, are certainly evil; and ſo for theſe monthly faſts that are now injoyned, if we ſhould ſay we will have a faſt once a moneth upon this day theſe twelve moneths, or theſe two yeers, I perſwade my ſelfe the State ſhould ſin: but to have it as long as Gods hand is upon us, as long as the occaſion laſteth, and Gods providence calls us to it, that is juſtifiable. Our Brethren in Scotland wholly deny both ſtated Faſts and all other dayes: Nay they will ſcarce agree to this monthly faſting we have, becauſe they are ſo loth to yeeld to any ſtat a jeiunia. And I remember I have heard of a ſpeech King James once made in Scotland, bleſſing God that hee was borne at ſuch a time, and was a member of ſuch a Church; and the reaſon he giveth is this: For, ſaith he, the Church of Scotland exceeds in this all other Churches. England though it hath pure doctrine, hath not pure diſcipline; other Reformed Churches have pure doctrine and diſcipline, but they retaine the obſervation of many holy dayes; but the Church of Scotland hath pure doctrine and diſcipline, and keeps no holy dayes, and therefore ſaith he, it is a purer Church then any in the world. Thus I have endeavoured to ſhew you how far things may be ſet apart, & how far not, when it commeth to be a ſinne for any one to ſanctifie a day. By this we may ſee what a mercy it is to be delivered from thoſe men who have robbed the Kingdome of ſo many dayes as they have, and put ſo many ſuperſtitious reſpects upon them, and ſo have involved us in much guilt, bleſſe God for delivering us from them, and for thoſe dayes that God giveth us liberty to exerciſe our ſelves in his worſhip, let us know our liberty in them. Thus much for thoſe Feaſts that are called their Feaſts, that were of their owne appointment. Her new moons. The ordinance of God in the new moons is in Numb. 28. 11. In the beginning of your new moons you ſhall doc thus and thus,The feaſt of new moons opened. &c. It was Gods ordinance that the Jews at the beginning of every month ſhould have a holy day, when they had a new moon they ſhould keep that day holy to God. That which the Latines call Calends, were their new moones. The holy ſolemnity of theſe dayes was in three things. Firſt, the offerings that were there appointed by God particularly for that time, were many & chargeable, two young bullocks, & one ram, ſeven lambs of the firſt yeer without ſpot, beſides their flower & oyl for their drink offerings, and one kid of the goats for a ſin-offering. Secondly, At theſe times they were wont to repaire to the Prophets for inſtruction, to know the mind of God. That you have 2 King. 4. 23. where the husband of the Shunamire ſaid to his wife, wherefore wilt thou goe to him to day? it is neither new moone nor ſabbath. Indeed if it were new moon or ſabbath you may goe, but while it is neither, why will you goe? That implyeth that this was a thing in uſe among the Jewes to repaire to the Prophets for inſtruction, and to heare Gods word from them upon thoſe dayes. Thirdly, yea it was unlawfull to buy and ſell upon thoſe dayes, Amos. 8. 5. When will the new moone be gone that we may ſell corn? they were weary of it, it ſeems, becauſe they might not buy and ſell in it. Theſe three things we finde in Scripture upon their new moones.Benedctus eſto conditor t[illegible: 1 letter]us O l[illegible: 1 letter] na, benedictus aeſto Dominus tuus. Now Euxtorphius who relates to us the Jewiſh way, hee tells us of three other things they were wont to doe in their new moones. Firſt, Thoſe that were moſt devout among them, uſed to ſet apart a day for faſting and prayer to intreat God to bleſſe the new moon to them. 2. As ſoone as there was an appearance of the new moone, one ſteppeth up and cryeth, O thou Creator of the moone, be ever bleſſed, and ſo he goes on in the benediction of God for this creature. 3. They uſed to leap and to reach toward the moon ſo ſoone as they ſaw it,Ter ſubſiliunt ſ[illegible: 1 letter]elum ver ſus quod quanto ſublimius poſſunt, taute melius eſt, lunamque alloquentes. Quemadmodum inquiunt not [illegible: 1 letter]e verſus ſub[illegible: 1 letter]ilientes attingere [illegible: 1 letter]e non poſſumus, ſic hoſtes noſtri omnes nos ad malum attingere nobi[illegible: 1 letter] que [illegible: 2 letters]eere non poterunt. Buxtorf. Synag. Iudaic. c. 17. ſpeaking after this manner: We reaching to the moon, we cannot reach it; ſo all our enemies that reach at us, are as unable to reach us to our hurt, as we that. But why did God appoint this feaſt of the new moone? It was appointed for theſe 4. ends. 1. Becauſe God would be acknowledged to have the government of all inferiour things in the world, and eſpecially of all the changes of times. As the Sabbath was for putting us in minde of Gods creating the world, ſo the new moones were appointed for them to bleſſe God for the government of the world, for many nations have attributed much of the government of the things of the world to the moone; the tydes you know ebbe and flow according to the moone, the great worke of God in the ſeas ſeeme to bee governed by God in the uſe of that creature, yea things ſeeme to be governed more ſenſibly by this creature then by others, to the end therefore that they might not ſticke in the creature, but give God the glory: therefore hee appointed the feaſts of the new moone;Ier. 44. 17. 18. 19. if they had any changes of times and ſeaſons, God cauſed it, rather then this creature, and as the heathens, ſo they called the Moone the Queene of Heaven, and they would not be taken off from offering cakes to the Queene of heaven, they attributed all their proſperity to her, as we reade in the Prophet. Now from this, God would take them off, therefore he appointed this ſolemn feaſt of the new moone, 2. God would hereby teach, that the bringing of any light unto us after darkneſſe is meerly from himſelf, and he muſt be acknowledged in it. The Moone is a glorious creature, and cauſeth much light, but ſoone after there is darkneſſe, and after this darkneſſe light ſpringeth up againe. Here is the work of God, we are taught a morall leſſon from this Feaſt, that is, Hath God at any time brought darkneſſe upon a Kingdome, or upon a Family, or upon a particular ſoul, doth he begin to bring light? He muſt be acknowledged and praiſed for it. 3. God would teach them this alſo, that the beginnings of all mercies are to be dedicated to him; when God reneweth a mercy, at the very firſt, before it comes to perfection, it is to be given up unto God; they were to celebrate this Feaſt upon the beginning of the light of the Moon. And laſtly, which is more, this aymed at Chriſt, as all other Ceremonies of the Law did. It pointed out our condition in our depending upon Chriſt, for our light muſt be renewed by our conjunction with Jeſus Chriſt who is the Sun of righteouſneſſe; as the light of the Moone is renewed by her conjunction with the Sun, that gives the great light to the world. And as the light of the Moon increaſeth, as it takes it from the Sunne, ſo doth our light increaſe as we take it from the Sun of Righteouſneſſe. Thus this feaſt was typicall, and thus we ſee theſe feaſts were of ſpeciall uſe. But when they come to abuſe theſe Feaſts, ſaith God, I will take them away, you ſhall have no more; and therefore Iſa. 1. God profeſſeth a loathing of their feaſts, and amongſt others of their New Moones. Not but that they were holy in themſelves, but when they came to abuſe them, by adding their owne ſuperſtitious vanities, or elſe had not the due end for which God appointed them, then God is offended. Now ſaith God, you acknowledg darkneſſe to be from me, and light to be from me, and change of time to be from me, but what uſe do you make of your time? You ſeeme to give up the mercies you receive unto me, but you do not honour me with them, nor for them. You ſeem to think of the Meſſias in theſe things, but your hearts are not with him, but all your wayes are after your luſts. I loath your feaſts. Juſt as if a man comes to God, and prays devoutly, Lord lead me not into temptation, and aſſoon as he has done, he preſently goes into wicked company, God loatheth you for going quite croſſe to your prayers; you pray, Lord give us this day our daily bread, as if you ſhould ſay, Lord I depend upon thee every day for my bread, and for a bleſſing upon all my outward eſtate; and aſſoon as you have done, you cozen, and cheat, and goe preſently to the Devill for your bread: God loatheth theſe prayers of yours, as God loatheth their New Moons, becauſe when he appointed ſuch a worſhip for thoſe and thoſe ends, yet they went quite contrary. Yet there are two th[illegible: 1 letter]ngs exceeding obſervable about theſe New Moones. We often read of theſe things, but we paſſe them over and do but little mind them. Firſt, God will have the glory of his creature, of the New Moone, and that ſolemnly, yet it muſt be at that time when the Moon is very little, ſcarce any at all, it muſt not be at the full, when the Moon is moſt glorious, God doth not call to be glorified in that creature when it is fulleſt of glory; but when that creature is (as wee may ſay) in the meaneſt condition, when it hath but a little light beginning, ſcarce any at all, then God will be glorified. This is the inſtruction and morall leſſon from hence, which is no ſtrained one, but I think intended by God himſelfe, in appointing this feaſt, in that God will have the glory due to him from this creature in the beginning of its light, rather then at any other time. We are taught in this, That there is a great deale of danger when we are giving God the glory of the creature,Obſer. of ſticking in the creature, and not paſſing through the creature ſpeedily enough, and going from it to God. God is very jealous of his glory this way. God hath made many glorious creatures indeed, & he would have his glory from all his creatures, he would have us give due eſteeme to his creature; but when we eſteem it for any excellency there is in it, God is jealous leſt any of his glory ſhould ſtick in the creature, therefore he cals for it at that time when the creature is moſt meane. That is the reaſon that Gods Ordinances are ſo plain, we have but plaine bread, and plain wine, and a plaintable, and no brave pompous attire, becauſe God ſaw that when wee are to deale with him ſpiritually, if we had pompous things we would ſticke there; and we ſee men that are taken ſo with pompous things, they give not God that glory that is due to him, but they ſtick much in the creature, and honour it rather then God. It ſeems that the Heathens making the Moone to be their goddeſſe, eſpecially looked at it when it was moſt light, as appears, Iob 31. therefore Iob to cleare himſelfe from that idolatry, ſaith, If I beheld the Sunne when it ſhined, or the Moone walking in brightneſſe: They uſed to worſhip the Moon thus when they ſaw it walke in brightnes, becauſe they could not reach the Moon, they kiſt their hand, and ſo bowed to the Moon in acknowledgment of a Deity, therefore Job would free himſelfe from that, If I beheld the Moone walking in brightneſſe, or if my mouth have kiſſed my hand, that is, ſaith he, I have not worſhipped this creature. This is it I note it for, that when the creature is moſt glorious, there is danger of giving God the leſſe. It is thus with us many times, God hath many times more glory from us when our eſtates are little, then when they are very great; there is many a man, who when hee hath beene in full light of proſperity never minded God, bus when God hath brought him into darkneſſe, then he hath given God glory, and then it hath been indeed moſt acceptable, becauſe then he ſees Gods hand helping him without the creature. Further, God had moſt glory from the Moon when it had the leaſt light, ſo God may have glory from us though our light be extinguiſhed, it is no great matter. There is yet another thing that is remarkable concerning this Feaſt. You ſhal obſerve what difference there is between the Feaſts of the new Moones by Gods appointment under the Law,Lect. 9. and the Feaſts of the new Moones as they are ſet forth to us in Ezek. I lay this for a ground, that thoſe Chapters in Ezek. from the fourth & ſo on, though they ſeem to ſpeak of the Iews ceremonies, and Temple, and Feaſts, yet the ſcope of thoſe texts is to ſet out the glorious condition of the Church of God in the time of the Goſpel; As in Iſa. 66. 22. Then they ſhal worſhip me from Sabbath to Sabbath, and from Moon to Moone, that is, their conſtant worſhip ſhal be in compariſon as a Sabbath, and they ſhal not only worſhip me at the beginning of the Moon, but all times, their worſhip ſhal be ſo full & ſo conſtant: Therefore though in that place of Ezek. there be ſpeaking of new Moons & other Feaſts, yet it is to ſet out the condition and bleſſed eſtate of the times of the Goſpel under thoſe ſhadows & types, the Prophet ſpeaking according to the Jewiſh language in that way. This being granted, let us compare the inſtitution of the Feaſt of the new Moon, In Num. 28. with what is laid in Ezek. 46. in Num. 28. they were to offer for a burnt offering two Bulloks, one Ramme, & ſeven Lambs, but in Ezek. 46. 6, In the daies of the new Moon there ſhould be but one bullock & ſix lambs. God himſelf had ſaid, that in their new Moons they ſhould offer two Bullocks & ſeven Lambs, yet when the Prophet would ſet out a more glorious condition of the church, he ſaith, they ſhould not offer ſo much as they did before, they ſhould offer but one Bullock and ſix Lambs. What are we taught from this? We are taught by this two excellent leſſons, which are the reaſon of the difference. Firſt, that there is ſuch a bleſſed eſtate of the Goſpel coming, that ſhall not be ſubject to ſuch changes as hath been heretofore, but a more ſetled condition of peace and reſt, ſo that they ſhall not have ſuch occaſion to bleſſe God for his providence in the changes of times as before they had. Their ſolemnity of the new Moon, that is, of doing that ſpirituall thing that was done in a ceremonious way, that was to give God the glory for the change of times: now in the times of the Goſpel they ſhall not have ſo many Sacrifices, to make it ſuch a ſolemn buſineſs as it was then, Why? becauſe the Church ſhall be in another condition of more reſt & ſafety, and more conſtancy in their wayes, not hurried up and down by mens humors, and luſts, and wills as before. Secondly, that the ſtate of the Goſpel ſhall not be ſo ſubject to danger neither as it was before, there ſhall not be that occaſion to bleſſe God for bringing of light preſently after darkneſs, for that is one end of the Feaſt of the new Moon, that when they could not ſee the Moone a great while, and it was darke, as if that creature had been loſt out of Heaven, now they ſee it againe they were to bleſſe God for it: But in the time of the Goſpel that is comming, there ſhall be no ſuch darkneſſe, this time is not yet come, we yet had need to have our ſeven lambs and two bullocks for we have much darkneſs, thoſe places in Ezek. aime at ſome ſpeciall time more then other, there is a glorious time of the ſtate of the Church, when there ſhall not be ſuch occaſion of bleſſing God for delivering us from darkneſſe as there hath beene.

The Ninth Lecture. HOSEA 2. 11. I will cauſe all her mirth to ceaſe, her feaſt dayes, her new moones and her ſabbaths, and all her ſolemne feaſts. OF the Jewiſh new moons the laſt day, God threatens likewiſe to take away her Sabbaths. Sabbaths.] Plutarch thought that the Sabbath of the Jews was from Sabbos, [non-Latin text not transcribed] Iovialiter vivere. a name of Bacchus, that ſignifies to live jocundly, and bravely, and merrily. Indeed the Sabbaths that many keep have ſuch a derivation, their Sabbaths are ſabbaths of Bacchus, to be merry, and to eate, and drinke, and play, is the end of all their Sabbaths. But the word hath a better root. God would have us upon the Sabbath reſt from all other works, that we may be free to converſe with him: therefore it is ſo much the more inexcuſable if when we have nothing elſe to doe we ſhall deny to converſe with God as he requireth of us. If a friend ſhould come to your houſe to converſe with you, and he ſhould know you have no buſineſſe to take you up, yet you will ſcarce ſee him, or ſpend a little time with him, will hee not take it ill? If indeed you could have ſuch an excuſe that your buſineſſe is extraordinary, though your time be leſſe you ſpend with him, it would not be ſo ill taken; but when he knows you have nothing to do, and yet you deny time to converſe with him, will not this be taken for a ſlighting him? Thus you deale with God; Had you indeed great occaſions and buſineſſes to doe upon that day, though you did not ſo converſe with God in holy duties, it were another matter; God might accept of mercy rather then ſacrifice. But when hee ſhall appoint you a day to reſt, wherein you have nothing to doe but to converſe with him, yet then to deny it, this is a ſleighting of the Majeſty of God. Now the Jews had diverſe Sabbaths, amongſt others theſe were principall ones. The Sabbaths of dayes, and the Sabbaths of yeers. The Sabbath of dayes, every ſeventh day they had a Sabbath, and it was kept unto the Lord. Now this Feaſt of theirs had ſo me what in it Memorative, ſomewhat Significative, and ſomewhat Figurative. It was a Memorial, a Signe,Why a Sabath was ordained. and a Figure. A Memoriall of two things. 1. Of the works of Gods Creation. After God had finiſhed his works of Creation, then he reſted, and ſanctified the ſeventh day, and Pſalm. 92. being appointed for the Sabbath, the Argument of it is the celebrating the Memoriall of Gods great works. 2. Of the deliverance out of Egypt, in remembrance of the reſt that God did give them from their bondage. So you have it Deut, 5. 15. Remember that thou waſt a ſervant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a ſtretched-out arme: Therefore he commanded thee to keepe the Sabbath day. Secondly, it was Significative, a Signe, Exod, 31. 17. It is a ſigne betweene me and the children of Iſrael for ever: And verſe 13. It is a ſigne betweeue me & you, that I an the Lord that doe ſanctifie you. God made it a ſigne, that as this day was by his command to be ſanctified, ſet apart from other dayes, ſo God had ſet apart this nation of the Jewes from other nations. Thirdly, It was Figurative, it did figure out or typific the reſt that did remaine for the people of God, Heb. 4. There remaineth a reſt to the people of God, both here in the time of the Goſpel, and in heaven eternally. Now we are to know there was ſome ſpeciality in this day of reſt,What ſpeciall things in the ſeventh day Sabbath above other Sabbaths, in this ſabbath of the Jews more then in any other ſabbath. As, Firſt, in the Antiquity of it. It was the moſt ancient of all the dayes, ſet apart for an holy uſe, being from the time of the Creation. Secondly, it was written with Gods owne finger in the Tables. Thirdly, God rained no Manna upon this day, and that even before the Law was given in Mount Sinai, for the honour of this day. 4. The whole weeke doth take denomination from the Sabbath. Luke 18. 12. I faſt twice in the weeke, twice a Sabbath, ſo the words are in the Greek. So Marke 16. 2. The firſt day of the weeke, the firſt of Sabbaths, ſo the words. 5. This Sabbath is called an everlaſting Covenant by way of eminency, as if nothing of Gods Covenant were kept if this were not. [non-Latin text not transcribed] Exod. 31. 16. Ye ſhall keepe the Sabbath for a perpetuall Covenant. Yea 6. God puts a remembrance upon this day, and not upon any other ſabbath. If a friend who would faine converſe with you, ſend to you three or four dayes,Quartum pra[illegible: 1 letter]eeptum egregium prae ſeptum, & ad omnem virtutem excitandam utile, p[illegible: 1 letter]etatem vero praecipue. D[illegible: 1 letter]eſiderium dierum. Veni ſpon ſa m[illegible: 1 letter]a. or a wecke beforehand, I pray think of that day, I will come to you then and converſe with you, wee will enjoy communion together; now if when he doth come he ſhall finde you emplyed in unneceſſary buſineſſes, will he take it well? God doth ſo with you, ſaith God, I deſire to converſe with your ſoules, and I appoint you ſuch a day, think of it, remember that day that you and I may be together, and converſe ſweetly one with another; if God finde you then occupied in unneceſſary buſineſſes, he will not take it well. This Sabbath the Jewes rejoyced much in, and bleſſed God for it, Nehem. 9. 14. as a great mercy. And Philo Iudaeus ſpeaking of the fourth Commandement ſaith, It is a famous precept, and profitable to excite all kinde of vertue and piety. And the Hebrews ſay we muſt ſanctifie the Sabbath at the comming in and going out, and bleſſe God that hath given us this Sabbath: Yea it is called by ſome of the Hebrews, the very deſire of dayes; And Druſius telleth of a Jew, who when the Sabbath d[illegible: 1 letter]y approached, was wontto put on his beſt cloathes, ſaying, Come my. Spouſe, &c. as being glad of tharday, as a Bride-groome of his Spouſe. It is not my worke to handle the point of the Sabbath-day, or Lords-day now, but to open it as we have it here in the Text, to ſhew what kinde of Sabbath the Jews had; onely obſerve this one thing about this Sabbath; If you compare Numb. 28. 9. with Ezek. 46. 4. you ſhall finde that the offerings in the time of the Goſpel propheſied of, were more then thoſe were in the time of the Law. In Numb. you finde but two Lambes, but in Ezekiel you finde ſix Lambs and a Ram for the Sabbath: This by way of type ſhewes, that in the ſetled times of the Goſpell, Gods worſhip upon the Chriſtian Sabbath ſhould be ſolemnized more fully then it was in the time of the Law. The next is the Sabbath of yeeres, and they were of two ſorts. There was one to be kept every ſeven yeeres, and another every ſeven times ſeven, every fiftieth yeere. Every ſeventh yeer there was a reſt of the land; as every ſeventh day there was a reſt of the labour of their bodies, ſo every ſeventh yeere there was a reſt of the land. Exod. 23, 10. Six yeeres thou ſhalt ſow thy land and gather in the fruits thereof, but in the ſeventh yeere thou ſhalt let it reſt analye ſtill, rhey muſt not prune their Vines, nor gather their vintage one yeere in ſeven.The meaning of the reſt of the ſeventh yeere. The Sabbath of dayes ſignified that they themſelves were the Lords, therefore they ceaſt from their own labours: But the Sabbath of yeeres, the reſting of the land ſignified that the land was the Lords, at Gods diſpoſe, and that they were to depend upon the providence of God for their food in the land; God would diſpoſe of the land, when they ſhould plow, and when they ſhould ſow, and gather in the fruits thereof as he pleaſed. We muſt acknowledge (that is the morall of it to our ſelves) that all lands are the Lords, & the fruit that we enjoy from the land it is at his diſpoſing. If any man ſhould aske, what ſhould we eate that ſeventh yeere, ſeeing they might not plow, nor ſow, nor reape, neither have vintage, nor harveſt? The Lord anſwers them, Levit. 25. 20. 21. I will command my blesſing upon thee in the ſixth yeere, and it ſhall bring forth fruit for three yeeres. God you ſee will not have any to be loſers by his ſervice. Let us truſt God then, though perhaps you have now one yeer in which you have no trading; People cry out, Oh this twelve-month we have had no trading in the City, we can get no rent out of the Country neither. Do not murmure, truſt God; It may be God hath beene beforehand with many of you, you have had full trading formerly that may preſerve you comfortably now: If not before, truſt God for the next; the Jews were faine to truſt God every ſeventh yeer, they had nothing comming in for one yeere in ſeven. If once in all your life time God take away your trading upon extraordinary occaſion, do not murmure, do not give leſſe to the poore now; I ſpeak to thoſe whom God hath bleſſed in former yeers, ſo as that they are not only able to ſubſiſt, but to give too; See for this Deut, 5. 9. Beware thou ſayeſt not in thine heart the ſeventh yeere is at hand, and thine eye be evill againſt thy poor brother, and thou giveſt him [illegible: 1 letter]ought, and he cry unto the Lord againſt thee, and it be ſinne unto thee. If now becauſe you have not ſuch a full Income as you were wont to have in your trading, if a company of poore diſtreſſed plundered people come among you and deſire your helpe, if you deny to relieve them, if they cry unto God againſt you, it will be ſin unto you. Now this reſt of the land was to put them in minde that there was a time comming when God will free them from labour; Now they were faine to eate their bread in the ſweat of their browes, but God would ſupply them once in ſeven yeeres without the ſweat of their browes in [illegible: 1 letter]illing the land, ſhewing that there was a time where in God would bring his people to ſuch a reſt that they ſhould have full ſupply of all things without labour. But further, beſides this there was a ſecond thing, in this ſeventh yeere all debts that their brethren owed to them were to be releaſed. Deut. 7. 15. it is called there, the Lords releaſe, the Lord is mercifull to thoſe that are in debt. God knowes what a grievous burthen it is for his people to bee in debt, it is indeed an inconceivable burthen; rich men who are full-handed do not underſtand what a burthen it is for men to hang upon every buſh, to be in debt to every man they deale with, they cannot ſleep quietly, they can have but a little joy and comfort in their lives, the burthen is ſo grievous. Now God in mercy to his people that they might not all their dayes goe under ſuch a burthen, and ſo have little joy of their lives, therefore he granted this favour to them, that once in ſeven yeeres their debts were to be releaſed: But it was the debt of an Hebrew, Deut. 15. 30. Forraigners debts they were not bound to releaſe: By that wee are to learne this inſtruction, that there ſhould be more pity and commiſeration ſhewen to thoſe that are our brethren in the fleſh, or our brethren in regard of Religion and godlineſſe, in regard of their debts then others. It is true, there is a complaint of many that are godly, that they have little care and conſcience in paying their debts: the juſtneſſe of that complaint I know not, but there may be a ſlothfulneſſe in many, if not unfaithfulneſſe, and if there be careleſneſſe & unfaithfulneſſe in ſome, it is enough to caſt an aſperſion upon all that are godly: but though thoſe that are godly ſhould be more carefull of paying their debts then others,Mercy to the poore in regard of their debts. but if they cannot, you are bound to be more mercifull unto them then to others, becauſe they are godly, and not to ſeeke to take advantage the rather upon them, becauſe they are godly, this is a vile and a wicked heart, to take advantage ſo much the rather, if thou ſeeſt them godly & laborious in their calling, and it be meerely a providence of God, and not any negligence of theirs, thou art bound to ſhew much commiſeration unto them. In that forenamed place, Deut. 15. 9. Beware there be not an evill heart in thee, to be leſſe merciful to thy poore brother becauſe of the ſeventh yeeres reſt of the ground, or becauſe the debt was to be releaſed that ſeventh yeere, but (verſe 10.) thou ſhalt ſurely give it him, and thy heart ſhall not be grieved, becauſe for this thing the Lord thy God ſhall bleſſe thee in all thy workes, and in all that thou put teſt thy hand unto. Notwithſtanding there muſt be a ceſſation of plowing, and ſowing, and vintage in the ſeventh yeer, yea and notwithſtanding thou wert bound to releaſe thy debt in the ſeventh yeer, yet you muſt doe this, and not do it grudgingly, you muſt not murmure and ſay, what doth God require of us that we muſt neither plow uor ſow, and that we muſt releaſe our debts and give too, nay and give, and not have our hearts grieved too, that we muſt not complaine of this? Oh my brethren, God loveth exceedingly cheerfull givers, and hearts inlarged with bowels of compaſſion, he doth no: love hearts grumbling and objecting againſt giving. Many men have no quickneſſe of underſtanding in any thing elſe but againſt workes of mercy, how quick are they in their objections, and can finde ſuch ſubtle wayes to ſave their purſes that a man would wonder at it, againſt this there is a ſolemne charge, Deut. 15. 11. Thou ſhalt open thy hand wide unto thy brother, to the poore and needy in the land. The third thing to be done once in ſeven yeers was the releaſe of ſervants too, they muſt goe free, and they muſt not be ſent away empty neither, as ver. 18. of that Deut. 15. It ſhall not ſeeme hard to thee when thou ſendeſt him away free from thee, you muſt give them liberty, as ver. 14. It is true, we are not bound to the letter of this, every ſeven yeers to doe thus, but there is a morall equity in it, when ſervants have done you faithfull ſervice, you muſt not think that it is enough that you give them meate and drink, and cloth, but you muſt be carefull of your ſervants how they ſhould live after they are gone from you.Iubilee opened. This was the firſt ſabbath of yeers. But the ſecond was moſt famous, and that was the reſt that was every ſeven times ſeven yeers, the fiftieth yeer, which was called the yeere of jubile, from that trumpet that they were wont to proclaime that yeer by, which as the Jewes tell us was a Rams-horne. In this yeere there were divers of the ſame things done that was in the ſeventh yeer, as the releaſe of debts, the releaſe of ſervants. But there are ſome things obſervable that were done at this time beyond what was done every ſeventh yeer. As for ſervants, the releaſe of them was not onely of ſuch ſervants as had then ſerved ſeven yeers, yea if they had ſerved any time, they were then to be releaſed, but beſides there was order taken by God for releaſe of ſome ſervants that would not be releaſed in the ſeventh yeere, for when the ſeventh yeer came, though all ſervants might then be releaſed, yet there were ſome that would not be releaſed,It is an obſervation of Ierome. when [non-Latin text not transcribed] is written without vau, then it ſignifies the fiftieth yeer, but when it is with van, then it ſignifies eternity, but this Pagni[illegible: 2 letters] rejects, for it will not hold. and there was an order taken by God for that, Exod. 21. 6. if there were a ſervant that loved his maſter and would not goe free, then his Maſter ſhould bring him to the poſt of the door, and with a nayle bore his eare, and then the Text ſaith, he ſhould ſerve him for ever: Now that [for ever] is by Interpreters interpreted but for a time of Jubile, and then he ſhould have reſt. Here it is to be underſtood of the 50. yeer, the yeer of Jubile. There are ſome kind of ſpirits that are ſo ſlaviſh that when they may have liberty they will not, they deſerve to have their eares bored, to be ſlaves to the fiftieth year, if not for ever. Many amongſt us this day have ſuch ſpirits. God offereth us a releaſe from bondage, how many of us love ſervitude ſtill! It is juſt with God that we ſhould have our eares bored, and that we ſhould be ſlaves even for ever, but we hope there will be a Iubile come at length for our deliverance, God would have a Iubile even to deliver thoſe that were of the moſt ſervile ſpirits, and might juſtly be left to ſerve for ever. It is true, when God began with us in the beginning of our Parliament, like the ſeventh year God offered to us a releaſe, and we refuſed it then, and ſince we deſerve that our ears ſhould be bored; but God is infinitely mercifull, though we be of ſervile ſpirits, and know not how to pitty our ſelves, we hope the Lord will pity us, and grant us out of free and rich grace a Iubile, even to deliver thoſe who have a mind to be bond-ſlaves; I am ſure God doth ſo ſpiritually. If God ſhould not deliver thoſe that are minded to be ſlaves, he ſhould deliver none. It was a great mercy ſo to provide for ſervants, that they might be delivered. The greater, becauſe ſervants then were not as they are now, there was a great deal of hardſhip that ſervants indured then more then now, they were bought and ſold, not only other nations, but the Hebrews were bought for ſervants alſo, ſo you ſhall find it, Exod. 21. 2. Beſides, ſervants were in ſuch bondage then, as if the Maſters did beat them with a rod untill they killed them,The hard condition of ſervants in former times. yet they muſt only be puniſhed, they muſt not have blood go for their blood, yea though he died under his hand, yet he was but to be puniſhed, and if the ſervant lived but 2. or 3. days after, the Maſter was not to be puniſhed at all, ſo you have it, Exod. 21. 20, 21. If a man ſmite his ſervant with a rod, and he dye under his hand, he ſhall be ſurely puniſhed, notwithſtanding if he continue a day or two, he ſhall not be puniſhed, for he is his money. Oh that ſervants would conſider of this, and bleſs God for the liberty they have now more then ſervants had in former times! It was ſo likewiſe with the Romans, the word [ſervant] cometh à Servando, becauſe the Romans uſed to have ſuch for ſervants as were preſerved in time of war, that ſhould otherwiſe have bin put to death, whether they were thoſe or others, yet the condition of all was very ſervile both amongſt Iews and Romans, which may juſtly rebuke the pride of ſervants now, if they be but croſt in their minds in the leaſt thing, they make ſuch a complaint as if they were exceedingly wronged. Let ſervants rather bleſs God for their condition, then murmur at a little hardſhip they indure, for the hardſhip of ſervants in former times was another manner of hardſhip then any you can indure who have the hardeſt maſters. Hence it is that in the day of Iubile the ſervants did ſo rejoyce; Iewiſh antiquities tell us that nine days before their releaſe, the ſervants feaſted and made merry, and wore garlands, becauſe of their freedom approaching. The ſecond thing extraordinary in the day of Jubile, was, that not onely debts, God win Iewish antiq lib. 3. c. 10. but lands were releaſed. Lev. 25. 22. The land ſhall not be ſold for ever. And there were divers reaſons for this, why the land muſt not be ſold for ever, but muſt return to the firſt poſſeſſors in the year of Jubile. One reaſon is in the Text,Reaſons why land muſt return in the yeare of Iubile. Lev. 25. 23. For the land is mine, ſaith God, for yee were ſtrangers and ſojourners with me: God would hereby teach them that they muſt not account themſelves abſolute lords of the land, the land is mine; and you that are the greateſt land-lords of all are but as ſtrangers and ſojourners with God, the land is ſtill Gods. And verſ. 28. If a man bee not able to redeeme his land, nor his kinſman for him, it ſhall remain unto the yeer of Iubile, and in the Iubile it ſhall goe out, and hee ſhall return unto his poſſeſſion. If he could redeem his land himſelf or a kinſman for him, he was to redeeme it before; but if a man ſhould be ſo poor as he could not give any thing to redeem it, yet in the year of Iubile it ſhould return unto him. God would not have his people too greedy to bring the poſſeſſion of the Countrey in to themſelves, to have a perpetuall inheritance to themſelves and their poſterity. This is the greedineſs of many covetous and ambitious men, oh that we could lay land to land, and houſe to houſe, to get a perpetuall inheritance for our ſelves and poſterity! God would not have his people be of ſo greedy diſpoſitions, for a few of them to get the whole Countrey into their own poſſeſſion, therefore he would have no man that ever had any poſſeſſion, but once in fifty years that poſſeſſion muſt return to that familie again. The land was to return to the firſt owner, that the diſtinction of Tribes might be continued, which was known much by the continuance of their poſſeſſions that belonged to every tribe & family. God had great care before Chriſts time to keep the diſtinction of tribes, that ſo it might be cleare out of which tribe Chriſt came. But further, this year of Iubile aymed at a higher thing, it was a type of Chriſt, to ſet out the bleſſed redemption that we have by Chriſt. The trumpet of the Goſpel which the Miniſters blow is a trumpet of Iubile. That place Iſa. 61. 1, 2. ſeems to have reference to a Iubile, there the Text ſaith, that Chriſt was appointed to proclaim liberty to the captives, & the opening of the priſon to them that are bound, to proclaim the acceptable yeer of the Lord; now that acceptable year was the year of Iubile, there was the opening of the priſon, and the releaſing of them that were bound. Pſal. 89. 15. ſaith the text, Bleſſed are the people that heare the joyfull ſound, that hear the Jubile. Oh bleſſed are our ears who live to ſuch a time as we do, to heare the trumpet of Iubile blowing in one congregation or other almoſt every day! now we have a releaſe of our debts & bondage, this is the joyfull ſound. We are all by nature in debt (ſins you know are called debts in the Lords prayer) every ſoul is bound over to Gods eternall juſtice to anſwer to the law, for not obeying the law; now cometh this Iubile and releaſeth all debts. And we are all bond-ſlaves, in bondage to ſin, to the law, and to the devil, now cometh the Goſpel, this Iubile, and releaſeth our bondage, ſets us at liberty. 3. We have forfeited our right to the crea ure, yea to heaven it ſelf; now the Goſpel comes and reſtores all, we have right now to the comforts of this world, and to heaven. Canaan was a type of heaven, and the loſs of their inheritance, there was a type of the loſs of heaven, and the bringing them again to the poſſeſſion of it, a type of the reſtoring of right to heaven; Oh happy are they then who hear this joyfull ſound, not only with the eares of the body, but who have it ſounding in their hearts, and that by the work of the ſpirit of God in them. In this year of Iubile there is one thing further very remarkable, and that is the time when this trumpet that was to proclaim this yeer was to blow, Lev. 25. 9. the trumpet was to blow upon the tenth day of the ſeventh moneth. What remarkable thing is there in this, that the trumpet muſt be blown the tenth day of the ſeventh month? yes, there is this remarkable in it, the tenth day of the ſeventh month was their day of expiation (the day of their atonement, their publique faſt) This day appointed every year for all Iſrael to afflict their ſouls before God,The trumpet of Iubile to blow on their faſting days and way. to humble themſelves for their ſins, and to ſeek for mercy from God (as we ſhal ſhew you more largely when we come to open the ſolemnity of that day) I only mention it now to ſhew that the trumpet of Iubile was to be ſounded upon that day. It is a ſtrange thing that upon that day wherein they were to afflict their ſoules before God, and to mourn for their ſins, the trumpet of Iubile was to ſound, that was to proclaim joy and mirth, things of a contrary nature to humbling and mourning. Yea but this affords us divers excellent inſtructions. As Firſt, God would have his people ſo to mourn as to know their joy is coming. In the darkeſt day they had, wherein they were bound to afflict their ſouls moſt, yet they were ſo to mourn, as to know there was a Iubile at hand. We are not to mourn as thoſe without hope: in our moſt grievous & ſoreſt mournings we muſt have our hearts ſink in deſperation, wee muſt ſo mourne as to expect a Iubile. Yea further, the Saints mourning is a preparation to a Iubile o[illegible: 1 letter] joy. Ioy then is neer at hand when the Saints muſt mourn in a godly manner. Did not the Lord deal graciouſly with us the laſt faſt day when we were mourning before him? There was amongſt our brethren in other parts a kind of trumpet of Iubile blown; the Lord was then working for us; what great deliverance did God grant that very day at Chicheſter? God ſhews that the mourning of his people doth make way for joy. Yea further, then indeed is the ſound of the trumpet of Iubile ſweeteſt, when we are moſt afflicted for our ſins. When we are moſt apprehenſive and ſenſible of the evill of ſin, then the joy of God, the comforts of the Goſpel are ſweeteſt to the ſoul. When the trumpet of Iubile is blown in congregations, if it meets not with hearts afflicted ſenſible of ſinne, they are not delighted with the ſweet ſound of this trumpet, it is not melody in their ears, it rejoy ceth not their hearts: But let a poore ſoul be brought down and made ſenſible of the evill of ſinne, and Gods wrath, then let but one promiſe of the Goſpel be ſounded forth, how ſweet, how joyfull is it! Again, pardon of ſin is the only foundation of all Jubiles. For this tenth day of the ſeventh month, wherein the trumpet of Jubile was to be ſounded, was a day of Atonement. What is that? A day of covering (for ſo the word is) of pardon of ſin to the people of God. Many men keep a continuall Jubile, live merrily and bravely, doe nothing but eate, and drink, and play, and dance, and laugh, and cannot endure theſe fadde melancholy people. What is the foundation of this thy Jubile? Art thou ſure there is an Atonement made between God and thy ſoule? Art thou ſure thy ſin is pardoned? Is this the foundation of thy rejoycing? Know it will not laſt, it is not Gods, but the Devils Jubile, except there be an atonement made between God and thee as the foundation of it. Yet further, in that the ſound of the Jubile was at that time when the day of Atonement was. Note this, When God hath pardoned us, then our hearts are in a fit frame to pardon others. Now comes the Jubile, and now you muſt releaſe your lands, your debts, and forgive thoſe that owe you any thing. This is the day wherein God teſtifieth his mercy in pardoning your ſinnes, and they might well ſay, Now Lord command us what thou wilt in ſhewing mercy to our brethren, we are ready to pardon, to releaſe them, to extend the bowels of our compaſſion towards them, for thou haſt pardoned our ſins. The reaſon of the rigidneſſe, of the cruelty, the hardneſs of the hearts of men, and ſtraitneſſe of their ſpirits to their brethren, is this, becauſe God hath not witneſſed to their ſouls the pardon of their own ſinns, an atonement between God and them. Their ſolemn feaſts. Among their feaſts, they had three that were eſpecially very ſolemn feaſts more then others: And they were The Feaſt of The Paſſeover. Pentecoſt. Tabernacles. Theſe three were very ſolemn, eſpecially in this one regard, wherein they are all three united in one thing, that is, upon theſe three Feaſts all the Males were to aſcend up to Jeruſalem to worſhip, to the place which God did chooſe, and ſo you have it, Deut. 16. 16. Three times in a yeere ſhall all thy males appear before the Lord thy God, What to be learned from that law, requiring the Iews to go thrice a yeer to the place that God choſe. in the place which he ſhal chooſe in the feaſt of unleavened bread, (that was the Paſſeover) and in the feaſt weeks, (that was Pentecoſt) and in the feaſt of Tabernacles. But how could the ten Tribes then keep theſe Feaſts? for they went not to the Temple. You may as well ſay, how had they an Ephod? of which Chap. 3. Jeroboam was wiſe enough to keep the feaſts, though not in that way God appointed, he could tell them the going to the Temple was but circumſtance of place. From this connection of theſe three together in this ſolemnity, upon which theſe three were eſpecially called their ſolemn feaſts, there are divers things to be noted. Firſt, we may ſee a reaſon why there were ſometimes ſo many beleevers at Ieruſalem. An argument is brought by ſome from that place, Acts 21. 20. to prove that there may be in one Church more then can poſſibly aſſemble together in one Congregation, for the Text ſaith there, Thou ſeeſt how many thouſands of Iews there are which beleeve, how many millions it is in the Originall; now ſay they, there could not be ſo many millions to joyn in one Congregation: The anſwer to this is cleare, that the time of which this place ſpeaketh, was when the people of the Jews were all aſſembled together at Jeruſalem to keep the feaſt of Pentecoſt, for Chap. 20. verſ. 16. the Text ſaith, that the Apoſtle haſtned, if it were poſſible for him to be at Ieruſalem the day of Pentecoſt; now reading the ſtory on, it plainely appears, that in that journey in which he did ſo haſten, he did get to Ieruſalem at the day of Pentecoſt, and being there at that time, no marvail that they ſaid, Doſt thou not ſee how many thouſands of Iews there are that beleeve? For all the males of the people of the Iewes were got together at Ieruſalem, according to the inſtitution, ſo that they were there by reaſon of that Law that as yet they ſubmitted to, they were not in a Church ſtate at Ieruſalem, therefore there is no ſtrength in that objection againſt congregationall Churches. Secondly, where there is a nationall Church, there muſt be an uniting of them in ſome way of Nationall worſhip. There is this Nationall worſhip that the Iews by inſtitution from God were united in, three times in a yeare to go up to the Temple to worſhip: And except there ſhonld be ſome ſuch kind of individuall worſhip, not in the ſame ſpecies, that is, as others are praying, ſo are we, and as others are hearing, ſo are we, for ſo all the Churches in the world may be joyned, but to joyne in one act of worſhip together, as that was of going up to the Temple, there muſt be ſuch a thing. And that made the Iews a Nationall Church, becauſe we have no ſuch inſtitution now, no Nation in the world can in a proper ſenſe be ſaid to be a Nationall Church as theirs was; in ſome figurative ſenſe we may ſo call it, but not in that proper ſenſe as it was among the Iews. Thirdly, there are ſome Ordinances that cannot be enjoyed but in the way of Church-fellowſhip. The Iews could not enjoy theſe feaſts as they ought (indeed it may be Iſrael, the ten Tribes would make a kind of patched up feaſt, but they could not feaſt ſo as they ought) unleſſe they went to Ieruſalem in that way God appointed. As among the Iews, there were ſome Ordinances they might enjoy in their Synagogues and private houſes, but ſome which they could not enjoy but in the Temple; ſo there are ſome Ordinances we may enjoy in our families, but others wee cannot enjoy but in Church-communion, which Ieruſalem is a type of. A fourth thing obſervable is, theſe three times wherein they were to go up to Ieruſalem, were all in the Summer time, not in the Winter. For the firſt, which was the Feaſt of the Paſſeover, was in the latter end of our March, and the beginning of April; the Feaſt of Pentecoſt was fifty dayes after, the Feaſt of Tabernacles was about the middle of our September. It was indeed a very laborious thing for them to goe up to Ieruſalem to worſhip, but God did ſo commiſerate and pitty them, that they were not to goe in the winter time. That is the reaſon of that phraſe in Acts. 27. 9. Sayling was dangerous, becauſe the Feaſt was already paſt, that is, the Feaſt of Tabernacles was paſt, which was about the fifteenth of September, and ſo it began to be winter. God would be ſo indulgent to his people that they ſhould have the Summer time to go up to Jeruſalem in. If it would be an affliction to goe up to Jeruſalem in the winter, and therefore God would favour his people in that; Oh what an affliction is it then to flie from Jeruſalem before our enemies in the winter time? We had need pray the more hard now for thoſe that are in danger of the enemy, that God would be mercifull to them in this. A fifth note is when they did goe up to theſe three Feaſts, they muſt not come empty, but full-handed, ſo you have it, Deut. 16. 16. Ye ſhall not appeare before the Lord empty; Noting thus much, That when ever we come to acknowledge Gods mercy for any thing, we muſt come with full hands, and liberall hearts, with hearts ready to diſtribute, or otherwiſe we doe but take Gods Name in vaine. The laſt is, the wonderfull providence of God toward them, though all the males in the whole Countrey were to come up to Jeruſalem three times in the yeere, yet their Countrey ſhould not be in danger of the enemies: For the Jews had not ſuch walls of Seas about their Country as we have, but they lived in the very midſt of their enemies, they were ſurrounded with them, on the Eaſt the An[illegible: 1 letter]onites and Moabites; the Weſt, the Phyliſtims; the South, the Egyptians. Idumeans; the North, the Aſſyrians, to whom the Prophet ſeemes to have reference, Zach. 1, 18. Now they might ſay, ſhall our males goe up to Jeruſalem three times a yeer, why then our enemies that lie cloſe in our borders, (for they lay as neere them as Yorke, or any other ſhire is to us) may come upon us and deſtroy us; therefore God laid in a caveat and proviſion for the incouragement of them, Exod. 34. 24. he tells them there, None ſhall deſire thy land when thou ſhalt goe up to appeare before the Lord thy God thrice in thee yeere; God tooke care that none ſhould deſire their land. Let us goe on in Gods ſervice, and hee will take care to deliver us from our enemies. Many times out of ſlaviſh feare of the danger of enemies, and what diſturbance they are able to make amongſt us, wee are ready to betray the cauſe of God, and neglect his worſhip. Let us learne from hence to goe on in Gods wayes, and not feare any hurt our enemies can doe us, God ſaith that he will take care when they are all at Jeruſalem in the exerciſes of his worſhip that none ſhould deſire their land. Now for the opening theſe ſeverall Feaſts, in it you may be helped fruitfully to reade much Scripture in the Old Teſtament, for much of it is ſpent in things concerning ſome of theſe. The firſt was the Paſſeover.The Feaſt of Paſſeoever. You have the hiſtory of it Numb. 28. 16. 17. and in divers other Scriptures: That Feaſt was in the beginning of the yeere. It is true, our Scripture was the beginning of their Annus Civilis their yeere for Civill affairs, but the Month Abib, which was the middle of March, and part of Aprill, was Annus Eccleſiaſticus, the Eccleſiaſticall yeere, and it was ſo appointed, upon their deliverance out of Egypt when God commanded them then to celebrate their Paſſe-over, hee told them that that Month ſhould be unto them the beginning of monthes, the firſt month of the yeere. Noting thus much, That deliverance from great evills are mercies that we are highly to prize; the Jews were to begin their yeere in memoriall of the mercy they had upon that Month. For the name [Paſſeover] from God ſending forth deſtroying Angels that yet paſſed over the houſes of the Iſraelites that night; he went thorough the land and deſtroyed all the firſt borne of the Egyptians, but ſaved the Iſraelites, this Feaſt was alſo called the Feaſt of unleavened bread, Luc. 22. 1. becauſe they were to goe out of Egypt in haſt, and could not have time to leaven their bread, but tooke only a little flower and water together, and ſo carryed it upon their backs; Joſephus tells us that they tooke onely a little flower with water together that might ſerve them with a great deale of ſparing but for thirty dayes, there was all they had for ſo many thouſand thouſands onely for ſo many dayes, God put them to it, to depend upon him. We are ready to murmure if we ſee not enough to ſerve us many yeers, if our armies have not enough for ſo long time: they had but a little meale and water that might ſerve them for thirty dayes, and they knew not where to have more when that was ſpent; no marvaile that it is ſaid of Moſes, Heb. 11. 27. by faith we went out of Egypt. This bread is called the bread of affliction, Deut. 16. 3. and it was unleavened bread, not onely to typifie that we muſt not have our hearts leavened with malice, but to put them in mind of that ſore affliction they were in, not onely when they were in Egypt, but when they went out of Egypt, that they had then but a little meale and water to ſerve them for thirty dayes. Now this Paſſeover was partly Memorative, and partly Figurative. Memorative, Firſt to remember the deliverance of their firſt borne. Secondly, to remember their deliverance from the bondage of Egypt. When others are ſmitten (that is the morall ſignification) and we paſſe over,Obſ. 1. this is a great mercy. Againe, Deliverance from bondage, and in that outward man and bondage in reſpect of Religion and conſcience is a mercy for everto be celebrated. God is pleaſed now to offer us this mercy of deliverance from both theſe bondages, certainly we are a people devoted to miſery if we ſhall not take Gods offer of mercy. We have beene in bondage in our eſtates and liberties, God offereth us freedome, and freedome alſo from Antichriſtian bondage which is worſe then Egyptian bondage. The Text ſaith when they were delivered from the bondage of Egypt Moſes ſang, Apoc. 15. 1 and in the Revelation when they were delivered from Antichriſtian bondage they ſang the ſong of Moſes. We were long ſince delivered from a great part of this bondage, now the Lord oſtereth to deliver us altogether.Obſ. 1. But to let that goe. They were to eate this Paſſeover with their ſtaves in their hands,When God offereth deliverance we should not bee ſluggish. this was to note their haſty going out of Egypt. We ſhould not when God offereth us mercy of deliverance, goe forth ſlowly. This is our miſery at this day, the Lord offereth deliverance and we lye ſlugging on our beds, and are like that fooliſh child the Prophet ſpeakes of that ſticks in the birth: We have ſtuck theſe two yeers in the birth, whereas we might have beene delivered long before this. It concerns us all to conſider what the cauſe is, and to lament it before the Lord that we may make our peace with him. But further.Obſer. In thankſgiving for a mercy we are ever to remember what we were before that mercy. They muſt eate unleavened bread at this Feaſt, the bread of affliction, they muſt remember the afflictions they were in before they had this mercy, whereof this Feaſt was a Memoriall; when wee bleſſe God for a deliverance, we muſt really preſent before our ſouls the ſad condition we were in before we were delivered. Further, The ſpeciall thing that is aimed at in the Paſſeover, was that it ſhould be a type of Chriſt, who was that paſchall lamb that was to take away the ſinnes of the world, he that was roſted in the fire of Gods wrath for our ſinnes, as that Lambe that was to be eaten in the Paſſe-over was roſted in the fire: And if ever the Angell of Gods vengeance do paſſe over us, it is thorough the blood of that Lambe ſprinkled upon our hearts, which was ſignified by the ſprinkling the blood of the Lambe upon the poſts of their houſes. In the Lords Supper we celebrate in effect the ſame Feaſt of the Paſſe-over they did: and by this we may learne this excellent note. There is little comfort in the remembrance of outward deliverances,Obſer. except we can ſee them all in Chriſt. They were in this Feaſt to remember their deliverance out of Egypt,Deliverances looked upon in reference to Chriſt are ſweet. but withall they were in it to have a figure and type of Chriſt, that ſweetned their remembrance that made the Feaſt a joyfull Feaſt, when they could ſee their deliverance out of Egypt as a fruit of Chriſts ſufferings, when this Lambe that was to put them in minde of it, did put them in minde likewiſe of Chriſt the paſchal Lambe. In all deliverances from any kinde of affliction, if you would have the remembrance of them ſweet unto you, you muſt looke upon them all in the blood of Chriſt, and ſo remember them, and then your hearts will be inlarged to bleſſe God.The Iewish additions to their Paſs-over. This was the Ordinance of God in the Paſſe-over, but beſides Gods Ordinance, the Jews added divers other things. The firſt thing obſervable that they added, was earneſt prayer to God for the building of the Temple; which many of them obſerve to this day. Thoſe who writ of the cuſtomes of the Jews tell us, that becauſe the Temple is deſtroyed where they were to goe up thrice in the yeere to ſolemnize theſe Feaſts, therefore they pray ſo earneſtly and mightily for the Temple in this manner: They cry altogether to God, Lord, build thy temple ſhortly, very quickly, very quickly, moſt quickly in our dayes: Templum tuum brevi, valde cito, valde cito, in diebus noſtris, citisſime, nunc aedifica templum tuum brevi. Miſericors Daus, Magne Deus, benigne Deus, pulcher Deus, dulcis Deus, virtuoſe Deus, Iudaica Deus, nunc aedifica templum tuum brevi, valde cito, in diebus noſtris, valde cito, valde cito, nunc aedifica, nunc edifica, nunc aedifica, nunc aedifica, nunc aedifica templum tuum cito, robuſte Deus, fortis, vineus, potens Deus, &c. Buxtorf. de Synag. Iud. c. 13. & then they go over it again, Mercifull God, great God, kind God, high God, ſweet God, with divers other epithets, Now build thy Temple quickly, very quickly, &c. Now, now, now, five times together, [illegible: 1 letter]o Euxtorfius tells us. They teach us how much the Temple doth concern us. Here is onely their miſtake, they reſted in the materiall Temple, they did not conſider that This Temple was a type of Chriſt, therefore as earneſtly as they prayed for the building of their materiall Temple, ſo we are to pray for the building up of the myſticall body of Chriſt, now Lord, build quickly, doe not defer it, even in our dayes do it. A ſecond thing they added was the manner of caſting out of unleavened bread, in this they obſerved three things, their inquiſition, their extermination, their execration, firſt with a candle they would narrowly ſearch every corner of the houſe, to ſee if they had the leaſt crumme of leaven, if any were found they caſt it out with ſolemnity, and then they uſed to wiſh a curſe upon themſelves if there were any left in their houſes that was not caſt out. This morall Obſervation wee may be taught from it, it ſhould be our care when we are to receive the Sacrament, to make narrow inquiſition, to get the candle of the word, and to ſearch every corner of our hearts, every faculty of the ſoule, to ſee if there be no leaven in it. 2. Whatſover we ſee to caſt it out of doores. And 3. to be ſo much ſet againſt ſinne, as to be willing to take a curſe upon our ſelves, if we ſhould willingly let any knowne ſin be in our hearts, and to acknowledge that God might juſtly curſe us in his Ordinance, if we be falſe in this. Thirdly, they uſed to ſhew forth all their brave rich things, if they had any bravery in cloathes, in furniture, in any good thing, they would ſhew all at this Feaſt. By their ſuperſtition we may learne this note, that in the time of our comming before God, it is fit for us to manifeſt his graces, to exerciſe all thoſe beautifull graces that the Lord hath endowed us with by the work of his Spirit, for there is the riches of a Chriſtian, there is his brave cloathes, and his plate, all his excellencies are his graces. The fourth thing they did was, after the Paſſe-over was at an end, they would faſt three dayes, to humble themſelves for their faylings in keeping that Feaſt. This was not Gods Inſtitution, but it was their cuſtome, and we may learne this from it, (though not to binde our ſelves to that they did) too looke back to our receiving the Sacrament, and to bewayle all our miſcarriages; I beleeve if things were examined to the quick in our receiving the Sacrament, you would finde matter enough to faſt and pray for the humbling your ſoules from your miſcarriages. Laſtly, in the Paſſe-over they uſed to reade the book of the Canticles, becauſe that booke treats eſpecially of the conjunction of the ſoule with the Meſſiah, which is ſealed up eſpecially in the Paſſe-over. And that indeed is a ſpeciall meditation for us when we come to the Lords Supper, to meditate of our conjunction with Chriſt. The next is the Feaſt of Pentecoſt.The Feaſt of Pantecoſt. This Feaſt is called alſo the Feaſt of Weekes, becauſe there were ſeven weekes to be reckoned, and then at the end of them it was ſolemnly to be kept, you ſhall finde it, Levit. 23. 15. There you have the Feaſt of the Paſſe-over, and in that the firſt day of ſeven, and the laſt day of ſeven was ſolemnly kept; now they were to count from the morrow after the firſt Sabbath, ſeven Sabbaths, that is, ſeven weekes compleate; the firſt Sabbath of the Paſſe-over was the fifteenth day of the month Abib, and then the next day from that they were to count ſeven weeks, and at the end of ſeven weeks was the Feaſt of Pentecoſt to be kept. Now in this firſt day wherein they began to count their weeks (for the preparation to this Feaſt of Pentecoſt) you ſhall find that the firſt fruits were to be offered up to God, it was a kinde of diſtinct Feaſt, called the Eaſt of the Firſt-fruits, in which they were to bring a ſheafe of the firſt fruits of their harveſt unto the Prieſt to be offered to God; And the reaſon was, becauſe new their harveſt began: Aſſoone as ever the Paſſe-over was killed, and they had kept the firſt Sabbath of the Paſſe-over (for they were to keepe it ſeven dayes) they began their harveſt, they muſt not put a Sickle into the corne, nor reape any thing of their ground untill they had kept the Paſſe-over; it affordeth auto us this inſtruction. We cannot enjoy any ſweetneſſe nor any bleſſing from any fruits of the earth,No bleſsing [illegible: 1 letter]o be enjoyed from the earth but through Chriſt. but through the blood of Jeſus Chriſt: After they had ſolemnized the memorial of the blood of Chriſt, then they might put a Sickle into the corne & reape it, and not before, & as ſoone as they had ſolemnized the remembrance of Chriſt in the Paſſe-over, they might goe with comfort and take the fruits of the earth & rejoyce in them, but not before. Now this was in the month of Abib, that is part of our March, & part of April, then began their harveſt, & thence it hath its name, for Abib ſignifies an eare of corne. Now their harveſt began ſo ſoone in the land of Canaan, not only becauſe it was a hot Country, for it is obſerved that Africa was a hotter Country then theirs, and yet their harveſt began not ſo ſoone;Hereditatom elegantiae. but becauſe of the bleſſing of God upon that land, therefore Ier. 3. 19. it is called a goodly heritage, becauſe of the timely bringing forth the fruit; the words tranſlated goodly heritage, ſignifies an heritage of comlineſſe; the ſame word that is here for goodly, ſignifies a Roe-Buck, to which this land was compared, and ſo it may be ſaid to be a land of a Roe-Buck, becauſe of the ſpeedy and ſwift ripening of the corne.Obſ. 1. The obſervation is, It is the bleſſing of the Church to have their fruit ripe betimes,Timely fruit is pleaſing to God. not to ſtay too long before they be ripe, for Canaan was a type of the Church. You young ones conſider of this; the Lord loveth to have the fruits of Canaan ripe betimes; if you grew in the wilderneſſe, though you did not bring forth fruit in your young time, God did not ſo much regard it; but if you live in his Church, in Canaan, the Lord expects you ſhould beg in betimes, in the very ſpring of your yeeres you ſhould bring forth fruit un to God. Men doe much rejoyce in timely fruits, they are lovely: Yea and God rejoyceth in them too, Micah. 7. 1. My ſoul deſireth the firſt ripe fruits, this is true of God himſelfe. Your parents and Godly friends may ſay, our ſoule deſires that grace may ſpring up betimes in theſe young ones, ſo it may be ſaid of God, the very ſoul of God deſireth to ſee the firſt fruits; fruit in young ones is that which is pleaſing to Gods ſoule. We may further note,Obſer when we have had communion with God in holy things, then we may have a holy and more comfortable uſe of the creatures. As before we noted when we have ſolemnized the blood of Chriſt, then we may enjoy ſweetneſſe from the comforts of the earth; ſo now, when wee have enjoyed communion with God in his Ordinances, then it is a fit time to have a holy uſe of the creatures, yea then you muſt be carefull of having a holy uſe of the creatures; as ſoone as ever they came from the Paſſe-over the firſt day they were to celebrate the firſt fruits unto God, From whence, Thirdly,Obſ. After the blood of Chriſt is ſprinkled upon the conſcience, then men will be ready to dedicate things unto God. Then as Zacheus ſaid, Halfe my goods I give to the poore; here are my goods, here is my eſtate, doth the Church, doth my brethren ſtand in need of helpe? Loe wee are ready to offer them up unto God. Fourthly,Obſ. The firſt of bleſſings are to be offered up unto God. God gives them a charge, that the firſt of the firſt of all the fruits of their land ſhould be offered unto him,Exod. 13. 19. all that commeth afterward ſhould be the more bleſſed. Learne this you young ones, dedicate the firſt of your years unto God, the very firſt of your firſt, the dawning of your years. Now aſſoone as they had dedicated their firſt fruits,Obſer. when harveſt was done, then comes the Feaſt of Pentecoſt: then they rejoyced in the conſummation of harveſt. If you dedicate your young dayes unto God, when the conſummation of your years comes, how may you keepe a Feaſt of Pentecoſt! The Jews firſt deditated the firſt fruits, fifty dayes before, and then at the fifty dayes end they kept their joyfull Feaſt of Pentecoſt, ſo might you if you dedicated your young yeares unto God, On the other ſide, what a ſad thing will it be for old men that but now begin to thinke of God and Chriſt; it is well you do ſo; but you cannot doe it comfortably as you might have done, if you had begun in your younger yeares. If the Jewes when their harveſt was done had brought two loaves unto God, might God ſay, why did you not bring the firſt fruits unto me? God might ſo upbraid you, but however come into God and he will not upbraid you, he upbraideth no man, but yet the comfort will not be ſo much becauſe your conſciences will upbraid you. Fiftly,Obſer. note this, Happy is the man that when he comes to reap the fruit of his actions, ſhall have a feaſt of joy. Thus is was with the Jews, the very beginning of their harveſt was with a Feaſt, and the concluſion with a Feaſt toe. All the actions of our lives are a ſowing of ſeed, if you ſow ſparingly you ſhall reap ſparingly, and happy thoſe men when they come to reap, that both the beginning and concluſion of their reaping ſhall be a joyfull feaſting. Many ſow merrily, but they reap horrour and anguiſh; but when the Saints come to reap, they ſhall have a Feaſt of joy. At thy right hand are joyes and pleaſures for evermore. 6.Obſer. At the fiftieth day then they were to ſolemnize the mercy of God in giving to them the fruits of the earth for their harveſt. Hence this Note, Much praiſe is due to God for the Fruits of the earth, for outward comforts, How much praiſe then is due for JESUS CHRIST, and all ſpirituall mercies in him? Though we ought to bleſſe God for the things of the earth, yet we ſhould be ſo ſwallowed up in bleſſing God for his word & Ordinances, and ſpirituall mercies, as in compariſon our hearts ſhould be above the Fruits of the earth. Therefore it is obſerveable, that in Ezekiel where there is a Propheſie of the ſtate of the Church, ſet out by the Jewiſh way of Feaſts, though there be mention of the Paſſeover, and new moones, and Sabbaths, and of the Feaſt of Tabernacles, yet there is no mention of the Feaſt of Pentecoſt, no mention of keeping a Feaſt for bleſſing God for theſe things. Not but that they ſhould doe ſo, but that their hearts ſhould be ſo carryed up with abundance of ſpirituall mercies, that then all for Chriſt, and for heaven, and for eternity, their hearts ſhould be wholly ſet upon ſpirituall things. 7.Obſ. It was a great ingagement to them to uſe the creatures, when in the firſt beginning they had dedicated them unto God, and in the concluſion of harveſt they had ſolemnized his mercy in giving them the creatures. For God did thereby teach them that they might be further engaged to uſe all creatures for his ſervice. As it is a mighty engagement to any man if God give him a heart to dedicate the beginning of a mercy unto God, and when he hath got the mercy fulfilled, then in a ſolemne manner he bleſſeth God for it, to make uſe of this mercy for Gods honour. Certainly the reaſon why many are ſo looſe in their converſations, and doe not employ the creatures of God to his glory, is, becauſe they do not in a ſolemn manner bleſſe God for that they enjoy. As in your trading, ſuppoſe you have ſome comfortable Incomes, perhaps you take theſe comforts, and thanke God in a ſlight manner for them, how doe you uſe them afterwards? onely for your ſelves and for the fleſh. But when you heare of Incomes of riches flowing in upon you, if you can then preſently take the firſt. Fruits and give ſome part to Gods ſervice as a teſtimony of thankfulneſſe, and in your families and cloſets in a ſolemne manner give God the glory for the good ſucceſſe you have had in your eſtate, this will be a mighty ingagement to you to uſe your eſtates for his ſervice. 8. Mark at the firſt, in their preparation, they were to bring but a ſheafe, but afterward, Levit. 23. 17. they were to bring two loaves; in the firſt they were to offer one he-lambe without blemiſh, but afterward ſeven lambes, & a young bullocke, and two Rams, &c. both burnt-offerings, and ſinne-offerings, and peace-offerings when they had received the full harveſt. Thence learne,Obſ. though you be forward to give God glory when you are young, the firſt fruit of your years, yet when you come to be old, you ſhould flouriſh in the Courts of Gods houſe. Firſt they offered but a little unto God, afterward abundance. Doe you ſo? I appeale to all old men that are here this day, if God did give you any heart to give up your young years to him, bleſſe God for it; but now when you are old, are you as forward as ever you were? You ought to be not onely ſo, but much more abundant in the work of the Lord. Nay cannot others witneſſe againſt you, that there was ſuch a time wherein you were more forward, and that now you begin rather to temporize? The LORD forbid this ſhould be ſpoke of any old men. God expects more afterward then at the firſt fruits; and though nature may decay, yet their is a promiſe that in their old age they ſhall flouriſh in the Courts of Gods houſe, and ſhall manifeſt the graces of his Spirit much more. VVe are ready at the firſt Fruits to offer unto God ſome what, when his mercy commeth firſt; but when mercy comes afterward more fully, we ſhould be more in our offerings. You will ſay,The difference of burnt off[illegible: 2 letters]ing, ſinoffering, and peaceoffering. what is the meaning of this, that there is a burnt offering, a ſin-offering, and a peace-offering in the Feaſt of Pentecoſt? what is the difference of theſe three offerings? The difference is this; The burnt offering was in teſtimony of their high reſpect to God, they wholly had reſpect to God in the burnt offering; that is, they tendred up ſomething to God as a teſtimony of the high & honoraable eſteem they had of his Majeſty, it was wholly to be given up to him. Now in the other they had reſpect to themſelves, the ſin-offering was not to offer a ſacrifice meerly to teſtifie reſpect to God, but to be a typicall ſignification of Chriſts ſacrifice for ſins; they were to looke through their ſacrifice to Chriſt, and their ſin-offering was to be an atonement for their ſin. The Peace-offering was in thankſgiving for a mercy, or when they would petition to God for a further mercy. All this muſt be done in the day of Pentecoſt. But beſides this end of Pentecoſt, to ſolemnize the mercies of God in their harveſt, there is an other that is conſtantly affirmed by the Jewes, and I finde many Divines making no queſtion of it; but I finde it not ſo clearly laid down in the word. They ſay God in this feaſt did ſolemnize the giving of the law,Lect. 9. and this is their ground, becauſe fifty dais after their coming out of Egypt was the time of Gods giving the Law, and ſo they ſay Pentecoſt was appointed to bleſſe God for giving the law. The Iews ſay that God dealt with them, as a King ſhould deale with a poor man in priſon, firſt hee releaſeth him of his bondage, and withall tells him, that after ſuch a time he will marry him to his daughter; now ſay they, will not this man count every day, & long untill this time come? So when God did deliver us out of AEgypt, he told us that after ſuch a time he would give us his law, and marry us to his daughter, which is the law, and this is the reaſon why wee count ſo diſigently the very weeks, nay the days, as longing for that time when we are to be marryed to the law, when the Lord ſhall grant to us ſuch a mercy. From whence we may note,Obſer. that we are not only to keep Gods law, but to rejoyce in Gods law; not only to look at what is commanded as a duty, but as a high priviledg, and ſo bleſſe God for the law. It is a higher thing to love Gods law, and rejoyce in it then to obey it; Great peace ſhall they have that love thy law; David profeſt that he loved the law of God more then ſilver and gold, that it was ſweeter to him then the honey and the honey combe. The Iews at this day do much reioyce when the law of God is read, and in their Synagogues when the law of God is brought out, they lift up their bodies in a kind of exlatation, reioycing that God gave this law unto them. Further, the time of their Pentecoſt was the time of the deſcending of the holy Ghoſt upon the Apoſtles: as God at that time gave the law by Moſes, ſo the Spirit at that time came by Chriſt, to ſhew that we are in the Goſpel to receive the Spirit of God, to inable us to fulfill the law. They had the letter of the law, but in compariſon of what we have, they had not the Spirit, but now the holy Ghoſt is come in a full meaſure; as hee then came upon the Diſciples, ſo he comes now in the time of the Goſpel in a fuller way then formerly, there is a continuall Pentecoſt. But the works of God do not of themſelves ſanctifie any time, except we take that note with us, we may run into a thouſand abſurdities; if we argue thus, becauſe the Iews had ſuch a time vve may have ſuch a time, or becauſe there vvere ſuch bleſſings at that time, therefore vve may ſanctifie that day. No, the vvorks of God do not ſanctifie any time of themſelves, it muſt be the Word, ſome inſtitution or other, either the VVord vvritten, or ſome immediate dictate of the Spirit that muſt ſanctifie any day. Certainly the vvork of our redemption it ſelf is not enough to change the Sabbath, if vve had not ſ[illegible: 1 letter] me footing for a nevv inſtitution. VVee uſually give this ground for a change of the day, becauſe of the greatneſſe of the worke; but though the works of God be great, though never ſo great, it is not for us to ſanctifie a day, it muſt be an inſtitution of God, or elſe wee ſinne in ſanctifying any ſet and ſtated time for any ſuch work, for Chriſts reſurrection, or ſending of the Spirit, except there come an inſtitution, though the work be as great as any thing God ever did for the Iewes, it will be but will-worſhip in us, and God will not be put off with this, What is not this as great a worke as that the Iewes had, and may not we celebrate the memory of it as they did? but God will ſay, Who required theſe things at your hands? Thus far you may do, that is, bleſſe God for thoſe works all the dayes of your lives, but to ſanctifie any particular day for them, certainly that cannot be done without ſin; we have our warrant for the Lords day as well as the greatneſſe of the work, becauſe of the practiſe of the Apoſtles who were inſpired by the holy Ghoſt. The next is the feaſt of Trumpets, onely one particular about it at this time, becauſe providence makes it ſo ſeaſonable. In the ſeventh moneth, (which was the firſt moneth of their Annus Civilis) there were three feaſts. Feſtum Tubarum, Expiationis, Tabernaculorum. The firſt was the feaſt of Trumpets; now there was a three-fold uſe of Trumpets among the Iewes. 1. For the calling of the congregation together, as we uſe to doe with bells.The feaſt of trumpets. 2. The calling of them to warre. 3. For the ſolemnizing of their feaſts. This feaſt of trumpets you have, Numb. 17. There are four ends given by Divines of the feaſt of Trumpets,Non licet iniquas obſerva[illegible: 1 letter]iones agere Kalendarum & [illegible: 1 letter]ciis vacare gentilibus, ne que lauro aut viriditate arborum cingere do[illegible: 1 letter]mus. Omnis enim haec obſervatio paganiſmi eſt. Canon. 74. ſome I confeſſe are very improbable, but there are two very probable. The one is, this feaſt was to celebrate the New-yeer with them; as upon every new moneth, that was called the feaſt of the new Moon, to celebrate the beginning of the moneth, ſo in the beginning of the yeare they had a feaſt to celebrate the beginning of the year, that was this feaſt, for it was on the firſt day of their civill yeare; ſo that it is very probable that feaſt was appointed to bleſſe God for the new yeere, as well as they had one to celebrate the new moneth. It was Gods inſti[illegible: 1 letter]ution for that time to have the New-year conſecrated by that feaſt, yet this can be no ground for us now to conſecrate the beginning of every new yeer unto God: that was Iewiſh, and it is ceaſt, if we will have any conſecration of a new yeer, it muſt be by vertue of ſome inſtitution or other, let (who can) ſhew the inſtitution: we muſt not thinke becauſe it hath a ſhew of wiſdome,Cavendae potiusquam Kalendae. S[illegible: 1 letter]atuit [illegible: 1 letter] niverſalis Eccleſia ieiunium publicum in iſto die fieri. Al [illegible: 1 letter]huvinus de divinis d [illegible: 1 word]. c. 4. and it ſeemes to bee reaſonable to us, therefore it may be this is not enough in matter of worſhip, you muſt ſtrictly tye your ſelves to an inſtitution in matters of worſhip, in conſecrating of times. As it is Iewiſh, ſo it is Heatheniſh, the Heathens conſecrated their new yeer to the honour of their god Ianus, and we read in Concilium Antiſiodorenſe, in France in the yeer 614. it was the judgement of that Councell that it is not lawfull to obſerve the feſtivities of the Gentiles, to keep their worſhip and obſervation of their Calends, (that is, the beginning of their months) to adorn houſes with lawrel & bayes, for all theſe practiſes ſaith the Councell) ſavour of paganiſme. And likewiſe an ancient writer ſaith, that the Kalends of Ianuary are rather to be taken heed of, then to be accounted Kalends, and ſo to be ſanctified; And further, hee ſaith, the Church hath appointed a ſolemn feaſt to be upon that very day, becauſe o[illegible: 1 letter] the notorious abuſes there were wont to be upon that day. And Polydore Virgil ſaith, that theſe ſolemnities of Lawrell and Bayes, and maſques, and mummings, and ſuch vanities, they all come from the Heathens Bachanalia, and Saturnalia, that were wont to be at that time of the year. However therefore we put them upon Chriſt, and think we honour him, and call it the Circumciſion day of Chriſt, yet by thoſe cuſtomes we diſhonour him, for they are rather Heatheniſh then Chriſtian, To doe it, I ſay, becauſe we think to conſecrate [illegible: 1 letter]ine; though there may be ſome naturall reaſon of rejoycing, yet no ground for conſecration. Let no man object and ſay, theſe ſolemnities have beene a long time in the Church. It is true, theſe are ancient, but from whence comes the antiquity? It comes from hence, becauſe Chriſtians being newly converted out of Paganiſme, they would keepe as much as poſſibly they might of the Pagan cuſtomes, only they would give them a turn, turn them to Chriſtian ſolemnities, but the riſe was from their Pagan cuſtomes: therefore all the argument of antiquity, either for theſe, or Ceremonies, or Prelaticall government, it comes from this ground, becauſe their pagan cuſtomes were ſo, and they lived among pagans, and having been lately pagans, they ſavored and ſmelt of Heatheniſme ſtill. So now, many plead that ſuch things were in the firſt Reformation: no marvail they retained them, for they were but newly come out of popery, and they ſavoured and ſmelt of popery. Indeed to plead the antiquity of theſe things, which men muſt ſhew when they are put to it, is one of the greateſt arguments againſt them. Thus was they Feaſt of All-Saints turned from the Feaſt Pantheon, and ſo the Feaſt of the Virgin Mary, which they call Candlemas, the Heathens had the feſtivity of their goddeſſe Febru (who was the Mother of Mars) upon that day, from whence the name of our moneth February cometh, they did then celebrate that time with Candles, and ſuch things, as papiſts doe now. This antiquity have you for celebrating of Candlemas. The like may be ſaid for the argument of antiquity for the Prelates. O ſay ſome, ſuch a kind of government hath been ever ſince Chriſtian Religion hath been in England. Grant that there hath been ſome kind of Biſhops ever ſince, but from whence came they? We find in Hiſtories, that when the Pagans were here in England, they had their Flamins, and their Archflamins, London was one, and Yorke was another, and when they were converted to the Chriſtian Religion, yet ſtill keeping ſome of their Heatheniſh cuſtomes, inſtead of their Arch-flamins, they made Arch-biſhops, and of their Flamins, Biſhops, and that in their very places, as London and Yorke, and ſome ſay Cheſter, they kept their Biſhopricks ſtill. This is the very [illegible: 2 letters]und of the antiquity of them; therefore my brethren, let not us be put off with ſuch arguments as theſe, men delude you, they baffle you by theſe arguments.

The Tenth Lecture.Lect. 10. HOSEA 2. 11. And all her ſolemne Feaſts, &c. WEE began the laſt day to ſpeake ſomething of the Feaſt of Trumpets, you ſhall finde the inſtitution of it in Leviticus 23. 24. You ſhall have a Sabbath, a memorial of blowing of Trumpets, Now there were divers ends of Gods inſtitution of this Feaſt, I have ſpoken of one; the ſecond reaſon of that Feaſt, the Hebrews thinke, was a remembrance of Iſaacs deliverance, when he ſhould have been ſacrificed, and the Ram caught by the hornes to be ſacrificed in his ſtead; they drew it from this argument, becauſe that Feaſt is called A memoriall, (ſay they) to remember the deliverance of Iſaac, and it muſt be by the Trumpets of Rams hornes, to call this to remembrance, the deliverance of Iſaac, and a Ram ſacrificed in his ſtead; this is the Iews opinion of it, but it ſeemes to be farre from the meaning of the holy Ghoſt. A third reaſon of the Feaſt of Trumpets, ſome ſay, (Cajetan amongſt others) was inſtituted for a memoriall of Gods giving the lay by ſound of the trumpet; that is not likely neither, becauſe this Feaſt was not kept at the time of Gods giving the law, if there were any time for the celebration of giving the law, it muſt be at the Feaſt of Pentecoſt. A fourth, it was for a celebration of a memoriall of Gods goodneſs to them in the time of war, for all the mercies of God unto them in their wars, which was declared by the blowing of the trumpets. But I rather take another reaſon, to be a maine and principall reaſon of Gods inſtitution of this Feaſt, to be a preparation to the Feaſt of atonement and expiation, and therefore (ſaith Calvin) it is called a memoriall, Levit. 23, for this reaſon, to put them in minde to humble themſelves before God, to afflict their hearts in the day of atonement; and ſecondly, a memoriall before God, that God may remember them for mercy, ſo the Iews obſerve from the ſeventh day of the firſt moneth, unto the tenth day, there was more then ordinary exerciſes in giving of almes, in praying, in going to their ſynagogues, they were very devout for thoſe ten dayes in way of preparation for the day of Atonement, of Expiation. From whence note, It is of this uſe to us to prepare for the day of Faſting; Miniſters ſhould blow their trumpets to the people to prepare them for that day: God hath accepted of thoſe poore kinde of faſts that we have kept, abundance of mercies we have received on them; there is ſcarce any one Faſt day that is kept, but we preſently hear good news after it; if we had kept Faſt dayes as we ought, if we had been prepared as we ſhould, O what might we have obtained of God by this time! if God accepts ſuch poor things as we do, (as God knowes they are poore and meane) if we had every time a trumpet blown before us to prepare us for the day of atonement, what atonements might England have made with God before this time!The day of Atonement Feſtum expiationis: eight things eſpecially obſervable in it. to reade underſtandingly thoſe things you reade about the Feaſt of Trumpets. The next Feaſt was the feaſt of Expiation, in the tenth day; I thought not to have ſpoken of that, becauſe the Feaſt of Expiation is a Faſt rather then a Feaſt, but that is meant here as well as any of the other, for this reaſon, though it were a Faſt, yet the Hebrew word here that is tranſlated ſolemne Feaſts, ſignifies onely a ſetled, ſtated, ſolemn time. And Secondly, It was a great mercy to them to have ſuch a day of Faſt; though the day of atonement, be a day of afflicting themſelves, yet it is the cauſe of rejoycing to a nation, that God grants them ſuch a day of atonement; it is the ſpeciall meanes to make way to the joy of a nation, and therefore this is included amongſt the other: now the hiſtory of that, you have in theſe two famous Scriptures, Levit. 16. and Levit. 23. In this day of atonement, the tenth day of the ſeventh month, there are divers things very obſerveable, and uſefull for theſe times. The firſt is, The ſolemn charge that God gave for the afflicting mens ſouls upon that day; you ſhall finde in a few verſes three ſeverall times a ſolemn charge to afflict their ſoules, to humble their ſouls, Levit. 23. 27. 29. 32. God appointed one day in the year for all the Jews to afflict their ſouls, to make an atonement between God and them, in a day of Faſt, and they were charged to be ſure to afflict their ſouls then, and that ſoul that did not, God threatened to cut it off. The ſecond thing obſerveable is, that the Prieſt was to goe into the Holy of Holies, where he was to go but once a year; Levit. 16. the beginning and the latter end compared together; you ſhall finde it. This may teach us thus much;Obſer. If ever we are to looke upon JESUS CHRIST in the preſence of God, to go into the Holy of Holies, making interceſſion for us, it is in the day of atonement, in the day of publick Faſt of the Kingdome, then are we to exerciſe our Faith upon Chriſt, as entring before God into the Holy of Holies for us, after we have charged upon our ſouls our ſins, and afflicted our ſouls, we muſt likewiſe caſt up an eye of Faith, beholding Jeſus Chriſt our high Prieſt at that day before the Father making interceſſion for us. The third thing obſerveable is, at that day the Prieſt was to make an atonement for all the holy things; in Lev. 16. 20. When he hath made an end of reconciling the holy place, the Tabernacle, and the altar, &c. the Prieſt was not only to ſeeke to make reconciliation between God and the people, but to reconcile the holy places, even the Holy of Holies had a kind of pollution in it, and muſt be reconciled then, and the Tabernacle, and the Altar, all of them had a kind of pollution upon them: ſo infectious is the ſin of man,Obſ. and all theſe were to be [illegible: 1 span] a day of atonement. [illegible: 1 word] teacheth us, That in a day of Atonement, of F[illegible: 1 letter]ſting, we are then [illegible: 1 span] ſpeciall care to ſc[illegible: 3 letters] mercy from God, to be [illegible: 2 letters]conciled to us in regard of all our holy things, our holy duties, and offerings; we are to ſeek then to get the beſt ſervices that ever we performed in all our lives, to be cleanſed, that God may be pacified in regard of the filth and uncleanneſs that hath cleaved even to them. You are not in the day of a Faſt, onely to confeſſe your notorious ſins to God, thoſe that in their own nature are ſinfull, but you are then to examine all your holy duties, and to humble your ſelves before God, and to ſeek to make peace with God, in regard of the uncleanneſſe that hath been in them. This few thinke of, they [illegible: 1 word] the day of a Faſt confeſſe ſuch ſins as are vile in themſelves, but to be made ſenſible of the uncleanneſſe of holy duties, that is little thought of in the day of their Faſts. 4. In their day of Atonement, the Prieſt was to lay the ſins of the congregation upon the ſcape goat. The ſtory of the ſcape goat was this, The Prieſt muſt come and confeſſe the ſins of the congregation, laying his hand upon the head of the goat, and then he muſt ſend this goat into the wilderneſſe. The meaning is of great uſe to us; Jeſus Chriſt he is the ſcape goat, and we are in the dayes of our humiliations to come and lay our hands upon Ieſus Chriſt, and to confeſſe all our ſins over him, and look upon all our ſins as laid upon him. Now the ſcape goat was to be ſent into the wilderneſſe: What is that? That is, ſent into a land of forgetfulneſs, ſo as the Iews ſhould never come to ſee that goat again that their ſins were laid upon, it ſignified to them, that their ſins were now ſo forgiven them, that they ſhould never hear of their ſins againe. Thus are our ſins upon Chriſt, as we ſhall never come to ſee, nor heare more of them, In the day of our Faſts we ſhould thus exerciſe our Faith upon Chriſt. A fift thing that was to be done, was to ſprinkle the blood of the ſlaine goat upon the mercie-ſeat, and before it. It is the blood of Chriſt that is upon, and before Gods mercie-ſeat, that procures mercy from thence for us. The ſixt thing. In the 16, of Leviticus, ver. 12. the Prieſt muſt take a cenſer full of burning coales of fire from off the Altar, and his hanfull of ſweet incenſe beaten ſmall. This he muſt doe in the day of Atonement; to teach us, That in the day of our ſolemne Faſts, we muſt be ſure to get our hearts full of burning coales from the Altar, full of affection and zeale, full of mighty workings of ſpirit to God, although you that are godly, and ſo are Prieſts to God, at other times come with few coales from the Altar, a little affection, your affections are ſcarce heated, but in a day of Atonement you muſt come with your hearts full of coales, and be ſure it be fire from the Altar, doe not ſatisfie your ſelves in naturall affections then, but be ſure you be full of ſpirituall affections; and then full of incenſe. VVhat was that? it typically repreſented our prayer, you muſt be ſure to have your hearts full of prayer, to ſend up abundance of incenſe before God; the incenſe muſt be of ſpice[illegible: 1 letter] beatou ſmall, what is that? the prayer[illegible: 1 letter] that we are to ſend up to God, in the day of Atonement, muſt come from much contrition of ſpirit, our hearts muſt be beaten ſmall to powder, when the hearts of men are beaten to powder, then they are able to ſend forth ſuch incenſe, as is a ſweet favour in the noſtrills of God. Many of you in the day of a faſt ſeem to be full of prayer, but is this prayer a ſweet incenſe to God or no? how ſhall I know that? by this, God hath appointed the incenſe, upon the day of atonement, to be that, that muſt come from ſpices beaten, if thy heart be beaten to powder, and thy prayers be but the ſavour, and the odour of thy graces that are as ſpices, and heated by the fire of Gods ſpirit: then here is the incenſe that pleaſes God. Firſt, graces, which are the ſpices, the contrition, that is the beating ſmall, then the fire of Gods Spirit to cauſe the incenſe to riſe up in the noſtrills of God as a ſweet ſavour. Further, a ſeventh thing in the day of atonement was, the cloud of the incenſe muſt cover the Mercy ſeate, ver. 13. and then the blood both of the bullocke, and the goate, muſt be ſprinkled upon the Mercy ſeate, and that ſeven times, and ver. 15. the blood of the goat muſt be ſprinkled not onely [illegible: 1 letter]pon the Mercy ſeate, but before the Mercy ſeate; what is the meaning of this? muſt our mercy ſeat be clouded in the day of atonement? wee had need have it appear to us, and not be clouded; yes, in the day of atonement it muſt be clouded, but clouded with incenſe; the incenſe that was ſent up, was a type of the ſweet perfume of the merit of Jeſus Chriſt; Now in the day of atonement we muſt look up to the mercy ſeate, as clouded with the merit of Chriſt, clouded, that is, the merit of Jeſus Chriſt round about it, as a cloud, and covering the Mercy Seat, to teach us that no man muſt dare to look upon the Mercy Seat of God as it is in it ſelfe, but he muſt have the incenſe of the merit of Chriſt round about it, the reaſon was given why the Lord muſt have the incenſe as a cloud to cover the Mercy Seat, leſt hee die; if he had entered into the holy place, and there looked upon the Mercy Seat, and not clouded by the incenſe, he muſt have died for it; thoſe men that think to come into Gods preſence, and look upon God out of Chriſt, and think to receive mercy from God out of Chriſt, they die for it, this is the damnation of mens ſoules, to look upon God as mercifull out of Chriſt, mercy is an attribute of God, but if we dare (who are ſinfull creatures) to looke upon this attribute of mercy, and not have the incenſe of Chriſt merit, it is the way to deſtroy our ſouls. O how many thouſands are in hell for this! many who are afflicted for their ſins, and cry to God to forgive their ſins, and believe he is mercifull, and think to exerciſe their faith upon God as mercifull, and yet not looking upon the mercy ſeat as clouded with the merit of Chriſt, it proves the deſtruction of their ſoules. In a faſt, when you come to look upon God, you muſt not look upon God as the Creator of heaven and earth, or as mercifull in himſelf barely,Non ſolum periculoſum ſed horribile eſt de deo extra Chriſtum [illegible: 1 span] Pſ. 128. but look upon Gods mercy in his Sonne, and ſo exerciſe your faith, or elſe you can never make an atonement, but rather will procure Gods wrath. It is not only dangerous, but horrible, once to think of God without Chriſt, ſayes [illegible: 1 word]. Again, the blood of the Bullocke and the Goate muſt be ſprinkled ſeven time [illegible: 1 word] the mercy ſeate, when wee come to make our atonement with God, we muſt exerciſe our faith in the blood of Chriſt, and ſprinkle it ſeven times, again and again upon the mercy ſeat; wee looking upon God when we pray to him as a God of mercy, and we preſent our ſelves in our humiliations before the mercy ſeat, but know this, that the mercy ſeat will doe us no good, without the blood of Chriſt; faith muſt take this blood of Chriſt, and ſprinkle it, tender it up to God his Father, for the atonement of our ſouls and procuring mercy to us; and not only ſo, the blood of the Bullock & the Goat muſt be ſprinkled upon the Mercy ſeat, but before the Mercy ſeat; we muſt not only thinke there can be no mercy obtained from God, but by the blood of Chriſt, but we cannot ſo much as have acceſſe to Gods Mercy ſeat without the bloud of Chriſt, we muſt not dare to enter but by the bloud of Chriſt, by him we have acceſſe to God; we muſt all know, that all ſinners are baniſhed from the preſence of God, and muſt not have acceſſe to Gods preſence as they are in themſelves. Laſtly, this day divers times is called A Sabbath of reſt, that is, A Sabbath of Sabbaths, ſo it is in the Originall, as one of the principall Sabbaths that they had; I did not handle it amongſt the Sabbaths, becauſe it comes in now more fully amongſt theſe ſolemne Feaſts; there muſt be more reſt in the days of atonement, then in other of their ſolemn days: There was that permitted in other ſolemn days, that was not permitted in that day; this may teach us, that in the dayes of faſting, above any dayes, we muſt get our ſouls now ſeparated from the world, there muſt be a reſt in our hearts, a reſt from ſinne, a reſt from the world, it muſt be a Sabbath of Sabbaths unto us. Now notwithſtanding God had given this ſolemne charge for this day of atonement, yet Theodoret tels us, that in his time they did ſo degenerate, that they ſpent this day in ſports, and made it a day of mirth, God grant that the ordinarineſs of our days of atonement do not grow to this abuſe, as in ſome places it is amongſt us; the moſt ſolemne things that ever God gave charge of yet in time degenerates, this is the wickedneſs of mens natures. One note more from this Feaſt of Expiation, it is very probable that the Grecians did uſe yearly in expiation of their Cities, in this manner from this we find amongſt the ſtories of the Grecians, that yearly they were wont to have a kind of Expiation, in imitation of the ways of the Jewes (the Devill is Gods Ape) for their Cities, there was this cuſtome amongſt them, certaine condemned perſons were brought forth, with garlands in manner of Sacrifices, and theſe they were wont to tumble down from ſome ſteep place into the middſt of the Sea, and ſo offer them up to Neptune the God of the Sea,Suida[illegible: 1 letter]. with theſe words, Be thou a [non-Latin text not transcribed] for us; The like was uſed by them in the times of publique infection, when they had a publique plague in their Cities, they uſed ſuch a cuſtome to make an atonement betweene them and their gods, there were certain men brought to be ſacrificed to their Gods, for an expiation for ther whole City, and they were caled [non-Latin text not transcribed] this word was uſed to ſignifie that that man that was to expiate for all the ſins of their Cities to their gods, ing all their ſins upon him, was as filth and [illegible: 1 word]-ſcouring; and from theſe two words it is probable the Apoſtle in the firſt to the Corinthians 4. 13. hath that expreſſion, by which we may come to underſtand the meaning of thoſe two words there, We are (ſaith he) made the filth of the world, and off-ſcouring of the people; [non-Latin text not transcribed] ▪ in theſe alluding to the manner of the Grecians, We for our parts (ſaith he) are made as deſpicable and odious in the ſight of the people, and are as much loaded with the curſes of the people, as thoſe condemned perſons that had all the ſins and curſes of the people put upon them, and ſo were offered to their Gods for expiation. The Feaſt of Tabernacles. The Feaſt of Tabernacles. The hiſtory of this Feaſt is Leviticus 23. 34. & ſoon; In this Feaſt the Iews were to take boughes off the trees, and make booths of them; and thoſe that write the hiſtory in their manners, they tell us, they uſed to carry boughs in their hands, becauſe they could not make booths & Tabernacles for all the people, therefore ſome of them thought it ſufficient to carry boughs in their hands, and thoſe boughes they carried in their hands they uſed to call Hoſanna; Do thou fold, or prepare the Hoſanna, Necte Hoſannam. ſo they uſed to ſpeake, therefore when Chriſt came to Ieruſalem, they cryed, Hoſanna to the Sonne of David; the meaning was not a prayer, Save us O thou Son of David, as ſome would have it; but Hoſanna to the Son of David, that is, we hold forth theſe boughs to the honour of the Meſſiah, the Son of David, the Feaſt of Tabernacles was to point at the Meſſiah; now for thoſe boughs, ver. 40. there was a command of God, they ſhould be goodly trees, palme trees, or willowes of the brooke, but why ſo? it noted that thereby they were to acknowledge Gods goodneſſe to them, that whereas they had lived forty yeares in the wilderneſſe, in a dry place, they were now brought to a fruitfull land, that had much water, which was a great matter in thoſe hot countries, and therefore they were to bring the willows of the brooke, and goodly trees, thoſe that might moſt teſtifie the goodneſſe of God to them in delivering them from the wilderneſſe, and in bringing them to a land, filled with ſweet and pleaſant brookes: Things obſervable in this Feaſt are, Firſt. The end why God would have this Feaſt kept, he aimes at theſe three things chiefly. Firſt, God would have them to bleſſe his name for his mercies to them in the wilderneſſe, when they dwelt in boothes; it was appointed by God, that they ſhould once a yeare call to minde the great mercies of God, while they were in the wilderneſſe, and there dwelt in boothes, and had no houſes, for ſo was the diſpenſation of God towards his people, for forty yeares they were to be in the wilderneſſe, and not to have a houſe in all that time, but dwelt in Tabernacles; this was a mighty worke of God, and manifeſted his exceeding protection over them, and proviſion for them, and his providence every way to provide neceſſaries for them, even as well as if they had had the ſtrongeſt houſes; that ſo many hundred thouſands ſhould live forty [illegible: 1 word], and never have a houſe built all that time, was a great work of God; God [illegible: 1 letter]ould declare thereby, that the Church in this world is not to expect any certaine habitation, any ſetled condition, but to be as men that dwell in tents, removing up and downe, and ſo ſeeke after a City that hath foundations, as it is ſaid of Abraham. At this Feaſt the Jewes were wont to reade the Booke of Eccleſiaſtes, principally becauſe it ſpeakes ſo much of the works of Gods providence. All the while Gods people dwelt in boothes and Tabernacies, God himſelfe would dwell in a Tabernacle; God would never have a houſe built unto him,God ſuites himſelfe to o[illegible: 1 letter]r condition, wee muſt ſuite our ſelves to him. till he had brought his own people to be ſetled in houſes of their owne; and therefore when David began to thinke that he had a houſe of Cedar, and therefore ſurely God muſt have one too, God tells him, Did ever I ſpeake of a houſe for me? as if he had ſaid, As long as my people went up and down in booths and Tabernacles, I was content to have a Tabernacle, and a booth for my dwelling, thus God is willing to ſuite himſelfe with the condition of his people; Is the condition of his people in a fleeting way, then I will be ſo too, ſaith God; If your conditions be afflicted, and unſetled, I will be ſo too; In all their afflictions, God was afflicted, in all their unſetledneſſe, God ſeemed to be ſo too. Indeed afterwards when Gods people came to be in a ſetled eſtate in Ieruſalem, then God would have a houſe built him; God would hereby teach us, That if himſelfe be content to be in a condition like us, then we muſt be content to be in a condition like him, as thus; when we are afflicted will God be afflicted with us? when we are unſetled, will God be (as it were) unſetled with us? then let us not thinke it much, if afterwards God be in an afflicted way, his truth and his Goſpell be in a ſuffering way; let us be willing to ſuffer with God; when God is magnified and praiſed, then our hearts ſhould be inlarged too, and rejoyce in his praiſe; we ſhould conſider the condition that God is in the world, & we muſt ſuite our ſelves with that. Again, would God have them once a yeare to celebrate the remembrance of their dwelling in boothes and Tabernacles,Obſer and that after they came to Ieruſalem? From hence note. It is good to remember our low eſtates, to have a reall remembrance of our low & mean conditions we had heretofore; doth God now bring us into a more ſetled condition then heretofore? Let us not forget in what an afflicted condition we were in, how unſetled, how ready we were to fleet up and down; If God ſhould grant his people, that they ſhould think themſelves ſetled in their own kingdoms, yet let them never forget the time, when they were unſetled in this & other countries, there hath been a great part of the people of God, whoſe thoughts have been, what ſhall become of them, & whether ſhall they go, and perhaps to this day many have ſuch thougts, unleſſe there be ſome ſpeciall mercies of God prevent it, yet may be the condition of thouſands in the land, before a yeare go about; If God ſhould prevent you, ever remember your fleeting condition once you were in; It was Gods great care of the people of Iſrael, that they ſhould never forget their dwelling in Tabernacles. Thirdly, Note the time of their Feaſt of Tabernacles, they were to dwell in booths, upon the fifteenth day of their moneth, it was but five dayes after their day of atonoment, ſo that being ſo preſently after the day of publique atonement; this leſſon may be learned. After our humiliations for our ſins,Obſer. and making up our peace with God, it is good to keep our hearts low with the meditation of the uncertainty of all things in the world. You have been humbling your ſelves, and making your peace with God, yet when your hearts are comforted with the hope of your alonement made, keep your hearts low, take heed of pride; the feaſt of Tabernacles muſt be kept, preſently after the feaſt of Atonement; this is one ſpeciall means to keep your hearts low, to have a reall remembrance of the uncertainties of the comforts of this world. This lifteth up mens hearts to conceive ſome excellencies in things here; therefore goe into your boothes, and work your hearts down, keep your feaſt of Tabernacles. Fourthly, God would have their hearts kept low by the actuall going into their booths and tabernacles, though they had faire and ſumptuous houſes in the City, yet they were to go out, and live in their booths a while; you might think, were it not enough for the Prieſt to tell them, and bid them remember their dwelling in Tabernacles, but they muſt go forth from their houſes and abide in booths. It is a good way to keep thoſe men humbled,Obſer. that are raiſed from a low condition to a high, even actually to goe into thoſe houſes that are low and mean, go into the houſes of poor men, look into the cupboards, ſee what proviſion they have, this will be a means to humble your hearts, when you conſider, This was once my condition. A ſecond end of this feaſt was,A ſecond end of the feaſt of Tabernacles. to bleſſe God for all the fruits of the earth they had received, when they had received all in, their Vintage and all. As the feaſt of Pentecoſt was to bleſſe God for their firſt fruits, and their harveſt, but now all the fruits of the earth, Vintage and all were gathered in. Now they were to joyn all together, and to bleſſe God for all the fruits of the Earth. That this is Gods end, is cleare in Deut. 16. 13, 14. Thou ſhalt obſerve the feaſt of Tabernacles, after thou haſt gathered in thy corn and thy wine, and thou ſhalt rejoyce, &c. becauſe the Lord thy God ſhall bleſſe thee in all thy encreaſe, therefore thou ſhalt ſurely rejoyce. From hence there is this leſſon. It is uſefull to remember what a poor condition we were once in, and the uncertainty of all things that we have; even when we have got our riches into our houſes, when all things are in our poſſeſſion, it is not ſo much to think how uncertain they are, when they are growing in the field, but after the Vintage was gotten in, then they were to keep the feaſt of Tabernacles, to remember the uncertain condition of all things in the world, this we are very loath to doe, it is unſutable to our natures, and therefore this feaſt of Tabernacles was much neglected among the Jewes untill ſuch time as they [illegible: 1 word] been in captivity, after God had carried them into Babylon, and the[illegible: 2 letters] b[illegible: 1 letter]ought them back againe into their own Countrey, then they kept the feaſt of Tabernacles, more ſolemnly then ever they had done, as we finde Nehem. 8. 17. Since the day of Ioſhua the ſon of Nun, they had not done ſo, they never kept the feaſt of Tabernacles ſo ſolemnly from their firſt comming into Canaan, as then they did, now being come out of priſon they could remember the uncertainty of all things in the world; men forget the uncertainty of all things in the world, but if they be driven from houſe and home, and loſe all, then they remember what they have heard and confeſſed; of the uncertainty of all worldly things: ſome of our brethren who are plundered and driven from their habitations, if God ſhould ever reſtore them to their habitations againe, then their hearts would be enlarged in bleſſing God, then they would be more ſenſible of the uncertainty of the comforts of the creature then ever before. Thirdly, The Feaſt of Tabernacles had an aime at Chriſt and the ſtate of a Chriſtian, it was to typifie JESUS CHRIST to come into the world, and to pitch his tents amongſt us, as John 1. 14. he dwelt amongſt us; [non-Latin text not transcribed]. he came and pitched his Tabernacle amongſt us, it is in the Greek, and the ſtate of a Chriſtian likewiſe, is an abiding Tabernacle, 2 Cor. 5. 1. If our earthly houſe of this Tabernacle be diſſolved, till we goe where JESUS CHRIST is gone before us, to prepare manſions for us, Iohn 14. our dwelling is in Tabernacles. In the offerings that God appointed to offer in this their feaſt, Numb. 29. 12. there are ſome things very obſervable, but hard to finde the meaning of, the feaſt was to be kept ſeven dayes, the firſt day was a great day, and the laſt day a great day, the firſt day there were 13. bullocks to be offered, and 14. lambes, the ſecond day, there was but 12. bullocks, and the third day but 11. and the fourth day but 10. and ſo every day one decreaſed, (as you may ſee there) and the laſt day, there was but one offered, Now divers Expoſitors have ſought to finde out the meaning of this. I doe not finde any ſuch thing in all the Scripture, as this is, but onely in this place, Calvin confeſſes when he ſpeakes of this, that for his part he doth not underſtand the meaning of it, and rather then to make gueſſes of it, & uncertainties, I will ſaith he be ſilent in it, & yet he ventures upon a conjecture a very unlikely one, therefore I ſhall not name it. That which is moſt likely ſeems to be in two things. The firſt is, they muſt offer every day leſſe and leſſe, that is (ſaith another interpreter) to ſhew their increaſe in ſanctification, that they ſhould grow to more and more perfection, every day of their feaſt, and ſo have leſſe need of Sacrifices then they had before, and ſo it will afford a good note to us, that when we come to keepe dayes to God, every day we ſhould grow more and more in ſanctification, and have leſſe and leſſe ſin to anſwer for, then we had before. Another interpretation that is given, is, that it was to ſhew the ceſſation of the ſacrifices of the Jewes, that they were to decreaſe day by day, and this I take rather to be the meaning, becauſe the laſt day is but one bullocke that was offered, and yet the Text ſaith, that that was the great day of the Feaſt, when there was feweſt ſacrifices to be offered. Ioh. 3. 37. The laſt and the great day of the feaſt, Jeſus cryed, if any man thirſt, let him come unto me; there is ſomwhat to be noted about Chriſt there, though it is true, it was the feaſt of dedication, which was their own Feaſt, from whence many would prove the lawfulneſſe of holy daies, yet the truth is, upon examination you ſhall finde there is ſcarce ſtrength enough, from that place to prove it, though it be lawfull to take the advantage of ſuch times, but it will appeare there, that it was the Feaſt of Tabernacles, as in 2 Chro. 8. 9. Their Feaſt of the dedication of the Temple, was at that time that the Feaſt of Tabernacles was; one thing is to be obſerved from Chriſts being there at the Feaſt, the laſt and the great day, Jeſus cryed, if any man thirſt, let him come unto me; Why did Chriſt upon the great day of the Feaſt cry out thus, If any man thirſt, let him come unto me to drinke? one reaſon may be, becauſe when men are moſt ſtrongly poſſeſſed with the uncertainties of all outward things in the world, then they are fit to entertaine the goſpell, then fit to heare of JESUS CHRIST, when their hearts are taken off from the world, and they looke upon all things here as unſetled, the concluſion of that feaſt is a ſpeciall preparation to the Goſpell. Eſay, 40. 6. 7, &c. The preparation to the good tidings of the Goſpel, is the Proclamation that All fleſh is graſſe, and all the goodlineſſe thereof as the flower of the field: yea the withering of the graſſe, and the fading of the flower muſt be proclaimed again and againe. And then ſeaſonably and acceptably it followes, ver. 6. O Zion, that bringeſt good tidings, behold your God. Tremelius thinkes that the reaſon of the expreſſion of CHRIST at this time was, from the cuſtome of the Iews at this Feaſt; at the feaſt of Tabernacles the Iews were wont with great joy to bring ſtore of water out of the River of Shiloh to the Temple, where being delivered to the Prieſt, he powred it out upon the Altar, together with wine, and all the people ſung that of Iſaiah, with joy ſhall ye draw water out of the wells of ſalvation; though it were their own invention, Chriſt takes a hint upon it, they accuſtomed themſelves to draw water, and powre it out, Chriſt ſaith, what do you ſtand upon this ceremony of yours, this your cuſtome will die and periſh in the uſe of it, but come to me and there you ſhall have water, I am the well of ſalvation, a ſpring of grace ſhall be continually in the heart of that man that beleeveth in me. One note more is obſervable in this Feaſt, we have a propheſie that in the times of the goſpel, the feaſt of Tabernacles ſhould be kept then, that is in the truth of it, not in the ceremony. In Zach. 14. 16. there is a Propheſy that when Chriſt cometh, the very truth of the feaſt of tabernacles, then all people ſhall worſhip the true God, and keep the feaſt of Tabernacles. Why is it there Propheſied that all people ſhall come and keep that feaſt? the reaſon may be this, this feaſt is named, becauſe in the times of the goſpel, men ſhall acknowledge their outward comforts to be from God, & [illegible: 1 word] [illegible: 1 letter]ertainty of all things here, and that they are ſtrangers and pilgrims [illegible: 1 word] in the times of the goſpell, this ſhall be made more evident to the hearts of people, then ever before, the more JESUS CHRIST ſhall be known in the world▪ the more ſhall the hearts of men be taken up with the knowledge of God in every creature, and of the uncertainty of every creature, and have their hearts taken of from the comforts of the world, and never account any ſetled condition here, but account themſelves pilgrims, and ſtrangers; that is a ſigne that the Goſpel hath prevailed with your ſpirits, if you have your hearts taken off from the creature, and you looke upon your ſelves, as ſtrangers in the world, and looke for an abiding City, then do you keep in an Evangelicall ſenſe this feaſt of Tabernacles. Or ſecondly, if it be meant of the glorious ſetled condition God in the latter dayes ſhall bring his Saints unto, yet then they ſhall remember with thankfulneſſe, what their poor unſetled condition once was. Thus you have had a view of the chiefe of the Jewiſh Feaſts, which God threatens here ſhall ceaſe. There are onely theſe three Obſervations to be drawn from altogether.Obſ. Firſt, Even thoſe things that are appointed by God himſelfe, if once they be abuſed, God will not own them, but then they are accounted ours rather then Gods, her ſabbaths, why not my ſabbaths? why not Gods ſabbaths? God did appoint them, but becauſe they had abuſed them, God would not own them; her ſabbaths, and her ſolemn Feaſts. The Ordinances of God, though never ſo good in themſelves, if you pollute them, God rejects them, they are your ordinances then and not Gods, looke then that all ordinances be,Obſer. as God would have them. Secondly, It is a grievous and lamentable affliction upon any people, for God to deprive them of his ſabbaths and ordinances, his ordinances are included in their ſolemne Feaſts, nay (ſaith God) you will goe on in your wickedneſſe, and would put me off with your ſabbaths, and ſolemne meetings, and with thoſe things that were once my ordinances, you will ſatisfie me with them, though you continue in your wickedneſs, no, you ſhall be deprived of them, you ſhall have no more ſabbaths, no more ſolemne Feaſt dayes; it is a ſad affliction for a people to have no more ſabbaths. How many of you neglect ſolemne meetings of Gods people? time may come when God will rend theſe priviledges from you, and then your conſcience will grate upon you, O the ſabbaths that once we had! O the ſolemn meetings that once we enjoyed! but our hearts were vaine and ſlight; we did not make uſe of them, and now they are gone, now perhaps thou art caſt into a goale, or into a dungeon, and there thou keepeſt thy ſabbaths & thinkeſt upon thy ſolemne meetings. O how unworthy is this land of ſabbaths? how did we ſet our ſelves to perſecute thoſe that kept ſabbaths? there was never any ſuch a thing in any Chriſtian nation: other places though they are ſomewhat looſe upon their ſabbaths, yet they never perſecute them that will keep ſabbath: how juſtly might God have taken away our ſabbaths? let us acknowledge Gods free grace; what reproach hath it been in England to aſſemble to heare Sermons? how juſtly might God have taken away theſe ſolemne Aſſembles from us long before this? let us pray that what ever judgement God ſends upon us, he will not take away our Sabbaths, nor our ſolemne aſſemblies, but that we may ſtill enjoy thoſe we have, and enjoy them to better purpoſe then ever we have done. 3.Obſer. God hath no need of our ſervices; If God call upon us to worſhip him, it is for our good, not for any need he hath of what we doe. What do I care, ſaith God, whether I have any Sabbaths kept or no? I can provide for my glory, what ever becomes of your duties; I need them not, I can be glorious without you. But theſe threats are but to take away things that are ſpirituall; carnall hearts thinke if they may live and proſper in the world, what care they for Sabbaths, and for ſolemn meetings? Tell them of taking away Ordinances, tell them of truth of Gods worſhip, what is that to them? Let us have our peace, our trading, and our outward bleſſings, and truth will follow, O no, a gracious heart will rather reaſon thus, O Lord, let us have thy Ordinances, let us have thy Goſpel, and then for our Vines and Fig-trees, our tradings, and our outward bleſſings, we will leave them to thy diſpoſe; if thou will give us thy Sabbaths, and thy Ordinances, we will truſt thee for our Vines, and for our Fig-trees. But if the Lord be ſo angry to deny us his Ordinances, how can we ever thinke that he will be ſo mercifull to us, to continue our peace, or our civill liberties? No ſure, if Truth be gone, Vines and Fig-trees will not ſtay long: The next words therefore are, I will deſtroy her Vines and her Fig-trees. The Lord may ſuffer thoſe places that never had Sabbaths and Ordinances to proſper in their Civill [illegible: 1 letter]eace a long time, but where theſe have, and the wrath of God be ſo incenſed as to take away theſe, it cannot be expected that outward peace and plenty can hold long there, Firſt ſeeke the kingdom of heaven, ſaith Chriſt, and all theſe things ſhall be added unto you: No, (ſay they) let us firſt ſeeke the kingdome of earth, and the things of heaven will be added to us; which ſhewes the ſleightneſſe of their account of heavenly things. As the paper and the thred in a ſhop, is given in to the commodity, it is added, if a man bargaine for the paper and thred, and think the commodity will be given in, what a folly were it? Many men have their thoughts altogether upon the things of this life, and they think the Goſpel will be given into the bargaine, as if they have peace, they ſhall no queſtion have truth, as if the Goſpel were the paper and thred, and the things of the world were the commodities. It is your wiſdome if you would enjoy outward peace, let your hearts be for Ordinances, cry to God for Ordinances, and then God will take care you ſhall ſit under your Vines, and under your Fig-trees peace.

The Eleventh Lecture.Lect. 11. HOSEA 2. 12. 13. And I will deſtroy her Vines and her Fig-trees, whereof ſhee hath ſaid, Theſe are my rewards that my lovers have given me: and I will make them a forreſt, and the beaſts of the field ſhall eate them. And I will viſit upon her the dayes of Baalim, wherein ſhe burnt incenſe to them, and ſhe decked her ſelfe with her eare-rings and her jewels, and ſhe went after her lovers, and forgat me, ſaith the Lord. GODS threatning Iſrael, in taking away ſpirituall mercies; their Sabbaths, and Ordinances, their ſolemne Feaſts, you have in the former verſe; but becauſe they might not be much ſenſible of ſuch a judgement, to be deprived of Sabbaths, and ſolemnities of worſhip, would not be ſo grievous to many, but the deſtroying of the fruit of the ground, the ſpoiling of their land, the loſſe of thoſe things wherein their riches and outward comforts lay, would be more grievous, therefore God joynes this threat with the former, And I will deſtroy her Vines and Fig-trees; In theſe two, Vines, and Fig-trees, there is a Synecdoche, by theſe are meant, all her outward proſperity; I will not lop their Vines, I will not cut downe ſome branches of their Fig-trees only, but deſtroy them. If God ſtayes long before a judgement comes,Obſer hee comes fearfully indeed, he comes with deſtroying judgments, then he ſtrikes at the very roo[illegible: 1 letter]e of all a peoples proſperity, and leaves them hopeleſſe of ever recoveriug themſelves; It concerns us to humble our ſelves under Gods hand, when he doth but cut off ſome branches of our vines and fig-trees, of our outward comforts, leſt ere long there followes a deſtroying judgement, a cutting to the very roote: Doth God come in your families, and cut off a branch or two, a childe or two? Humble your ſouls before him, he may cut downe the tree, ſtub up the root ere long, he may come to the Mother, or the Father, and ſo roote out the family: So in a Nation, it is a very remarkable place that you have, Ezekiel, 21. 27. I will overturne, overturne, overturn, when was this ſpoken, and to whom? It was ſpoken unto Iſrael, and to Iſrael when they were in captivity, and yet God threatens them thus even there, I will overturne, overturne, overturne, Whereof ſhe hath ſaid, theſe are the rewards that my lovers have given mee; [non-Latin text not transcribed] The word that is tranſlated reward, ſignifies Merces meretricia, it comes of the Hebrew word that ſignifies hired with wages, but ſuch wages as are given to harlots, and yet ſhe is ſo impudent as to make uſe of that very word, theſe are my rewards; the word ſhe uſeth here might upbraid her, but ſo impudent doth Idolatry make men to bee; If we be guilty of whoredome, we have our rewards of whoredome then, (ſay they:) Whoremaſters uſe to give rewards unto their whores; whoredome is a coſtly ſin to many a man; Many men ſecretly waſt, and conſume in their eſtates, and their neighbours wonder how they come to be ſo low; Uncleanneſſe is as a Gangrene, as it will conſume the body, ſo the purſe, it beggars many men, when the world little thinks of the cauſe. Secondly,Obſer. Theſe are my rewards, theſe that you call Idols, give mee liberall rewards, I have what I ſerved them for. God may ſuffer men in wickedneſſe to proſper, to gaine their hearts deſire. Thirdly,Obſer. It is a dangerous thing for ſinners to look back to their ſins committed, and then to bleſſe themſelves, as if they had gotten by them; Indeed, before a ſin is committed, the ſinner by temptation may be perſwaded there is much gaine to be had in that way; and in the very act of comiſſion, the ſinner may find ſome flaſhie falſe contentment and delight, but uſually after the act is over, when the ſinner looks back, he ſees nothing but ſhame, guilt and horrour; Sinners ſcarce dare look back to their ſinnes after they are committed, except ſuch as are moſt deſperately hardned in their ſins, they dare not think of what they have done: but here you ſee, they look at what they have done, and bleſſe themſelves, as if they had got a goodly reward by it: As the ſight of the evil conſequences of ſin is a means to humble, ſo the apprehending of gayning by ſin, is a ſpeciall meanes to harden in ſin. Judas thought it a brave thing to get the thirty pieces, yet when hee ſaw the evill fruit that his ſin produced, he looked with horrour upon his ſin, his ſoule ſunk under the burden of it: If a Judas looking after ſinn, hath his ſpirit filled with horrour, what hope is there then of ſuch a one, as looking after it, bleſſeth himſelfe as a gainer by it! If a man either proſpers at that time he ſins, or proſpers more a little after he hath committed a ſin, then he did before, or ſo proſpers as that he conceives his ſin to be ſome way inſtrumentall to bring in that gain that was got: this hardens exceedingly. Fourthly, Obſer. Theſe are the rewards that my lovers have given me. It is a provoking ſin to attribute the bleſſings of God to our own wicked ſinfull ways, and thereby to harden our hearts in thoſe ways. It is too much to attribute any of Gods bleſſings to ſecond cauſes, to our lawfull endeavors, to our induſtry, to our care, to any inſtruments, but to attribute them to our wickedneſſe,It is a vile thing to attribute Gods bleſſings to our ways of [illegible: 1 letter]in. this is abominable, God expects glory in the acknowledgement of every mercy, and improvement of it unto him: where then there is not only a deniall of this to him, but a giving it to his enemy, to wickedneſſe, to the Devill, whom he hates, this goes exceeding neer to the heart of God. It is a great part of our ſanctifying of Gods name in the uſe of all the creatures, to acknowledge him in all, that all depends upon him, and thereby to be quickned in his ſervice: but to thinke all depends upon that which is contrary to God, and therefore if we want what we would have, to begin to think we have not ſerved our luſt enough, and to be put on to ſerve them more, this exceedingly provokes. Ile give you one notable example of this wretchedneſſe of mans heart, and indeed it is a very dreadfull one, I had very credible relation from a Miniſter, who being at Hamburgh, hee was told this ſtory. There was a conſultation of many of the Miniſters of Germany at that Town in the time of the ſoreſt diſtreſſes and calamities that were in Germanie, the Miniſters were Lutherans, they conſulted to find out what might be the cauſe why the hand of God was ſo heavy upon Germany, in thoſe parts where they lived, that ſo they might reform what was amiſſe, and make their peace with God, the iſſe of their conſultations came to this, that the reaſon of their calamities and troubles that were upon them, was becauſe the Images of their Churches were not adorned enough: becauſe there was not coſt enough beſtowed upon them, they were not decked as they thought they ſhould have been: and therefore for the preventing of the continuance of thoſe calamities in thoſe parts of Germany, they unanimouſly conſented to improve all the ſtrength they had to beautifie and adorn the Images in their Churches more: this was a ſad thing for Miniſters who profeſſing againſt Popery, as the Lutherans do, they indeed keep Images in Churches: But could it be thought that they ſhould be thus vaine, yea wicked, as to attribute the want of their Vines and fig-trees to the want of their ſuperſtitious vanities, and to bring up their conſultations to this concluſion, that if they were more zealous of the one, they ſhould the more proſper in the other? was not this a ſore and grievous evill, going neare to the heart of God? Many attribute the increaſe of their eſtates to their lying, to their overreaching, their ſwearing, and rejoyce in this, this I have got by theſe wayes; Zeph. 1. 9. God threatens to puniſh thoſe that leape on the threſhold, and fill their maſters houſes with violence and deceit: That is, the ſervants of great men, who by oppreſſion and by fraud bring in gain to their Maſters houſes, and then they leap upon the threſhold for joy, applauding themſelves in the ſucceſſe they have had in their wicked wayes: It is uſuall in whatſoever ways men are, if they meet with any proſperous ſucceſs, to bleſs themſelves, as if this ſucceſs came in the rather becauſe of thoſe ways, let the ways be never ſo wicked: Of late have not ſome made the world believe they have had great ſucceſs, & have made an argument that their ways have been good, and God hath bleſſed them, becauſe they have done as they have, though we know their ways to be ſuch as brings moſt fearfull guilt upon themſelves, and their families, and we have all cauſe to have our hearts tremble within us, to think of them; and if it be through ſeducement, and not through a worſe principle, to pray to God, O Lord forgive them, for they know not what they doe: and for the ſucceſs they boaſt of, who would not if he might wiſh ſuch ſucceſs to his Enemy? But if Idolaters can encourage themſelves in thoſe ways they are in,Obſer. from what good they ſuppoſe they have by them, for their rewards; how much more then ſhould the Saints encourage themſelves in the rewards that they have from their lover, from the Lord Chriſt? Pſal. 129. 56. This I had (ſaith David) becauſe I kept thy word; this is the reward I have had from my lover; I bleſſe God, I have in ſome meaſure got my heart to breake before the Lord, and to melt after him, and the Lord hath come in mercifully to me, though indeed there be no worthineſſe in what I have done, yet the Lord hath beene gracious, he hath encouraged his pooſe ſervant in his way; theſe and theſe mercies the Lord hath given me as a fruit of ſeeking him; he hath not ſaid to the ſeed of Iacob, ſeeke ye me in vaine; I have ſought for comfort, for peace, and at laſt it is come, I will call upon the name of the Lord, as long as I live; we ſhould conſider of Gods mercies we have, and rejoyce in them as the love-tokens that come from our beloved; Theſe are the rewards, theſe are the love-tokens that come from our dearly beloved. Hereafter when the Saints ſhall come to heaven, how will they bleſſe God, and bleſſe themſelves in their God, for thoſe glorious things, thoſe bleſſed rewards that they then ſhall receive from their beloved, and enjoy for ever with him! then they ſhall triumphingly ſay, the world ſaid heretofore, What profit is there in ſerving of the Lord? But bleſſed be God, that I went on notwithſtanding in the wayes of God, and now I ſee there is profit to purpoſe; O theſe joyes! O this glory! O this crowne! this happineſſe! theſe are the rewards that I have from my beloved.Obſ. A fift,What ſoever is got by ſin the curſe of God is in it. what any man gets by ſin, or lookes upon as gotten by ſin, or uſes as a meanes to harden himſelf in ſin, the curſe of God is in it, and it will rend it from him, he ſhall not ever enjoy it; I will deſtroy their vines & their figtrees, whereof they have ſaid, theſe are the rewards that my lovers have given me, 1 Kings 21. 16. you ſhall finde that Ahab bleſſed himſelfe in getting Naboths vineyard, by the device of Iezebel, the text ſaith, He roſe up to goe to take poſſeſſion, but verſe 9. Thus ſaith the Lord, haſt thou killed, and alſo taken poſſesſion? in the place where the doggs licked the blood of Nabeth, ſhall doggs licke thy blood, even thy blood; What, you have got an eſtate now, you have got the vineyard, you have got poſſeſſion, how got you it? by wickedneſſe, though you bleſſe your ſelves in it now, as a reward of your vile wayes, certainly the Lord will either force you in the anguiſh and terrour of your ſoules, to vomit up thoſe ſweet morſells againe, you ſhall not hold them, or ſome fearfull judgement of God upyou, will rend them from you; that which many have got by unjuſt and ſinfull wayes, they have indeed rejoyced in for a while, but after a while that eſtate hath beene in their conſciences as drops of ſcalding lead in the very apple of a mans eye; ſo terrible hath it been unto them. For this I will onely give you an example, a late one, that came to my owne hands in reſtoring that that was wrongfully got many yeeres agoe, from one neere my ſelfe, I ſhall the rather name it becauſe the partie deſired that the thing might bee made knowne to the glory of God, He ſends that that he had wrongfully got; divers yeeres after, with a letter with theſe expreſſions; Many a throb of conſcience had I about it, many an [illegible: 1 letter]king heart, and many promiſes have I made of reſtitution, and thouſands of times have I wiſhed unto you your ſilver againe;An example of trouble of conſcience for ill gotten goods. what ſhall I doe? to keep it, it is to continue in ſin; to give it to the poor, alas, it is not mine owne; or at leaſt the evill purchaſe of gaine hourded up in the ſtuffe of my iniquity; to ſend it home, the owner is dead, I would to God I had ſent it before, that it might not have layne ſo hard upon me; but ſeeing that is paſt, and cannot be recalled, here I ſent it you, I aske God forgiveneſſe, and pray you fayle not to pray for me; Sweet Jeſus forgive me: It was kept divers years, but was biting all the while in the conſcience of the poor man, and at length it muſt breake forth in ſuch expreſſions as theſe are. Conſider of this, every one who hath got any thing by a ſinfull way, and have bleſt himſelfe in it, this is the reward I have got by ſuch a cunning device, and ſuch an unjuſt and deceitfull way, you got it cleverly, and have enjoyed it, and been merry with it, well, one day it may thus lie grating in your conſcience, O then how rerrible will it be to you! this is the beſt way to be rid of the rewards of ſin, when they begin to cauſe aking in your conſciences, caſt them out your ſelves, all your praying to God for forgiveneſſe will never eaſe you without this way; if you be able to reſtore, but if you will not doe it this way, God may come by ſome hideous judgement, and force them from you in ſpite of your hearts, and then how terrible will it be to you, when you looke upon them as going from you, as being rent by God from you! O now I muſt part with all that gaine, and ſweetneſſe that ſuch and ſuch wayes of ſin have brought me in; the gain, the ſweet is gone, but the guilt, the curſe, the dregs, the filth, that remains upon my ſpirit, and for ought I know muſt ſtick by me to all eternity; Gods judgements will be upon you one day, but as ſtrainers to let out whatſoever is ſweet, & delightfull to you, and to keepe in the filth and dregs; Remember this, you that have got rewards by ſinfull wayes, your rewards of ſinne may now delight you, but there is a time you ſhall have rewards for your ſins, that will not pleaſe you. I will make them as a forreſt. God threatens his people to make them as a forreſt, [non-Latin text not transcribed] that is [non-Latin text not transcribed] the Seventy they reade it otherwiſe, I will put thoſe things as a witneſſe; you will ſay here is a great difference; I will make her as a forreſt, and I will put thoſe things as a witneſſe; Thoſe things, that is, thoſe rewards; they rejoyce in the rewards that they have had of their iniquity, but I will make them to be as a witneſſe againſt them; Certainly there is a truth in this, Thoſe things that you rejoyce in as got by ſin, the Lord will make them to riſe up, and witneſſe againſt you; be ſure now you caſt them out, they will be witneſſes againſt you another day elſe; A man that is guilty, would be glad, when he knows one that would witneſſe againſt him, were dead, or out of the way; have you got any thing by a ſinfull way? have you got any thing by a ſinfull courſe? put it out of the way, for otherwiſe it will bee a witneſſe againſt you, either upon your ſick-bed, or at the great day of Judgement; but how can theſee-two readings be reconciled, I will make them as a witneſſe againſt you, Lect. 11 and I will make her as a forreſt? It is true, the words in the Engliſh ſeem to be very wide one from another, but there is an eaſie miſtake that might cauſe the Seventy to read thoſe words, ſo as to render them thus, I will put them as a witneſſe, for [[non-Latin text not transcribed]] ſignifies a forreſt in the Hebrew, and [[non-Latin text not transcribed]] ſignifies to witneſſe, ſo it is uſed, Zach. 3. 6. Montanus reads thoſe words, Conteſtabatur Angelus; now thoſe that are skilful in the Hebrew know that there being no more difference in the words then in thoſe letters which are ſo like one another, one is [[non-Latin text not transcribed]] the other is [[non-Latin text not transcribed]] there might eaſily be a miſtake in that regard; but we take it as it is here, I will make her as a forreſt. The Church is Gods garden, hedged in with Gods protection, but God here threatens to take away the hedge, and let in the wild beaſts; Concerning the hedg of God about his Church we have ſpoken before: The wilde Beaſts are one of Gods ſore judgements often threatned: Thoſe who will not be ſubject to the bleſſed holy God, they ſhall be ſubject to the ravening and rage of Beaſts: And it is like the Seventy underſtood it, even literally of that judgment of noyſome beaſts to be let in upon them; for I find that they add to theſe words [the beaſts ſhall eate them] the fowles of the Heaven, and the creeping things of the earth ſhall devoure; [non-Latin text not transcribed]. but though I find that in the tranſlation of the Seventy, yet I do not find it in the Hebrew Text, and therefore we muſt let it paſſe, and only ſpeak of what we have here, of the beaſts eating: Now therefore by that according to moſt Interpreters, I incline to think, and am perſwaded, that it is the intention of the holy Ghoſt to expreſs a judgment beyond the judgment of letting in of noyſome beaſts, namely the Aſſyrians, the adverſaries of Iſrael, who ſhould come upon them as ravening beaſts to devour them; from whence the words being ſo opened, you have theſe three notes of great uſe concerning us. The firſt is,Obſer. ſin makes men like Beaſts, the beaſts of the earth, he meanes the Aſſyrians, great ones, and yet he calls them the beaſts of the earth, to be like a beaſt, is worſe then to be a beaſt; for to be a beaſt is but to be as God made the creature, it is no diſhonour to it: but to be like a Beaſt, that is the corruption of a creature,Sin makes men beaſts yea worſe then beaſts. and the deformity of it, the worſt deformity that poſſibly can be: Chryſoſtome ſhews it thus, Beaſts (ſaith he) have but ſome particular evill, take the worſt of all, as the Swine, ſenſuality, the Tyger, and the Bear, cruelty; the Fox ſubtlety, &c. But wicked men have all evills that all beaſts in the world have in them. One wicked man hath the ſenſuality of a Swine, and cruelty of a Tyger, of a Bear, the ſubtilty of a Fox, and whatſoever is ſet out Emblematically by any Beaſt, a wicked man hath it all in his heart; yea and farther, wicked men are worſe then beaſts in this, that they doe corrupt themſelves in thoſe things that they have common together with beaſts, more then beaſts do. As the Drunkard corrupts himſelf in his drink, which a beaſt will not do, a glutton corrupts himſelfe in his mea[illegible: 2 letters]ore then ordinarily a beaſt will do, and that I think is the [illegible: 1 word] [illegible: 1 span] in [illegible: 1 span] Iude, ver. [illegible: 1 span] of that they know not, and what they know naturally as bruit beaſts, in thoſe things they corrupt themſelves. As for their intellectuall parts, they will be ſpeaking evill of what they know not, they will take upon them as if they knew much, but the truth is, they underſtand little, and yet they will ſpeak evill of that they know not. It is a dreadfull Text againſt ſuch as will be crying out againſt men and their ways, when as in truth they know not what they are; but further, in that they know naturally as bruit beaſts, in that they corrupt themſelves, that is, in things they do know meerly by ſenſe, as bruite beaſts do, they know by taſting, and by ſmelling, as bruit beaſts do, in thoſe very things they corrupt themſelves more then bruit beaſts, that is, by exceſs in meats and drinks. Would not any account it to be one of the greateſt judgments that could befall him,Si nemo iſt quin emari malit quam converti in aliquam figuram beſtiae quam, vis hominis ſit mentem habiturus quanto eſt miſerius in hominis figura animo eſſe eſſerato, Lact. l. 5. c. 1. if God ſhould turne him into the faſhion of a Beaſt while he lives here in this world, though he ſhould ſtill retain the mind of a man in him? Suppoſe God ſhould inflict this judgment upon a Drunkard, he ſhould ſtill have his intellectuall parts as now he hath, but yet his body ſhould be turned into the form of a Swine, or a rayler into the form of a dog, as they ſay Hecuba Priamus his wife was for her rayling; would not this be a fearfull judgment? It is an expreſſion of a heathen, Lactantius hath it from Cicero, (ſaith he) If it would be ſuch a judgment as a man would be willing to indure any miſery in the world, rather then to have his body turned into the faſhion of a Beaſt, is it not as great a miſery to keep the faſhion of the body, and to have the mind to become like a beaſt, to keep a humane ſhape with the ſoul of a beaſt? ſurely it is worſe then to have the ſhape of a beaſt with the ſoul of man. Secondly, Obſer. God looks upon wicked great men with a contemptible eye. God looks upon wicked men who do great things in the world with a contemptible eye: the Beaſts ſhall devour, that is, the great King of Aſſyria, and all his Courtiers about him, and Cavalliers with him, they ſhall come to devour them, they are but the beaſts, God ſpeaks in a contemptible manner, as he doth againſt Senacherib that King of Aſſyria, in Iſa. 37. 29. God threatens to put a hooke in his noſtrils, and a bridle in his lips, becauſe of his rage and of his tumult, that is, he would uſe him as a beaſt, to hook his noſe, & to put a bridle into his jaws. Mark likewiſe how contemptible God ſpeaks of the King of Babylon, and his whole army, Ioel 2. 20. His ſtinke and his ill ſavour ſhall come up, becauſe hee hath done great things; and ſo in Pſal. 59. 7. They belsh with their mouths (ſaith David) and they goe up and down the Citie grinning like a dog: theſe are the expreſſions of David, and in that Pſalm he means no other but thoſe his adverſaries, that were about Saul in his Court: and Ezek. 38. 3, 4. To the chief Prince of Meſhech and Tubal, I will put hooks in thy jawes (ſaith God) and in Dan. 7. the four great Monarchs, Babylonian, Perſian, Grecian, Roman, are ſet out by four beaſts, & the fourth Monarchy which by moſt Interpreters interpreted the Roman Empire, Dan. 7. 7. it is deſcribed to bee dreadfull and [illegible: 1 span] and ſtrong exceedingly, & it had great iron teeth, it devoured and brake in pieces, and ſtamped the reſidue with the feet of it, and it was divers from all things that was before it; Now this beaſt raged firſt in the heathen Empire, and after it gave its power to the beaſt Antichriſt, as you may reade in Rev. 13. and that beaſt was like a leopard ſpotted, full of uncleanneſſe and filth, or as ſome tranſlate it, a panther, who by the ſcent of it drawes other beaſts to him, but devoures them, and his feet like a Beare, and his head like a Lyon. Thus you ſee how God deſcribes the great ones of the world, to be as beaſts looking with a contemptible eye upon them. Thirdly,Obſer It is a ſore and a heavy judgement for a people to be delivered up to the rage of cruell adverſaries; the beaſts ſhall devoure them. I will give you up to them who will bring you under, you will not be obedient to me, but to them you ſhall, I will let out cruell wicked men upon you. Hence David prayed, Lord let me not fall into the hands of men, when God would put him to his choyce, to chooſe what judgement he would have, he was quickly reſolved what to refuſe, hee would be ſure he would not have that judgement, to be given up to the hands of men, that he knew was dreadfull; and Pſal. 55. 6. he prayes, O that I had the wings of a dove, that I might flye into the wilderneſſe, and there abide. Into the wilderneſſe! Why hee ſhould be among the wilde beaſts in the wilderneſſe, and yet he cryes, O that he had the wings of a dove, he would abide in the wilderneſſe! VVhy what is the matter here? it was becauſe of the cruelty of Saul, and his courtiers, David apprehended them ſo cruell,A fearfull judgement to fall into the hands of men. that he had rather fall into the hands of Tygers, and wilde beaſts in the wilderneſſe, then into theirs. I could give you notable examples of people that would rather endure any miſery in the world, then be given up into the hands of their enemies. That ſtory is moſt famous of Numantia in Spaine, when Scipio came againſt it, and they were afraid it would be taken, all the young men firſt took all the old men in the City and killed them with as faire a death as they could; then they brought all the treaſure and riches of the City to the market place, and ſet all on fire, and after that they all took poyſon and poyſoned themſelves, and thus in one day old and young, and all in the City, were quite deſtroyed, rather then they would fall into the hands of their enemies. Pſa. 22. 20. Deliver my ſoul, ſaith David, from the ſword, my darling from the power of the dog, the power of the dog, and the ſword, is but one the interpretation of the other; and that text is obſervable, 1 Cor. 15. 32. That I have fought with beaſts at Epheſus after the manner of men; ſome interpret this litterally, that he did indeed really fight with beaſts, as being one way of torment they put the Chriſtians to, to fight with beaſts; but it is rather thought by moſt interpreters, that the meaning is with men that were beaſtly, with cruell men, and Eſthius thinkes thoſe men to be no other, but thoſe that are mentioned in Acts 19. 9. of whom the text ſaith there, that divers were hardned, and ſpake evill before the multitude, Paul then departed from them, and [illegible: 1 word] he diſciples, Paul ſays that it was a moſt [illegible: 1 span] to get the multitude to be gathered together, and there to ſpeake againſt him and his doctrine, and againſt Chriſt, when all the multitude were got together, now their malice thought that a fit opportunity to vent all their venome againſt Paul and his doctrine, upon that the ſpirit of Paul was ſo provoked (ſaith the text) that he departed from them, and ſeparated the diſciples: he ſaw them deſperately ſet upon it with malice that they would take ſuch an advantage, ſo to ſpeake againſt him and his doctrine before the multitude; it is thus with many, the more ſedition is raiſed, the better are their deſignes furthered. Chriſt tells his Diſciples, Marke 16. 18. that Serpents ſhould do them no hurt, and drinking poyſon ſhall not hurt them; yea, in the 19. of Luke the beginning, he tells them they ſhall have power over divels; Serpents ſhall doe them no hurt, poyſon ſhall doe them no hurt, they ſhall have power over Devils: but Mathew. 10. 17. Beware of men; they might ſay, why bleſſed Maſter, what need we be afraid of men? Serpents ſhall do us no hurt, we ſhall have power over Devils, and yet for all this, Chriſt bids them take heed of men; as if there weere more danger of hurt from wicked men, then from Devils, or from Serpents, and therefore S, Paul in the 2. of the Theſſalo. 3. 2. prayes that they may be delivered from abſurd men; ſo the words are, that thoſe that had loſt the very principle of reaſon, and were even as beaſts. There are a generation riſen up amongſt us, who have ſucked up the poyſon of the old Serpent, and are ſweld with it, who are ſet on fire of hel, and the poyſon of Aſps is under their lips, and in their hands, and as it was ſaid of Romulus and Romus, the founders of Rome, they were ſuckled by woolves, ſo are theſe, who deſire to build up Rome againe; much like the firſt founders of that Rome, they ſeeme to be men ſuckled by wolves, or as the Poets faine of Lycaon, turned into a wolfe for his cruelty; or as it is ſaid of their S. Dominick, that was the Father of the Dominicans, that when his Mother was with child of him, ſhe dreamed that ſhe brought forth a wolfe, with a firebrand in his mouth; according to that repreſentation ſhe had in her dream of her childe, ſhe proved afterwards; and if we look to the cruelty, and the rage of theſe kind of men, we may even think, that their Mothers have brought forth wolves with firebrands in their mouths; in theſe Satan rages, and we hope therefore his time is but very ſhort, becauſe he rages ſo much; had they prevailed, and brought all under their power, no Chronicle of any Nation under Heaven would afford the like ſtories of horrid cruelties, as the Chronicles of theſe times would have done; where they have prevailed, in Ireland, there have beene the beginnings of ſuch barbariſmes, as here would have riſen to the perfection of all rage and horrible cruelties; they may be faire a little while, till they get more ſtrength; but certainly had they their will, there would never be parallel examples of that horrible rage and cruelty as you would finde among them, the Lord deliver us from being ſcourged with theſe Scorpions; let us humble our ſoules before God, that God may not humble us before ſuch beaſts, that we may not ſay that England ſhall be as a forreſt, and theſe beaſts ſhall devoure them; in the meane time let us not be offended at their prevailing in ſome places, for then we ſhould be as beaſts our ſelves, Pſal. 73. 22. So ignorant was I, I was as a beaſt before thee, (ſaith David) Geneſis 9. 5. God ſaith, He will require of the beaſts the blood of his people, Certainly, God will require of theſe beaſts, the blood that hath been ſhed, it is precious blood that they have drunke; had it beene corrupt blood, God would not ſo much have cared for it, but it hath beene the blood of his Saints; let us believe that God will turne the rage of man, the rage of beaſts, to his praiſe, Pſal. 76. 10. Surely the Lord cannot poſſibly behold without indignation ſuch vile beaſts to worrie his Lambs, who are ſo deare to him, even ſuch ſo precious in his eyes, to be torne and worried by ſuch beaſts as theſe are, the eyes of the Lord are purer then to behold ſuch iniquity as this is, we may well cry out with the Prophet, Haback. 1. 2. 3. How long ſhall we cry out of violence and wrong? ſpoilings and violence are before me, whe[illegible: 1 letter]efore lookeſt thou upon them that deale treacherouſly and holdeſt thy tongue, when the wicked devoureth the man that is more righteous then himſelfe? The higher the ſcum ariſeth, the nearer we know it is to the fire. I have read of Philo, when the people of the Iewes made uſe of him to apologize for them unto Cajus the Emperour, Cajus uſed him very ruggedly, when he came out of his preſence, the Iews came round about him, well, (ſaith he, to encourage them) Surely Cajus will arme God againſt himſelfe for us. But it may be ſaid by ſome, ſurely theſe men are not beaſts, for they are skilfull warriers, they are not ſo bruitiſh as you take them to bee, but are skilfull enough in their wayes; marke that text of Ezekiel 21. 31. I will deliver thee into the hand of bruitiſh men, skilfull to deſtroy; they are skilfull to deſtroy, and yet bruitiſh men; we have a promiſe from God, and our prayers ſhould haſten the fulfilling of it, in Ezek. 34. 25. He will cauſe the evill beaſts to ceaſe out of the land, and ver. 28. the beaſts of that land ſhal no more devoure them; O that that time were come! O that the Lord would ſo worke for us as to cauſe our beaſts to ceaſe out of our land, that they might no more devoure! Iſaiah 35. 9. No Lyon ſhall be there, no ravenous beaſt ſhall be found there, but the redeemed ſhall walke there; there is ſuch a time coming; let us be patient in the mean time, and comfort our ſelves in theſe Scriptures, though our brethren endure hard things, by theſe cruell beaſts, and though God may perhaps bring ſome of us under the rage of them, yet there is an eſtate of the Churches, that will be ere long that they ſhall be troubled no more with ſuch uncleane, ſuch outragious beaſts. VERSE 13. And I will viſit upon her the dayes of Baalim, wherein ſhe burnt incenſe to them, and ſhe decked her ſelfe with her eare-rings and her jewels, and ſhe went after her lovers, and forgat me, (ſaith the Lord.) Here is the concluſion of the threatning part of the Chapter; Now God will come upon them for all their ſinnes together, if a generation ſhall ſucceed [illegible: 1 span] eſſe, God may juſtly come upon [illegible: 1 span], for all the ſuns of the former generations; all the blood from Abel to Zechariah ſhall be required of this generation; I will viſit all the dayes of Baalim, ever ſince they ſerved Baal, One new ſinne may bring upon us wrath for many formerly committed let men take heed of continuing in the wayes of ſin, who can tell what ſin may put a period to the time of Gods bringing his judgement upon a Nation, a family, or a particular perſon? though God hath ſpared heretofore, upon the next ſin committed, there may be ſuch a period put, as God now may come upon the family, not onely for that ſin, but for all the ſins of the family, that ever have been committed ſince it was a family, and ſo upon a Nation, for all the ſins of a nation, ſince it was a nation, and all thy ſins, ever ſince thou waſt a ſinner. Men goe on a while in the wayes of ſin proſperouſly, but when God commeth to viſit, what will become of them? Iſaiah 10. 3. What nill you doe in the day of your viſitation, and in the deſolation which ſhall come from far, to whom will ye flee for help? and where will you leave your glory? Now you are merry, and laugh, now you feare nothing, but what will you do in the day of viſitation? what will become of you then? whether will you flee then? and where will you leave your glory? I will viſit upon them the dayes of Baalim; in the plurall number Baalim, by which ſome think and that not improbably, that it is meant of their under Gods that they had, which they called Baalims, for the Heathen had their chiefe Gods, and their Dii minores, their leſſer Gods, that were unto them, as mediators to their chiefe Gods, and ſo our Papiſts have, they have their Diiminores, Papiſts like Heathen. leſſer Gods, who are tutelar Gods, either over Nations, or over families, or over particular diſeaſes, &c. As they ſay, for England, S. George, for Erance, S. Dennis, for Ireland, S. Patrick, for Wales, S. David, for Scotland, S. Andrew, &c. Theſe Saints they are in imitation of the Heathens, Baal, or in the Caldee dialect Bel, was the King of Babylon after Nimrod, the firſt that was deified, and reputed as a God after death, whence thoſe men that were deified after their death, and worſhipped as Gods, as the Papiſts worſhip their Saints, they called Baalims, as from Iulius Caeſar, the other that followed after, were called Caeſars: This interpretation gives unto us much light to underſtand that Scripture that you have in the firſt of the Corinthians, 8. 5. 6. Though there be that are called Lords whether in heaven or in earth, as there be Gods many, & Lords many, but to us there is but one God the Father, and one Lord Ieſus Chriſt; If the Apoſtle had ſpoke in Hebrew, it would have been thus, though there be many Baalims, there is to us but one God, and one Baal; for in Hebrew, Baal is Lood, there are many Gods, (ſay they) there were divers greater Gods, and there were many Lords, many Baalims, that is, there are many amongſt the Heathens that are mediators to their other chiefe Gods; But to us (ſaith he) there is but one God, and but one Lord, but one Baal, we have not Baalims, wee have not many mediators, to mediate between us and God, but as we have but one God, ſo we have but one Lord, but one Mediator, who indeed in regard of his humane nature is inferiour to the Father, but yet ſuch a Lord by whom are all things, and we by him, we acknowledge not greater Gods, and leſſe Gods: the Papiſts acknowledge but one God, but they have many Lords, many Mediatours, many that muſt be between God and them, but this is a heatheniſh opinion. Again, Baalim in the plurall number. Another reaſon given by ſome, and not improbably, is, that in regard of the ſeverall images they had of their Baal, in ſeverall places, even in their private houſes; for Idolaters would not ſatisfie themſelves in worſhipping their Gods in publicke, but would worſhip them in their private houſes alſo. Now though the Jewes had onely two Idols ſet up, one in Dan, another in Bethel; yet they had ſome repreſentations of thoſe images in their private houſes, which may be grounded upon that text Hoſea 10. 5. Becauſe of the calves of Bethaven, We muſt worship God in our private houſes. that is of Bethel, calves of Bethel. Why, how many calves were there? there was but one calfe ſet up there, and yet here it is in the plurall number: now the reaſon of that is given, becauſe though there was but one calfe ſet up for the publicke worſhip, yet they had in their private families, the picture of that calfe, and ſo would bring the worſhip of their Baal into their families. A good leſſon for Chriſtians, not to ſatisfie themſelves with publicke worſhip, but to bring as much of the worſhip of God as they can into their families. Wherein ſhe burnt incenſe to them. Incenſe was a typicall ſignification of prayer, in two reſpects. Firſt, in the ſweet ſavour of it. And ſecondly, in the aſcending of it by fire, ſo all our prayers ſhould be as incenſe, ſweet before the Lord, and aſcend up with the fervency of zeale, and Faith; it is properto God alone to have incenſe burnt unto him in a religious way, the heathens burnt incenſe to their Idols, imitating the worſhip of God. She decked her ſelfe with her eare-rings, and her jewels: they worſhipped their Idols in ſumptuous manner, adorning themſelves with as coſtly apparell as they could, eſpecially their foreparts: the word that is tranſlated jewels, ſignifies the noſe jewel, the ſame word that you have in Iſay, 3, 21. noſe jewels, they hanged upon their faces, jewels to make themſelves beautifull before their Idols: whores uſe to adorne themſelves more pompouſly then grave matrons, by this many ſimple people are drawn to the love of Idolatry, [non-Latin text not transcribed] which is ſpirituall whoredome; outward braveries draw the ſences; they thought God would accept of their ſervice the rather, becauſe of their coſtly jewels, that hung about their eares and noſtrills. From hence this note. To thinke that God will accept our ſervice the rather,We muſt not think that God will accept of our ſervice, becauſe of any thing of our owne [illegible: 1 word] becauſe of any apparel, or any thing of our own deviſing, is to deale with God as the heathens with their Idols; we muſt take heed of that: the Heathens inſtituted garments, that ſo they might be accepted. There was a Councel in the 333. year of Chriſt, that hath this Canon in it, it anathematizes all thoſe that ſhal judge one veſture, one garment more holy then another, & make more for piety then another doth. We are to learn from Idolaters thus much, to [illegible: 1 word] adorn our ſouls, when we come into the [illegible: 1 word] of God; did they deck their bodies, and hang jewels about eares and noſes when they came before their Idols for acceptance?Cancilium gangrenſe anathematizat eos qui aſiam veſtem aliae ſanctiorem aut plus facere ad pietatem iudicant. Let us beautifie our ſouls every time we come before the living God; and would you know what fine cloathes you ſhould have, when you come into Gods preſence? I will tell you, and eſpecially women who delight ſo much in fine cloaths, 1 Pet. 5. 5. Be yee cloathed with humility; ſo the word is to dreſſe with a dreſſe that Gentlewomen uſed to weare in thoſe times, with ribband; about their heads; well (ſaith the Apoſtle) would you have a fine dreſſe ye women? be ye cloathed with humility; the fineſt dreſſe you can poſſibly have: and I will tell you another dreſſe too, in 1 Pet. 3. 4. Adorned with a quiet and meeke ſpirit, which is with God of great price; [non-Latin text not transcribed]. it is much ſet by of God, ſo tranſlated in ſome of, your books. You love to be fine, if you come into Gods preſence with quiet and meek ſpirits, and cloathed with humility, you will be as fine as can be in the very eyes of God; but withall remember, both men and women, the robes of Chriſts righteouſneſſe, except you come cloathed and decked with that garment alſo, certainly you can never find acceptance. They followed after their Idols, but forgot me (ſaith the Lord.) Their lovers were remembred, but I was forgotten, ſaith God; God ſpeakes here in a lamenting way, as a man bemoaning his ſad condition: as if he ſhould have ſaid, how am I flighted by my people? the Idols can be followed, they can be remembred, but I am neglected, I am forgotten, they have activity for their Idols, none for mee, memory for them, but none for mee. God takes it very ill,Obſer. when men can find memory, ſtrength, and activity enough for their ſinfull wayes, but none for him; many complain of ſtrength, they are weak, but who was ever ſo weak, but had ſtrength enough to ſin? though memories be weak, yet ſinfull ways can be thought on. Forgot me, that is, Firſt, they have forgot what a God I am. Secondly, what I have done for them, the great works I have done befor them. Thirdly, all their engagements to mee; many follow wicked wayes, yet ſo as ſometimes they have checks of conſcience, they have ſomewhat of God yet ſticking upon their hearts, ſome remembrances of God, and ſo long there is hope; but when a ſinner hath ſo far departed from God, and followed on his ungodly ways, as God is quite worn out of his thoughts, then hee is in a ſad caſe indeed. I appeal to you, is it not the caſe of ſome here? there was a time that you had mighty impreſſions of God upon your ſpirits, and then you could never go up and down in your ſhops, ſtreets, fields, but the thoughts of God were in your minde, and when you awaked in the night ſeaſon, the thought of God was in your hearts; but there was ſome haunt of wickedneſs that your hearts hankered after all that while, temptation came, and you have given way to it, and now (friend) you can go up and downe, one day after another, and ſcarce think of God at all? what is the matter that you have no thoughts of God now, as you were wont to have? yet perhaps you are not gone ſo farre, but that now and then there commeth in ſome darting thoughts of him,Lect. 12 but ſo as your conſcience knowes they are very terrible to you, you can never now have a thought of God, but it is as a clagger at your heart, and indeed it muſt needs be terrible to a guilty conſcience that is departed from God. Well, take heed what thou doeſt O thou ſinner,It is a dangerous condition when God is gotten ont of a m[illegible: 1 letter]ns thoughts. goe not on ſo long in thy ſinfull wayes, till thou weareſt out all the thoughts of God, for ſome have done ſo, though they had checks of conſcience, when they have beene in wicked company, God hath come into their thoughts, and troubled them, but they have gone to wicked company againe, and ſome thoughts of God have yet followed them, but they have gone again and again, and now they have forgot God, as if there were no God at all in heaven, as if God had nothing to doe with them, and they nothing to doe with God, O this is a ſad condition indeed. If any of you be declining into ſuch a condition as this is, the Lord ſtop you, this day the Lord awaken your conſciences. Ordinarily the more proſperity men have, the more forgetfull they are of the Lord; They forgat me, as Geneſis 48. 20. Jacob ſet Ephraim before Manaſſes, firſt Ephraim, then Manaſſes; Ephraim ſignifies fruitfulneſſe, and Manſſes ſignifies forgetfulneſſe; thus it is with men, Ephraim comes firſt, f[illegible: 1 letter]uit fulneſſe, God is fruitfull to you, and bleſſeth you in your eſtates, & then comes Manaſſes, forgetfulneſs; you are forgetfull of his goodneſſe to you: My brethren, if always we had ſuch impreſſions of God, as we have ſometimes, O how happy were it! It will terrifie hereafter, when God ſhall againe ſo preſent himſelfe to you, and cauſe you to remember what impreſſions of his divine Majeſty once you had; let us hold forth our continuall remembrance of God, ſo as all that behold our converſaions, may ſay, ſurely the thoughts of God are mighty upon the ſpirits of theſe men; thus we ſhould live before our brethren: I will give you this one rule for your lives; Live ſuch lives as by them you may hold forth before your brethren ſuch remembrances of God, as they may conclude by that they ſee in your converſations, Certainly there are deepe thoughts of God upon the heart of this man, there was a time indeed he walked lightly; vainly, fooliſhly, but now he is ſerious in his way, he is conſiderate, he is heavenly, he walks with feare; Certainly there are great impreſſions of the divine Majeſty upon his heart; if it be ſo with us, how joyfull will it be to us hereafter, when God ſhall appeare in his glory, then to have our conſciences tell us, the impreſſions of the Majeſty of this God, that now I ſee ſo high and great have beene upon my ſoul, in the whole courſe of my life, I now ſee the glory of the great God ſhining, and bleſſed be his name, even this God that appeares ſo gloriouſly, hath appeared often to my ſoul before, and I have kept the impreſſions of his glory upon my heart, and he was continually in my thoughts. It is a wonder that God ſhould ever thinke of us, who are ſo forgetfull of him as we are; Pſalm 8. What is man that thou remembreſt him? (ſaith the text) what is man? The word there that is tranſlated man, ſome would bring forth the Hebrew roote which ſignifies forgetfulneſſe; [non-Latin text not transcribed] I finde Euſebius taking it thus, What is man O Lord, that thou ſhouldſt remember him? that is, what is forgetfull man, that thou ſhouldeſt remember him? yet I confeſſe the Hebrew word that is there tranſlated man, comes from another roote that ſignifies weakelineſſe, ſicklineſſe; what is weake man, what is ſick-man; yet if this word come not from that roote that ſignifieth to forget, yet I am ſure there is a word that commeth from that roote that ſignifies to forget, that is uſed for women, becauſe of their forgetfulneſſe; we would be glad to have God remember us, in the day of our adverſities, let us remember God now; all you young ones, remember God, remember your Creator in the dayes of your youth; you old people, whatſoever you forget, forget not the Lord; let us all remember the Lord, who hath remembred us all; who hath remembred England, in its low eſtate. for his mercies endure for ever. We have done with the threatning part, now it followes, Therefore, behold I will allure her, bring her into the wilderneſſe, and ſpeake comfortably to her; [Therefore] Beloved, it is a ſtrange therefore; what, they followed after their Idols, they have ſaid, that all their proſperity was a reward of their Idols, they have forgot the Lord, they have decked themſelves with their jewels, to honour their Idols; (and marke) it comes preſently, Therefore I will allure her, and I will ſpeake comfortably to her; one would rather have thought it ſhould have followed; Therefore I will yet plague her, therefore my judgements ſhall purſue her, and cut her off; but marke it followes, Therefore I will allure her, and ſpeake comfort ably unto her; O the rich and free grace of God to his people! But of that the next day.

The Twelfth Lecture. HOSEA 2. 14. Therefore behold I will allure her, and bring her into the wilderneſſe, and ſpeake comfortably unto her: and I will give her her Vineyards from thence, HEre begins the ſecond part of this Chapter; the former was in conviction, threatning, pronouncing judgements: this from verſe 14. unto the end, is the opening of the free and rich grace of God to Iſrael. It may be ſaid of this Chapter, as Pſalm 85. 10. Mercy and Peace are met together, Righteouſneſſe and Truth kiſſe each other, There is a bleſſed conjunction betweene threatning of judgement, and proffering mercy; but where is the copula of this conjunction? What is that knits theſe two together? Here is a conjunction, but it is very wonderfull, it is in the firſt word, therefore; that is the copula, [therefore] I will allure her; Wherefore? This therefore hath a very ſtrange and wonderfull wherefore, if we conſider of what went before; the words immediately before were, She went after her lovers, and forgate mee, ſaith the Lord, [therefore] behold, I will allure her; there needs an Ecce be put to this [therefore] be hold; Behold, I will allure her. Lyra could not ſee how theſe things could bee joyned together, therefore hee thinks that this verſe hath not reference to that that immediately went before, but to the words in the beginning of the Chapter, Say to your brethren, Ammi, my people, and to your ſiſters, Ruhamah, ſhee that hath obtained mercy, therefore: And Cornelius à Lapide not underſtanding the cauſe of ſuch a connection, he would referre the beginning of this verſe to the end of the ſeventh verſe: She ſhall ſay, I will goe to my firſt husband, for then it was better with mee then now, therefore alſo I will allure her; theſe two, though learned men, yet are Papiſts, and therefore underſtand but little of the free rich grace of God, and hence are put to it, ſo much, to make a connection betweene that that went before, and this therefore; but wee need not go ſo farre, the right knowledg of the fulneſſe, and the riches of the grace of the Covenant, will help us out of this difficulty, and tell us how theſe two, the greatneſſe of mans ſin, and the riches of Gods grace may have a connection one to another, and that by an Illative therefore. [non-Latin text not transcribed] I confeſſe the Hebrew word is ſometimes conjunctio ordinis, rather then cauſalis, a conjunction that only ſets out the order of a thing, one thing following another, rather then any way implying any cauſe, but the reading here by way of inference, I take to be according unto the ſcope of the Spirit of God, and it gives us this excellent note. Such is the grace of God unto thoſe who are in Covenant with him,Obſer. as to take occaſion from the greatneſſe of their ſinns, to ſhew the greatneſſe of his mercy, from the vileneſſe of their ſins, to declare the riches of his grace. And the Scripture hath divers ſuch kind of expreſſions as theſe, as Gen. 8. 21.The grace of the Covenant makes inferences from our ſins to mercy. The Lord ſaid in his heart, I will not again curſe the ground any more for mans ſake; VVhy? For the immagination of mans heart is evill from his youth: A ſtrange reaſoning; I will not curſe the ground for mans ſake, for the imagination of mans heart is evill from his youth. One would have thought it ſhould have been rather, I will therefore curſe the ground for mans ſake, becauſe the imagination of mans heart is evill from his youth; but the grace of God knowes how to make another manner of inference then we could have imagined: So likewiſe, Iſa. 57. 17, 18. For the iniquity of his covetouſneſſe was I wroth and ſmote him, I hid me and was wroth, and he went on frowardly in the way of his heart; I have ſeen his wayes (ſaith God) Now one would have thought that the next word ſhould have been, I will therefore plague him, I wil deſtroy him, I will curſe him; but mark the words that follow, I will heale him, I will [illegible: 1 word] him alſo, and reſtore comforts unto him, and to his mourners; I will create the fruit of the lips, peace to him. This is a conſequence at leaſt, if not an inference. David underſtood this reaſoning to be indeed the true reaſoning of the Covenant of grace, and therefore he pleadeth thus with God, Pſal. 25. 11. Pardon my iniquity, for it is great; Lord my iniquity is great, therefore pardon it. Hearken you Saints, (hearken I ſay) this is the great bleſſing of God unto you who are in Covenant with him, whereas otherwiſe your ſins ſhould have made you objects of Gods hatred, your ſins now render you objects of his pitty and compaſſion, this is the glorious fruit of the covenant of grace. I would only the Saints heard me in this thing, but why doe I ſay ſo? I will recall my word, let all ſinners heare me, let the vileſt, the worſt ſinners in the world heare of the riches of the grace of God in this his Covenant, that if they belong to Gods election, they may ſee the fulneſſe, the glory of Gods grace, to be inamoured with it, their hearts raviſhed with it, that they may never be at reſt till they get evidence to their ſoules, that God indeed hath actually received them into this his Covenant. If then God be pleaſed in the riches of free grace to make ſuch an inference, therefore let us take heed that wee make not a quite croſſe inference from the greatneſſe of our ſins, nor on the other ſide, from Gods grace. As thus, You have followed your lovers, you have forgot me, therefore will I allure you. An unbelieving heart would make this inference: I have followed my lovers, I have followed after vanity and folly, and therefore God hath rejected mee, therefore God will have no mercy upon me, therefore I am undone, therefore the gates of mercy are ſhut againſt me, unbelieving heart do not ſin againſt the grace of God, he ſaith, you have forgotten me, therefore will I allure, and ſpeake comfortably to you; doe not you ſay, I have forgot the Lord, and therefore the Lord will for ever reject me; theſe diſcouraging, determining, deſpairing therefores are very grievous to the Spirit of God.Tota ſcriptura hoc agit ne dubitemus, ſed ſperea mus, confic damus, eredamus deum miſcricordam eſſe benignum; patiente[illegible: 2 letters]; Luther. God would have us have all good thoughts of him. It is a maine thing that God intendeth through the whole Scripture that his people ſhould have good thoughts of him, and that they ſhould not think him a hard maſter. It is an excellent expreſſion of Luther, (ſaith he) the whole Scripure doth principally aime at this thing that we ſhould not doubt, but that wee ſhould hope, that we ſhould truſt, that we ſhould believe, that God is a merciful, a bountifull, a gracious, and a patient God to his people. It is an excellent expreſſion that I have read of Maſter Bradford, in one of his Epiſtles, (ſaith he, O Lord ſometimes me thinks I feel it ſo with me, as if there were no difference between my heart and the wicked, a blind mind as they, a ſtout, ſtubborn, rebellions ſpirit, a hard heart as they, and ſo he goes on; ſhall I therefore conclude thou art my Father? nay, I will rather reaſon otherwiſe; ſaith he, becauſe I do believe thou art my Father, I will come unto thee, that thou mighteſt enlighten this blind minde of mine, that thou mighteſt ſoften this hard heart of mine, that thou mighteſt ſanctifie this unclean ſpirit of mine; I this is a good reaſoning indeed, and is worthy of one that profeſſes the goſpel of Jeſus Chriſt. Again, as the inference of this unbelieving heart is grievous to Gods ſpirit, ſo the inference of a prophane heart, an unbelieving heart makes his therefore from the greatneſſe of ſin againſt Gods mercy, and the prophane heart makes his therefore from the greatneſſe of Gods mercy, to the hardening of his heart in his ſins; what, ſhall God make his therefore from our ſin to his mercy, and ſhall we make our therefore from his mercy back again to our ſins? where ſin abounds, grace abounds, but where grace abounds, ſin muſt not abound, becauſe God is mercifull to us who are very ſinfull; let not us be very ſinfull againſt him who is ſo mercifull. God takes occaſion from the greatneſſe of our ſins, to ſhew the greatneſſe of his mercy; let not us take occaſion from the greatneſſe of his mercy, to be emboldened in greatneſſe of our ſins. Therefore [behold.] Behold. Here is a wonder to take up the thoughts of men and Angels, to all eternity, even that that we have in this inference, behold, notwithſtanding all this, yet you men and Angels behold the fulneſſe, the riches of Gods grace, I will allure her; what will not God caſt us away notwithſtanding the greatneſſe of our ſins? let not us reject Gods ways, notwithſtanding the greatneſſe of any ſufferings we meet with in them; there is a great deale of reaſon in this that I ſpeak; you may as well beare with ſufferings in Gods wayes, and yet embrace them, as God doth beare with ſinns in your hearts, and yet embrace you; [non-Latin text not transcribed] but it follows, therefore I will allure; the Heb. word tranſlated allure, ſignifies to entice, and is uſed many times in the ill part, blandiendo decipere, to deceive by ſubtle enticing: the Seventy in their tranſlation, thus, Therefore alſo I will deceive them, and the old Latine lactabo, and others ſeducam, [non-Latin text not transcribed]. therefore alſo I will ſeduce them, ſo ſometimes the word is: God makes uſe of this word to expreſſe a very gracious affection to them, the ſweete and gracious wayes that God intendeth to deale with them in. What God means by alluring of his people, when once he is reconciled unto them, may be expreſſed in theſe three things. Firſt, I will open the beauty and excellency of the infiniteneſs of my grace and goodneſſe, and I will ſet it before them to allure them. I will ſpread before their ſoules the beauty, the glory of the riches of my grace. Secondly, I will out-bid all temptations of their lovers, whereas before they went a whoring from me, becauſe their hearts were allured by their lovers, their lovers proffering unto them ſuch and ſuch contentments,The mercy of God out bids all temptations. and ſo did ſubtilly draw their hearts from me, I will now deal with them in a more powerfull way then their lovers poſſibly could, and I will out-bid them all. Did their lovers proffer to them comfort? I will bid more then they; did their lovers proffer gaine? I will bid more gaine; did they proffer more honour and reſpect? I will out-bid them in this too: I will bid more honour, and more reſpect, ſo as I will perſwade their hearts that they ſhall come to enjoy more in me then poſſibly they could com[illegible: 2 letters] enjoy in whatſoever their lovers could doe for them. And indeed then hath the Goſpell the true, full, gracious worke upon the heart of a man or woman, when it yeelds to the profers of the Goſpel, as finding that all that the world can bid is now out-bidden; I have a better bargaine here in Chriſt then the world proffers to me. You know when one comes to offer ſo much for a commodity, and another out-bids him,2 Cor. 12. 16. The ſ[illegible: 1 letter]cret waves of God drawing the heart to himſelfe. he carries it away: ſo when the world, and luſt, and ſin proffers to the ſoul ſuch and ſuch contents, then comes God, and outbids all, and ſo the bargaine is made up, God carries away the heart. Againe, further, I will allure, that is, I will come upon them even unawares, and as it were ſteale away their hearts, by a holy guile; as S. Paul tells us, that he caught the Corinthians as it were by guile. I will ſecretly inſinuate my ſelfe unto them, and I will draw their hearts in ſuch a ſweet way, in ſuch a ſecret hidden way, that I will take them before they are aware. So it is with many a ſoule; God takes it before it is aware, though it is true, that afterward the ſoul comes to underſtand things more clearely about Gods grace, but at the firſt, God hath taken the heart even almoſt before it thinks of him. Indeed the ſinner ſees himſelfe, he is not where he was before, ſurely there hath been here ſomething working upon my heart; I finde it otherwiſe with me now then it hath beene, but how this comes to paſſe, I ſcarce underſtand for the preſent, but ſhall underſtand more; like that expreſſion we have in the 6. of Canticles, ver. 12. Ore ever I was aware, my ſoule made me as the chariot of Aminadib: That is, the chariots of a willing people, ſo the word Aminadib ſignifies. My heart was caught, and run amaine to God, and this was before ever I was aware, there came ſuch wayes of Gods grace into my heart more then I thought of, and caught my ſoul, that my ſoul run mighty freely, ſwiftly after the Lord, and this is a bleſſed deceit, when the heart is ſo deceived, ſo allured, ſo enticed; As ſometimes it is with an Adulterer, he doth but give a glance of his adulterous eye, and catcheth the Adultereſſe before ſhe is aware; it may be ſhe never thought of any ſuch thing; but there is a glance of an uncleane eye that catcheth the heart ſecretly. Thus with Chriſt, hee ſometimes gives ſuch a glance of his eye upon the heart of a ſinner, as takes the ſinner before he is aware; the ſinner is brought in love with the wayes of God, and with the truths of God, even before he thinks of it. We are to know that the grace of God hath a ſubtilty in it, as well as the Serpent; The Scripture, Pro. 1. 4. attributes a ſubtilty to Gods grace; It is a bleſſed thing to be thus out-ſubtilled, (as I may ſo ſpeake) for the grace of God to be too ſubtile for our ſins; As I remember Luther, when he was charged for Apoſtacy, he acknowledged it, (ſaith he) I confeſſe I am an Apoſtate, but how? an Apoſtate from the devil, falling off from the devill, & returning unto God, ſuch an Apoſtate I am; So many a mans heart may be deceived, but if he can ſay, Bleſſed be God, I am deceived indeed, but ſo deceived that my ſin is beguiled; I am ſeduced, but it is out of the wayes of ſin, into the wayes of God. Many are eaſily allured by temptations, they are preſently taken by the devills allurements, but they are very ſubtile in objecting againſt all the allurements of Gods grace, but he is ſubtile enough to put off the allurements of ſin and of the devill. Therefore behold, I will allure her, and bring her into the wilderneſſe. Here is ſome difficulty in this; how comes this in? Therefore I will allure her, and bring her into the wilderneſſe, and ſpeake comfortably to her. How can this,idem cum [non-Latin text not transcribed] to bring into the wilderneſſe, be between alluring, and ſpeaking comfortably? I told you, that this ſecond part of the Chapter was altogether mercy: what can be meant then by bringing into the wilderneſs? Some for the ſhewing that yet it is a way of grace that God intendeth in this phraſe, I will bring them into the wilderneſſe, tranſlate the words, After I have brought them into the wilderneſſe, Poſtquam per duxero eam, ſo T[illegible: 1 letter]emelius, he was a Jew, and therefore could well underſtand the Hebrew tongue, he tels us that Vau, that is tranſlated and, is as much as poſtquam, after I have brought them into the wilderneſſe, and then the meaning is thus. After I have humbled them throughly, as I did their fore-fathers in the wilderneſſe, then will I ſpeake comfortably unto them: God humbled their forefathers in Egypt, yet that was not enough, hee humbled them afterwards in the wilderneſſe, and then he brought them into Canaan; many times God brings one affliction after another upon his own people to break their hearts, to humble them throughly, and at laſt he ſpeaks comfortably to them. It hath been ſo with us, the Lord not many yeares ſince brought us into bondage, it might have humbled us, & broke our hearts before him; but when wee began to bee delivered a little out of our bondage, the Lord brings us into the wilderneſſe, and follows us with afflictions to this day, that he might throughly break us, and yet we hope all this while, it is but making way unto Canaan. But in the ſecond place, take it as you have it here, I will allure her and bring her into the wilderneſſe. Then wee may take the ſcope of it to be not the afflicting part of the wilderneſſe, but only the manifeſting this unto Iſrael, that he would ſhew unto them great & wonderfull works of his power, & wiſdome, and goodneſs, as he did unto their forefathers in the wilderneſſe. What ever your conditions ſhall be into which you ſhal be brought, yet you ſhall have me working in a glorious way for your good and comfort, as ever I did for your forefathers when they were in the wilderneſſe: and this expoſition is rather ſtrengthened from that we have ex Thargum Ionathae, Operabor miracula, & grandia, facinora, qualia edidi in deſerto. Thargum Ionathae. I will work miracles, and great wonderfull, famous things for them, ſuch as I did work in the deſert: hath God wrought gloriouſly for his people hitherto in the wayes of his mercy? if reconciled to him, they may expect the fame wonderfull works of God for their good even to the end of the world We may read the ſtories of Gods wonderfull power in deliverances of his people in their ſtraits in the wilderneſſe, and make them to be our own, and pleade with God, that he would ſhew forth that old, that ancient power, and wiſdom, and goodneſſe of his, as he did unto his people formerly,Gods former wayes towards his people, great helps to our Faith. this is the ground of that excellent prayer, that we have Eſay 51. 9. 10. Awake, awake, put on ſtrength O arme of the Lord, awake as in the ancient dayes, in the generations of old; Art thou not it that haſt cut Rahab, and wounded the Dragon? Art thou not it that hath dryed the ſea, the waters of the great ſea? Awake, awake, thou art he who haſt done ſuch great things formerly; it is a great help to our Faith to conſider what God hath done for the Church of old. But further, Poreus ſaith this expresſion is taken from the condition of a poor man that is drawne aſide out of his way by a thief, a thief comes and entices him out of his way, and carries him into ſome deſolate place, & when he hath carried him thither, then the manbegins to bethink himſelf, where he is, and ſees himſelf in a ſad condition, and knows not what in the world to do, and yet at that time there comes in ſupply, comfort, and help for him; ſo (ſaith God) I will bring you into the wilderneſſe, that is, I will put you into the ſame condition, that ſuch a poor man is put into, I will allure you, as the thief allures, I will make proffer to you of abundance of good, and by that I will draw you into ſuch and ſuch wayes, wherein you ſhall meet with very great ſtraits, for a while, and you ſhall be put into an amazed condition, as not knowing what in the world to do, and when that is done, then I will come with the fulneſſe of my grace, and ſpeake comfortably to your hearts. Thus though God ſpeakes of bringing into the wilderneſſe, yet ſtill it is with an intention of ſhewing mercy there; and is not this juſt to a very haire for all the world our condition? have not the ways of God toward England for theſe two or three years been alluring wayes? God hath made proffer unto us of a great deale of mercy, and raiſed the hopes of his people, and the Miniſters of God have ſpoken encouraging words to his people, that ſurely the Lord intends great goodneſſe to us, and becauſe Gods wayes have been ſuch towards us, as they have been, we have endeavoured (God knowes) to follow him in thoſe ways of his, to do that, that for the preſent thoſe preſent ways of his called for: and yet we are even brought into the wilderneſs now, even into a kind of deſolate condition,When God brings into trouble: there is comfort in that trouble. that for the preſent we even are at a ſtand, & we ſee afflictions to be round about us, & the very beaſts to be ready to come & teare us, and pull us in pieces, and yet we can ſay to the comfort of our hearts, Lord, if we be deceived, thou haſt deceived us, for (Lord) thou knoweſt that whatſoever we have done, it was our duty to doe, and although we be brought into great ſtraits, for the preſent, yet we repent not of what we have done, nor of what we have ſaid, for thou haſt allured us into this condition, thy gracious wayes of mercy towards us in the beginning of the Parliament, and ſo on hath allured us, and hath brought us into what we have done. Wee will not therefore ſay, what is now become of all our hopes? but wee expect God even in this wilderneſſe, to ſpeake comfortably unto us, let not men upbrayde us for what wee have done, we would doe as we have done, if it were to do again, for God hath brought us into theſe wayes, and if he hath allured us into the wilderneſſe, the next words ſhall be made good unto us, he will ſpeake comfortably to us: if we be in no other then that wilderneſſe he hath allured us into, then we may expect fully that he will ſpeake comfortably to us. Here is the difference betweene men bringing themſelves into trouble; or being brought by the Devils or worlds allurements, and by Gods. In the one we cannot expect comfort, but in the other we may confidently. Further, There is yet another interpretation that I think is moſt genuine, and full; For the ground of that I ſhall ſay in this, we muſt know that from the beginning of this part of the Chapter to the end, God is expreſſing himſelfe unto his people in a conjugall way; that is, whereas his people had gone a whoring from him, yet he would receive them againe into a conjugall affection, and communion: all along God expreſſes himſelf thus, from the fourteenth verſe to the end. Now this being laid for a ground; In this expreſſion of Gods bringing into the wilderneſſe, the Prophet alludes unto the cuſtome of the Jewes, that they had in their marriages. Their cuſtome that I reade of, was, that the Bride-groom uſed to take his Bride, and carry her out of the City, into the fields, and there they had their nup tiall ſongs, and delighted themſelves in ſome place there, one with another, & afterward he brought her back againe, leaning upon him, into the City, to his Fathers houſe, and there they rejoyced together, and ſolemnized the further nuptials: now theſe fields are called the wilderneſſe, either becauſe they might be ſome champion dry fields that were about the City; or otherwiſe, let them be what they will be, yet becauſe he would allude unto the mercy of God in bringing of his people out of Egypt, into Canaan, and would put them in minde of that mercy of his, therefore he gives theſe fields this title, calls them by this name, and this cuſtome of the Jews ſeemes to have warrant from Scripture it ſelf, Canticles 8. 5. Who is this that commeth up from the wilderneſſe, leaning upon her beloved? That was the way of marriage, they came out of the fields, leaning upon their beloved, and ſo were brought unto the Bridgegroomes Fathers houſe: So Chriſt brings his Spouſe through this world, which is as the wilderneſſe, and Chriſt is here ſolemnizing his eſpouſals, and hath his nuptiall ſongs in this world; and the Church leanes upon Chriſt, all the while ſhe is in the world, but Chriſt is carring her to his Fathers houſe, and ere long we ſhal be with him there, ſolemnizing the marriage of the Lambe in a more glorious way: This expreſſion goes on clearly thus, I will allure her, and bring her into the wilderneſſe; As the Bridegroome ſpeakes ſweet and comfortable words to his Bride, and carries her abroad into the fields, and there ſolemnizes the nuptials, and ſo comes back againe, having his Spouſe leaning upon him, and bringing her to his Fathers houſe; ſo I will deale with you in the fulneſſe of my grace. I will performe all the nuptiall rites with you. I will be married againe unto you, and looke what the moſt ſolemnity in your City of Jeruſalem, or any of your Cities, there is in any nuptials, I will make as great a ſolemnity in the nuptials betweene you and me: It is true, when a marriage is ſuch as people are loath to make it known, then there is no ſuch ſolemnity, but when it is a great marriage indeed, and ſuch as marry together with their friends would glory in it, then there is the more full ſolemnity; ſo ſaith God, I will not be aſhamed to take you againe, but I will take you openly; I wil have the ſolemnity of my marriage with you as publickly as may be, I will carry you abroad into the fields; and look what rights ſoever there are in the moſt ſolemne marriages amongſt you, thoſe rights I will performe unto you, that it may be a moſt glorious marriage ſolemnity between you and me again: thus I will bring into the wilderneſſe, and ſpeake comfortably unto them. And ſpeake comfortably to her. Theſe words that are tranſlated here, [non-Latin text not transcribed] ſpeake comfortably, in the Hebrew are, loquar ſuper cor, or ad corejus, I will ſpeake to her heart, I will ſpeak to her, either ſo as to prevaile with her heart, or ſpeake to her ſo as to do her good at the very heart: Many Scriptures may be brought to ſhew, that ſpeaking kindly, friendly, or comfortably, the Hebrews expreſſe by ſpeaking to the heart; I will give you two or three inſtances, Geneſis 34. 3. Shechem ſpake kindly to the Damoſell, the words are in the Hebrew, Shechem ſpake to the heart of the Damoſell; So Ruth 2. 13. Thou haſt comforted me, for that thou haſt ſpoken friendly to thy handmaid; thou haſt ſpoken to the very heart of thy handmaid; there are two more remarkable places for this, one is Eſay 40. 2. Speak comfortably to Jeruſalem, the words are, ſpeak to the heart of Jeruſalem; What ſhould be ſpoke to the heart of Jeruſalem? Cry unto her, her warefare is accompliſhed, her iniquity is pardoned; Theſe are the comfortable words that God required ſhould be ſpoke to the heart of Jeruſalem: O that God would ſpeak thus to England! this would do good at the very heart, if God would ſpeake thus from heaven, Her iniquity is pardoned, and her warefare is accompliſhed. But yet a place that is more ſuitable unto this expreſſion in the text, it is Iudges 19. 3. There you have the ſtory of a Levite, whoſe wife having played the harlot, yet he was willing to be reconciled to her, & the text ſaith, that he went & ſpake friendly to her; Now the words are in the Hebrew, Hee went and ſpake to her heart; And indeed it is a word to the heart of an adulterous ſpouſe, if her heart be humbled, when ſhe knows that her husband will be willing notwithſtanding her playing the harlot to be reconciled to her, this was the condition of Iſrael, who had gone a whoring from God, yet when God promiſes a renewall of the marriage rites he ſaith he will ſpeake to her heart; from whence we might obſerve this note.Obſer That an Apoſtatizing people, or an Apoſtate ſoul, had need have words of comfort ſpoke to their hearts, or elſe there can be little eaſe to their terrified conſciences. We read of Spira that famous Apoſtate, he had words of comfort enough ſpoke to his eare, but they did him little good, God did not come in and ſpeak to his heart, therefore his conſcience could not be quieted, the throbs of it could not be eaſed: How many lie under the troubles of an accuſing conſcience,Nothing can eaſe a troubled conſcience but Gods ſpeaking to the heart. and have the throbs and bitings of a guilty ſpirit, becauſe they have been back-ſliders from the truth; and though they come to Sermons, one after another, & hear the Covenant of grace opened to them in the fulneſſe of it, & the riches of Gods goodneſſe ſet before them in the beauty of it, yet they goe away without comfort, why the words come to the eare, God all this time ſpeaks not to the heart; ſometimes it pleaſes God to take but the hint of a truth, and dart it upon the heart of a troubled ſinner, that he feeleth it at the heart, and ſayes, Well, this day God hath ſpoken to my heart, ſo he goes away rejoycing, eaſed, comforted, pacified; when as perhaps ſuch an one had heard a hundred Sermons before, wherein there were bleſſed and glorious truths preſented to him, and it did no good untill Gods time; and when the time of Gods love is come, ſome little hint of a piece of a truth God darteth to the hearts and that doth the thing. God ſhews hereby that it is not in the word of man to comfort an afflicted conſcience. Hence an expresſion Luther hath in his Comment upon Geneſis, Multo difficilius eſt conſcientiam afflictam cenſolari quam martuos excitare. Luther. It is far harder to comfort an afflicted conſcience, then to raiſe the dead; you think it is nothing to Apoſtatize from the Lord, you thinke it is eaſie to receive comfort, you will find it is not ſo eaſie, you will find it as eaſie to raiſe the dead as to comfort your afflicted conſciences. But you told us before, how rich the grace of God was, that God tooke advantage from the greatneſſe of our ſins, to ſhew the riches and greatneſs of his mercy: grant it, let the grace of God be never ſo rich, but till this grace be applyed to the heart, till God be pleaſed to ſpeak himſelf to the heart of a ſinner, it will not do. I remember a ſtory of one who had made profesſion of Religion, and afterwards Apoſtatiſed and made little of it, when his acquaintance told him that thoſe things he now did he would ſmart for one day, he thought becauſe he had ſome knowledg in the Goſpel, that it was but to believe in Jeſus Chriſt, Jeſus Chriſt came to pardon ſinners, &c. when he came upon his ſick bed, he was in great torment of conſcience,Falſe applying comfort will not hold. and grievous vexation, and cryed out bitterly of his Apoſtacy, there came ſome of his acquaintance to him, and ſpake words of comfort, and tells him that Chriſt came to ſave ſinners, and he muſt truſt in Gods mercy, &c. At length he begins to cloſe with this, and to apply this to himſelf, and to have a little eaſe, upon which his companions began to be hardned in their ways, becauſe they ſaw after ſo ill a life it was ſo eaſie a matter to have comfort; but not long before he dyed, he brake out roaring, in a moſt miſerable anguiſh, O! (ſaith hee) I have prepared a plaiſter, but it will not ſticke, it will not ſticke: wee ſhall find though the grace of God be rich, and the ſalve be a ſoveraign unleſſe God be pleaſed to make it ſtick by ſpeaking to our hearts, nothing can be done. From hence further, learn this note. As when God ſpeaks comfortably to his people,Obſ. he ſpeaks to their hearts: ſo Gods Miniſters, when they come to ſpeak in Gods name, ſhould labour to ſpeak ſo, as to do what they can to ſpeak to hearts. It is true indeed, it is imposſible that any man of himſelfe can ſpeake to the heart of another, but yet he may endeavour, and aime that way, there is a kind of ſpeaking that God doth aſſiſt, ſo as to bring it to the heart of his people. What ſpeaking is that? you will ſay. That that cometh from the heart, will moſt likely go to the heart, though I know God can take that which comes but from the lips, and carry it to the heart when he pleaſes, yet ordinarily that that comes from the heart, goes to the heart, therefore Miniſters when they come to ſpeak the great things of the Goſpel, they ſhould not ſeeke ſo much for brave words, and enticing ways of mans wiſdome, but let them get their own hearts warmed with that grace of the Goſpel, and then they are moſt like to ſpeak to the hearts of their Auditors. It is a good note that I have met with from Ribera, let Miniſters remit (ſaith he) of their care of fine curious words,Remittant aliquid de cura nit[illegible: 1 letter]ris culiuſque verborum venuſtatis & numerofit atis ſententiarum, & verae humilitati & mortificationi, impendant ut charitatem habeant, ſine qua ſi linquis hominum loquantur, & angelorum, facti ſunt ſicut as ſonans vel ſymbalum tinniens. Ribera. of brave neate phraſes, and cadencies of their ſentences, but let them bend their ſtudies to manifeſt humility, and mortification, and to ſhew love to the ſoules of people; otherwiſe, though they ſpeake with the tongues of men and Angels, they ſhall become but like the ſounding braſſe, and the tinckling cymball: this is an expreſſion even of a Jeſuite, it were then a great ſhame that Gods Miniſters ſhould not labour to ſpeak ſo, as that they may ſpeak to the hearts of people: you muſt be deſirous of ſuch kind of preaching as you find ſpeaks to your hearts, not that that comes meerly to your eares: how many men love to have the word jingle in their ears, and in the mean time their hearts go away, and not one word ſpoke to them? but when you finde a Miniſtry ſpeake to your hearts, cloſe with it, bleſs God for it, and count it a ſadd day when you goe from a Sermon, and there is not one word ſpoke to your hearts in that Sermon. From the connection of theſe two, I will bring them into the wilderneſſe, & ſpeak unto their hearts: if we ſhould take the wilderneſſe for bringing into affliction (becauſe there are ſo many interpreters that are very godly men, & learned men, go that way) I dare not wholy reject it, but that there may be ſome intention that way. Hence the firſt note is, Afflictions make way for Gods word to the hearts of ſinners;Obſer. there are many obſtructions at the hearts of men while they are in proſperity, but when afflictions come, God by them opens thoſe obſtructions, and ſo gets his word to their hearts; afflictions cannot convert the heart, but they can take away ſome obſtructions that did hinder the word from coming to the heart. Many of you have heard thouſands of Sermons, and ſcarce know of any one that hath come to your hearts, but when God caſts you upon your ſicke beds, and you apprehend death, then you feele the ſame truthes, that you were not ſenſible of before, they lie upon your hearts, the threatning word of God, that went but to the ear before, now it is got to the heart, now it terrifies, now you cry out of your ſins, and relliſh the ſweet promiſes of the Goſpel that afflictions make way for. I remember an expreſſion that I have read of Bernard, he had once to a brother of his, who was a Souldier, but riotous and prophane, Bernard gives him many good inſtructions, wholſome admonitions, and counſels, his brother ſeemed to ſlight them, he made nothing of them, Bernard comes to him, and puts his hand to his ſide; one day (ſaith he) God will make way to this heart of yours, by ſome ſpeare, or launce, he meant God would wound him in the Wars, and ſo hee would open a way to his heart, and then his admonitions ſhould get to his heart, and as he ſaid, ſo it fell out; for going into the Wars, he was wounded, and then he remembers his brothers admonitions, they got to, and lay upon his heart to purpoſe. It God ſhould let the enemy in upon us, their ſwords or bullets may make way to our hearts, that ſo Gods word may come to have entrance there, the Lord rather pierce our hearts by his ſpirit, then that way to our hearts ſhould be made thus. Secondly, Obſer. Times of affliction Gods comforting times. when we are brought to great affliction, that is the time for Gods mercies. This ſhould make us not to be ſo afraid of afflictions, how afraid are we? how do we hang back when we ſee afflictions coming? why art thou ſo loth, O thou Chriſtian, to come to affliction! the time of affliction is the time for God to ſpeake to the heart of a ſinner; many ſinners may ſay that their condition hath been like Jacobs, he never had a more ſweete viſion of God, then when he lay abroad in the fields, with no other pillow under his head then a ſtone, it may be God will take away all your outward comforts, and when they are all gone, then may be Gods time to ſpeake comfortably to your heart. Thirdly, the words of mercy, O how ſweet are they, when they come to the heart after an affliction!Obſer. Pſam 141. 6. Thy Judges ſhall be overthrown in ſtrong places, they ſhall he are my words, for they are ſweet. If the words be taken, for bringing into the wilderneſſe, that is, for Gods wonderfull workings for the good of his people, then the note is, When God works great and wonderfull things amongſt a people,Obſer. then God ſpeaks to the heart of that people: then ſurely God hath ſpoken to our hearts, for he hath done great and wonderfull things amongſt us; he did not more wonderfull things amongſt his people in the wilderneſſe, then he hath done omongſt us here in England. But from that meaning, of bringing into the wilderneſſe, as the cuſtome of marriage, of ſolemnizing of nuptials, then the note is this, When God is reconciled once to a people,Obſer. they may expect full manifeſtations of his love unto them, one manifeſtation after another, as alluring, and carrying abroad into fields, and nuptiall ſongs, all kind of manifeſtations of Gods love: A people, a ſoule that was never [illegible: 1 word] ſinfull before, and is new reconciled, may expect it. Let all back-fliders then, whom God is about to draw again to himſelf, liſten and hear what God ſaith unto their hearts; if they come in and repent let them know that God is willing to manifeſt all expreſſions of love and goodneſſe to them. Againe, there is yet one note more from this expreſſion of bringing into the wilderneſſe, and ſpeaking to the heart; yet becauſe it is the moſt improbable, I will onely but mention it to you, there may be yet ſome good uſe made of it, and therefore I will ſet it before you; I finde divers going that way, it is this (ſay they) by bringing into the wilderneſſe, God meanes that he would take them off from their engagements in their own Country, carrying them to a ſtrange place, and ſo take them off from their houſes. lands, ſhops, eſtates, friends, acquaintance, from the pomp, the glory, and all the clutter of the world, that they enjoyed, and were ſnared by in their owne Countrey, and ſo he will carry them aſide into deſolate places, and there he will inſtruct them, when he hath got them as it were alone; That hath been Gods way in making himſelf known unto his people, whom hee hath had a love unto, to draw them aſide from the clutter of the world, from their engagements, and there to ſpeak to their hearts. We have a famous place for that, Mar. 8. 23. the poor blind man, whoſe eyes Chriſt intended to open, the Text ſaith, Chriſt took e him by the hand, and carryed him out of the City, and there fell a working upon him, and opened his eyes; he carryed him from the clutter of people, from his friends and acquaintance, and there opens his eyes. While we are in the midſt of engagements here in our owne land, while we have our eſtates, and all well about us, wee are ſcarce fit to hearken what God hath to ſay to us: Many of Gods people have found it by experience, that whereas there were many truths of God, that they had ſome incklings [illegible: 1 word] while they were here, and read books about them, and heard much of them, yet they could not be convinced of them, and their conſciences tell them, while they were here they did not go againſt the light of their conſciences, but how ever it came to paſſe, convinced they were not; but when God took them aſide from their engagements, and from the pomp and glory of their land, and carryed them into the wilderneſſe, or into ſome remote places, where the glory of their own Countrey did not ſo gliſter before their eyes, they then could ſee into truths, that they never ſaw before; thoſe things that could not get into their hearts before, now when God drew them aſide got in; and it is not now their conceit, but they knovv certainly, [non-Latin text not transcribed] that they do underſtand much of Gods minde, that they did not underſtand before; vvhen God hath taken them aſide, then God hath opened their eyes. Verſ. 15. I will give her her vineyards from thence. Vinatores, ſo ſome tranſlate the vvord, her vine-dreſſers, and indeed the Heb. vvord that is for vine-dreſſers, & vines, or vine yards, is the very ſame letters, only the puncta are different, but vve vvill read it as it is here, from thence; illinc, ibi, either from that time that they are in the vvilderneſſe, or from that condition of their affliction in the wilderneſſe, wherein I will ſpeak comfortably to her, thence I will give her her vineyards; God threatned to deſtroy her vineyards, now God ſaith, he will give vineyards. Obſerve, God can as eaſily reſtore, as he can deſtroy: It is an eaſly thing for men to make havock, to do miſchief, but it is not ſo eaſy a thing for them to reſtore all again; they can eaſily ſpoile a Country, but they cannot ſo eaſily raiſe a Country again. Pſal. 52. 1. Why beaſteſt thou thy ſelfe in miſchiefe, O mighty man? There is no reaſon that a man ſhould boaſt that he can do miſchiefe; we have ſome who make their boaſts in nothing but this, that they can go up and down the Country, and plunder, ſpoile, and make havock,Cuidam philippum laudanti qued Olynthum ſubver[illegible: 1 letter]erat, Lacedaemonius reſpoudit, [illegible: 1 letter]tal[illegible: 1 letter]m civitatem non posſit condere. Plut. l. de Trac. Obſer. but can they make all up againe, that they undo? Plut arch tells us of one commending the power and valour of Philip, for that he had utterly deſtroyed Olynthus, a City of Tracia; a Lacedemonian ſtanding by anſwered, but he cannot build ſuch a City. A foole may breake a glaſſe, and all the wiſe men in the Countrey are not able to make it up againe. Men may do a great deale of hurt and miſchiefe, but it is not their lives, nor the lives of a thouſand ſuch as they are, can make up againe what hurt is done by them: But it is Gods property, he can deſtroy vineyards, and he can reſtore them againe; I will give them their vineyards againe, when I am reconciled to them: Suppoſe there be the greateſt Pacification that can be, yet all this while, who ſhall make up the hurt is done? if there be reconciliation with God, he will make up all our hurts again. Secondly, I will give her her vineyards. It is a note of Calvin, God ſaith not, I will give them their corne, that is for neceſſity, but I will give them their vineyards, that is for delight: the note is, When God is reconciled to a people, hee will not onely give them ſubſtance, but abundance, even for delight, as well as for neceſſity. Thirdly, When God is reconciled to a p[illegible: 2 letters]ple, he comes with preſent reall evidences of his love,Obſer. he reſerveth indeed abundance of mercy afterwards, but he is never reconciled, but he comes preſently with ſome reall evidences and demonſtrations of love; God ſaith not onely, I will ſpeake comfortably to them, and there is an end, and they ſhall expect mercy along time after; No, but I will ſpeake comfortably to her, & I will give her her vineyards againe: I will give unto them reall manifeſtations of my love; ſo it ſhould be with us, when we come in to God, to be reconciled to him, we ſhould come in with reall expreſſions of our repentance, of our reſpects unto God. Here is a deceit, (I beſeech you confider of it) many when they lye upon their ſick beds,Together with ptomiks ſomthing muſt be done preſently. will promiſe what they will doe for God, if God reſtore them, but they doe nothing for the preſent, and ſo they are deceived. When you therefore finde your hearts wrought upon, broken, and melting, take heed of this deceit, doe not ſatisfie your ſelves in promiſing what you will doe for God, if you be in ſuch a condition, and ſuch a condition, but doe ſomething preſently, ſet upon the work preſently, and ſo engage your hearts to God; if once you be engaged by doing ſomething, the worke will goe on:Lect. 13 It is a great matter when we can engage the heart of a man to God in any buſineſſe, ſuppoſe a man promiſe to doe this or that, yet if all this while he have done nothing, he lookes not upon himſelfe ſo really engaged, as when ſomething is done, he therefore ſooner flies off again; but if together with his promiſe he be brought to do, hee will not ſo readily flye off; God doth ſo with you, he together with his promiſe, gives ſome real evidences of his love. Againe,Obſer. After God ſpeakes to the heart, and then reſtores vineyards, then they are bleſſings, then they are ſweet indeed, for then God reſtores them as fruits of reconciliation with him; Many a poor afflicted ſoul know what belongs to this comfortable note: I thought my ſinfulneſſe forfeited all my comforts, all mercies, and God indeed tooke away this, and the other comfort from me, but it pleaſed God to come in graciouſly upon my heart, and to ſpeake to my heart, and in ſome meaſure to breake it, and to humble it before him, ſo that I hope peace is made up, and notwithſtanding thoſe great offences of mine, he hath now reſtored mercies; he took away a childe, but he hath given another, a be[illegible: 2 letters]e[illegible: 1 letter]; he hath took away one mercy, & he hath given a better; & this I can (though with holdneſs, yet with humility) ſay it is as a fruit of my reconciliation with my God; O how ſweetly may ſuch a one enjoy that mercy from God! If after the meltings of thy heart after God,Me [illegible: 1 letter]cies are ſweet w[illegible: 1 letter]en they come as fruits of our peace with G[illegible: 1 letter]d. he then comes in with mercies to thee, thou mayeſt take them, as tokens of love to thee; now thy houſe is a comfortable bleſſing to thee, & thy yoake-fellow, & thy children about thee; O how comfortable bleſſings are they! yea, the meat on thy table, is ſweet with a double ſweetneſs, when thou canſt looke upon all, as the fruit of Gods reconciliation with thee; As the Chriſtians Acts 2. 46. 47. when they once believed in Chriſt, they did eate their bread with gladneſſe & ſingleneſſe of heart, praiſing God. We may enjoy all our common mercies in another manner then other men can they will be bleſſings doubled, yea a hundred fold encreaſed; I will ſpeake to her heart, and then, I will give her her vineyards. Perhaps God hath given thee an eſtate in the world, more then thy neighbors, more then thy brother; But hath God ſpoke to thy heart? Are Gods blesſings upon thee as a fruit of Gods ſpeaking to thy heart, in away of reconciliation with thee? otherwiſe it is but a flat dry comfort, to have an eſtate, and not to feele God ſpeaking to our hearts. I will reſtore unto you your vineyards from thence: From whence? From the wilderneſſe. There the Note is, God can bring vineyards out of wilderneſſes.Obſer. Let us not be afraid, onely let us make up our peace with God, and then though we be in a wilderneſs, God can from thence bring us vineyards. Our brethren have found vineyards in the wilderneſs, and many of Gods people in the midſt of their ſtraits have found abundance of mercy. Further,Obſer. From the wilderneſſe; they ſhall have more love, mercy working more ſtrongly for them now it ſeems, then they had before; They had vineyards before,Lect. 12 but they had none in the wilderneſſe. Now God will dravv mercies out of thoſe things that were unlikely, he will bring forth good unto them, out of things that ſeemed to goe quite contrary to them: the Lord hath done ſo for us, out of thoſe things that ſeemed to goe quite contrary to us, God hath brought much good to us, as if hee had made vineyards to ſpring out of a wilderneſſe. But the cloſe of all is. Thoſe mercies that come to us out of great difficulties,Obſer and ſeeme to be raiſed out of contraries, are the ſweet mercies indeed, thoſe we are to rejoyce in; and therefore it followes, and they ſhall ſing. Deut. 32. 13. God made them to ſuck honey out of the rock, and oyle out of the flinty rock; When did God doe ſo? where did you ever reade, that God did cauſe his people to ſuck honey out of the rock, or oyle out of the flinty rock; wee reade indeed, that the rock was ſmote, Mercies comming out of great difficulties are very ſweet. and the water did guſb out of it, but when did we reade that ever oyle or honey came out of the rock? there was never any ſuch thing that we reade of; but the meaning thereof is, becauſe they being in neceſſity, God brought forth water, yet being brought out of the rock by ſuch a mighty hand of God, it was oyle, it was honey to them, it was as good as if God had given them oyle and honey; Why? becauſe it came out of ſo much difficulty: So all the mercies that God gives to his people, when he brings them out of difficulties and ſtraits, they are ſweet and glorious mercies. Let us be patient a while, though we ſeeme to be in the wilderneſs, and we ſee nothing to fetch out water from, but onely rocks, ſtones, and difficulties, yet God at length will bring mercies out of thoſe difficulties, and they will be honey mercies to us, then we ſhall ſing and praiſe the name of our God with joyfull hearts.

The Thirteenth Lecture. HOSEA 2. 15. And the valley of Achor for a doore of hope, &c. THe words are an excellent expreſſion of mercy to Iſrael; For the opening of which theſe three things are to be enquired into. 1. What this valley of Achor was. 2. The reaſon of the name. 3. Why this is ſaid to be a doore of hope. For the firſt, Achor was a very pleaſant, delightfull, fruitfull rich valley, and lay neer Jericho; The firſt place that Iſrael came into, in the entrance upon, and taking poſſesſion of the land of Canaan, Eſay, 65. 10. And Sharon ſhall be a fold of flocks, and the valley of Achor a place for the herds to lye down in, for my people that have ſought me. Firſt it is joyned with Sharon, Can. 2. 1. I am the roſe of Sharon, that was a ſweet pleaſant place. Secondly, It is ſaid to be a place for the herds to lye downe in; a fat paſture that they ſhall even tumble in. And thirdly, It is promiſed as a bleſ [illegible: 3 letters] [illegible: 1 span] the Lord. The reaſon of the name Achor. Lect. 13 That hyſtory we have Ioſh. 7. ſheweth Achan, who 1 Chron. 3. 7. is called Achar, having taken the accurſed thing,Why called the valley of Achro God left the Campe, and Iſrael fell before the men of Ai, which was the firſt battell that ever they fought for the poſſesſion of Canaan, upon that their hearts were exceedingly troubled, as if the whole worke had been at an end; ſo fraile is mans nature, ſo ſoone diſcouraged when it meets with oppoſition, notwithſtanding all the experiences of Gods mighty power going along with them, ſo lately bringing them over Jordan ſo wonderfully, and given them Jericho ſo miraculouſly,Lib. 5. c. 1. yet now at the loſſe of 36. men, their hearts begin even to faile, Ioſhua falls with his face upon the earth; and Joſephus in his hyſtory of the Jewiſh Antiquities, ſets down Ioſhuahs prayer at large, theſe are ſome expresſions, Beyond all expectation, having received an overthrow, being terrified by this accident, and ſuſpitious of thy promiſes to Moſes, we both abſtaine from war, and after ſo many enterpriſes, we cannot hope for any ſucceſsfull proceedings, by thy mercy relieve our preſent ſorrow, [non-Latin text not transcribed] and take from us the thought of deſpaire, wherein we are too farre plunged. Turbavit. Now God comes to him and askes him, Why he lay upon his face, and bad him get him up, for Iſrael had ſinned in the accurſed thing; upon ſearch made, Achan was found out, whereupon Joſhua tells him, that he had troubled the Hoaſt of Iſrael, and God would trouble him; upon which they ſtoned him, and from thence it was called the valley of Achor, verſ. 26. that is, Va[illegible: 2 letters]is tribulation is, the valley of trouble. The third thing is the principall, why this valley is called a doore of hope. Herein two things, Firſt, how it was a doore of hope to Iſrael then, when they firſt came into Canaan. Secondly, how it is promiſed to be a doore of hope to repenting Iſrael in after-times. For the firſt, It was a doore of hope to them in two reſpects. Firſt, Ho[illegible: 2 letters] the valley of Achor was a doore of hope. becauſe it was the firſt place wherein they tooke the poſſesſion of Canaan, when they began to have outward means of ſubſtance, to eate of the corne of the land, all the while they were in the wilderneſs although God provided wonderfully for them, by ſending them Manna from Heaven, yet becauſe they had no way of ſubſtance by ordinary means, they always feared leſt they ſhould want upon any ſtrait they were brought into, their hearts began to ſinke. Now in this valley God gives them outward means, & this raiſes hope in them, that their danger was over, and that they ſhould do well enough. This is our nature when ordinary means fayle, our hearts fayle, yea though in regard of Gods extraordinary workings, we have never ſo many gracious encouragements, and when God grants means againe, then we hope. Secondly, God made their great trouble there a means of much good unto them, for by that they were brought to purge their Campe, they learned to feare the Lord, and were prepared more then before, for ſo great a mercy as the further poſſesſion of that good land. The Septuagint inſtead of thoſe words a doore of hope, have theſe, to open their underſtanding for there indeed they learned the dreadfulneſſe of God, [non-Latin text not transcribed]. who for one mans ſin was ſo ſorely diſpleaſed; there they underſtood to purpoſe, that the God that was amongſt them, was a holy God, and that he would have them to be a holy people. But how ſhould this valley of Achor be a doone of hope to Iſrael in after times?Queſt. Firſt,Anſw. 1 the Jews think that Iſrael ſhall return into their own country againe, yea and the ſame way, they ſhall come again into Canaan by that valley which ſhall be a door of hope to them. Secondly,2. but rather by way of Analogy, as God turned this valley of trouble to much good unto them, ſo he would turn all the ſore afflictions of Iſrael in after dayes to their great advantage, grievous afflictions ſhould make way for glorious mercies. Thirdly,3. But eſpecially thus, in this expreſſion, God followes the Allegory of marriage; now it was the cuſtome of the Jewes in their marriages, that the Husband gave his Spouſe according to his quality, as a dowry, ſome peece of ground, rich as he was able, and this he gave as a pledge of his love to her, to aſſure her that whatſoever was his, ſhe ſhould have the benefit of it; ſo ſaith the Lord, although you have gone a whoring from me, and may juſtly expect that I ſhould for ever reject you, yet I will marry you to my ſelfe, and I will fully perform all marriage rights for the expresſion of my love towards you to the uttermoſt, you ſhall know that you are marryed to a Husband who is rich, I will give you a rich and plentifull dovvry, and this but as a token and pledg of further love, mercy, riches, that you ſhall enjoy by me, it ſhall be that valley of Achor, that rich, delightfull, fruitfull valley. By this he means he would beſtow ſome ſpeciall choiſe mercy upon them, at his firſt taking them into his favour again, and that ſhould be a pledg of, and making way to much more mercy, that he intended for them a doore of hope to let in greater things, as the firſt fruits of all thoſe glorious things that he had treaſured up for them.Obſer. From this valley of Achor, Obſer. 1. as it concerned Iſrael before. Firſt, Sometimes when God gives men their hearts deſires, when they think themſelves happy, as if all trouble were paſt, then he comes in upon them with great and ſore afflictions. Secondly,Obſer. 2. although God hath been humbling mens hearts with ſore and long afflictions, yet juſt before he beſtows great mercies, he afflicts againe, to humble and break their hearts yet more. Thirdly,Obſer. 3. ſin will make the pleaſanteſt place in the world, a place of trouble. Fourthly,Obſer. 4. the afflictions of the Saints do not only go before mercies, but are doors of hope to let in to mercies, means to further the way for mercies. God commands light to ſhine not only after darkneſſe, but out of darkneſs. Joſephs priſon, Davids perſecution, Daniels den, made way for glorious mercy God had in ſtore for them; that which once The miſtocles ſaid to his children and friends, the Saints may much more ſay to theirs, I had beene undone, Picrem niſi periiſſem. if I had not been undone; had it not been for ſuch a grieyous affliction, I had never come to the enjoyment of ſuch a mercy. Hence we muſt learn not only to be patient in tribulation, but joyfull. But the eſpeciall thing intended in this expreſſion is this:Obſer. When God is reconciled to his people, then preſent mercies are doors of hope to let in future mercies; the Saints may look upon all mercies received as in-lets to further mercies to be received. Every mercy a door to another mercy, and all mercies here put together, are a door to eternall mercy. When Rachel had a ſonne ſhe called his name Joſeph, Gen. 30. 24. ſaying, The Lord ſhall add to me another ſonn. Every mercy the Saints have may well be called Ioſeph, it brings aſſurance of mercy to be added, this is the high priviledge of the Saints: every mercy that a wicked man hath, he may look upon as his utmoſt, as his all, he may write a ne plus ultra upon it; one miſery, one judgment upon a wicked man makes way toanother, but not one mercy: howſoever God in his bounty may lengthen out mercies to him, yet it is more then he can expect, he rather hath cauſe to wonder he hath ſo much, then expect more, but God ever draws out his loving kindneſſe to his Saints. Pſal. 36. 10. Draw out thy loving kindneſſe unto them that know thee, and thy righteouſneſſe to the upright in heart. Firſt, the good that others have from God is bounty, patience, but that which the Saints have is loving kindneſſe. Secondly, that which others have is no ways tied to them by promiſe, but that which the Saints have they have by promiſe. it is righteouſneſs, Pſ. 23. Thou makeſt me lye down in green paſture, thou anointeſt my head with freſh oyle, my cup runneth over. Here is a great deal, but is here all? no, ver. 6. ſurely mercy & goodneſſe ſhall follow me all the dayes of my life. That we read of David, 2 Sam. 5. 12. is very obſervable, from Gods proſpering him in his preſent way, he draws an argment to confirm him in the aſſurance for the future, that his Kingdome was eſtabliſhed to him, why? did not Saul proſper at the beginning of his raign as well as David? & yet it was no evidence of his eſtabliſhment; but David could ſee Gods mercy coming to him after another manner then Saul could, all mercies the Saints have come from the covenant in which there is a rich treaſure of mercies, a bleſſed connexion of the mercies. The covenant between David & Ionathan was, 1 Sam. 20. 15. That loving kindnes muſt not be cut off from the houſe of Ionathan. The covenant between God and the Saints is, that loving kindneſſe ſhall never be cut off from them, but the links of mercies ſhall be faſtned one to another, ſo as they ſhall reach eternity. Mercies to the Saints come from love, & amor neſcit nimium, love knows no ſuch thing as exceſſe. The Saints underſtanding this miſtery in the way of Gods grace towards them hence they follow God in ſeeking his face then, eſpecially when he is moſt in the way of mercy; whereas the men of the world who know not this, ſeldome ſeek after mercy, but in times of affliction, when God is in a way of juſtice and wrath, this is their folly. Infinite reaſon there is; O ye Saints of the Lord, that one duty ſhould for ever make way for another, ſeeing on mercy makes way for another: here lyes a great difference between doing duties from the ſtrength of common grace, and from ſanctifying grace: in the one the ſpirit by doing ſome things is wearied and thinkes now it may reſt, but in the other, the very doing ſtill encreaſeth ſtrength, and puts the heart upon doing more. But may not ſecurity promiſe continuance of mercy?Queſt. Yes,Anſ. but if ſo, then when affliction comes, the heart will ſinke for feares of continuance in miſery, as well as before it hoped for continuance of mercy. When then may we aſſure our ſelves that our mercies are doores of hope to further mercies.Queſt. Firſt,Anſ. 2, When they are created mercies wrought by a more imediate hand of God, generation may be imperfect, but creation never; omne creatum eſt perfectum, Eſay, 26. 12. Lord thou wilt ordaine peace for us, What is the argument? for thou haſt wrought all our workes in us. Secondly,2. When they are ſpirituall mercies, Ezek. 39. 29. Neither will I hide my face any more from them, VVhat is the argument? For I have powred forth my ſpirit upon the houſe of Iſrael; but is not this your private opinion that this argument will hold? No, the words following are, Thus ſaith the Lord God. Thirdly,3. When mercies carry us to the God of mercy, and are turned duties, as if we can turne our duties into mercies, that is, account every duty a mercy, that is a good argument that we ſhall hold out in duty, when wee can turne mercies into duties, that is, make every mercy an engagement to duty, that is a good argument that mercy will hold out. But are there not interruptions many times in the wayes of Gods mercy to his own people?Object, Anſ. VVe ſometimes think there is an interruption, when if we knew all we ſhould ſee a bleſſed concatenation, but it muſt be granted that there may ſometimes be ſome kinde of enterruption in ſuch a particular. After Iſraels returne from captivity and beginning to build the temple, there were ſuch enterruptions as it was ſeventy years before it was finiſhed: but though there may be enterruptions for a time, yet not a quite breaking off, there is yet a ſtrength in the grace of the covenant that carries the work on and perfects it at laſt; by ceaſing in one way of mercy, God prepares for another; the very ceaſing in ſuch a way may be a mercy; we our ſelves at this day are a ſad ſpectacle of the interruption of the wayes of Gods mercies towards a nation. Mercy that ere while ſhined in her beauty upon us, hath now ſeemed in a great meaſure to have withdrawn the beames of her glory; our doore of hope that we thought to be ſo wide open, ſeems almoſt ſhut againſt us. I dare not ſay that it is ſhut, leſt I ſhould wrong the preſent grace of God yet continuing to us. But Firſt, Sinne, yea our many and fearfull ſins, lyes at this our door, Gen. 4. 7. Secondly, And now a crowd of difficulties ſeeme even to ſtop up the door, they come thronging ſtill to it, as if they would certainly ſtop it up againſt us.3. Thirdly, As the Prophet Ezek. 11. 1. 2. ſaw at the door of the gate five and twenty men, amongſt whom there were ſome chiefe ones, who deviſed miſchiefe and gave wicked councell in the city, ſo may we at this day, ſee many even of the chiefe ones, deviſing miſchiefe, and giving wicked counſel, by which they labour to ſhut, yea to lock, and bolt up this our doore of hope. Fourthly,4. VVe hoped that this our door of hope would have been like the doors that entred into the oracle, of which we read 1 Kings 6. 31. made of the olive tree, yea the ſide-poſts and lintels were of olive tree, & carvings of palm trees & cherubims, all overlaid with gold, but now our door ſeems to be of Iron, the way to our help and mercy muſt be through the Iron gate, we muſt get to it by ſuftering hard things. 5.5. Our door that was wide, whereat mercy began to come flowing in apace freely, now it ſeemes to be ſtraitened, it is now the ſtrait gate, we muſt be content to ſtrip our ſelves of a great part of our eſtates, of many of our outward comforts, yea we muſt venture them all, and well if poſſibly at length we may crowd in. 6.6. Yea, our door-poſts are like the Iſraelites in Egypt, beſprinkled with blood, the keeping up of our meanes of mercy hath coſt much blood, and may coſt more. 7.7. Now when we knock, when we would ſtep in the dogs bark at us, and are ready to flye upon us, yea it may be the ſervants, yea ſome of our brethren are diſcontented at us, frowne upon us, ſpeake againſt us. 8.8. Alas we have rejected the right key that ſhould have opened this our door,Queſt. no marvaile then though we ſtand blundring at it, and it opens not unto us.Anſw. VVhat is that right key that would have opened it before this time, had we made uſe of it? That key of David that we reade of, Apoc. 3. 7. That openeth and no man ſhutteth. This key the Church of Philadelphia had, therefore it followes, ver. 8. I have ſet before thee an open doore, that no man can ſhut. Queſt. Anſw. But what is this key of David? It is the ruling power of Jeſus Chriſt in his Church; David in his government was a ſpeciall type of Chriſt, the firſt godly King over his people that ever was: Government is emblematically ſet forth by a key, Eſay, 22. 22, God promiſed Eliakim to commit the government to him by that expreſſion, The key of the houſe of David will I lay upon his ſhoulder, Eſay, 9. 6, 7. The government is ſaid to be upon Chriſts ſhoulder, and he ſits upon the throne of David; that is obſervable that to Eliakim there was promiſed, but the key of the houſe of David; but to Chriſt the key of David himſelfe; the one was to governe but as a ſteward, the government of the other was to be Princely. If we had been the Church of Philadelphia, united in brotherly love, and had had this key of David amongſt us, we might before this time had had a door ſet open amongſt us, that no man could have ſhut againſt us; but woe unto us, how many amongſt us ſay of Chriſt, We will not have this man to rule over us? Mr. Brightman more then thirty years ſince paralelld this Church of Philadelphia with the Church of Scotland, he made it in a typical way to ſet forth the wayes of God towards that Church in after times; and indeed they have been very like one another divers wayes, and God ways towards the one hath been the ſame with his ways towards the other in many things. 1. They are both Philadelphians, united ſo in a brotherly covenant, as no Churches in any kingdome more. 2. It was ſaid of Philadelphia, it had but a little ſtrength, and yet it kept Gods word. VVhat Churches in any Nation have beene more contemptible, then thoſe in Scotland? They have beene accounted a poore beggerly people, deſpiſed of all, and yet God hath enabled them to doe great things. 3. God hath cauſed their enemies to come and bow before them, and to know that he hath loved them, even thoſe who ſaid they were lews and were not, that they were the onely Church, when indeed they were the Synagogue of Satan; & they have rejected falſe government, and have received much of the government of Chriſt, the key of David is more received among them then in any kingdome in the world; no marvaile then though their doore be ſo opened that none could ſhut it, thorow Gods mercy; our Houſes of Parliament have caſt away the falſe key, (The Lord deliver them and us) for ever medling with it any more whatſoever come of us. They have further profeſſed their deſires to enquire after the true key. This door of hope we hope will open to us in due time, ſo as none ſhall ſhut it. 9. We have loſt many opportunities for the opening this door, never had a people fairer opportunities for mercy then we have had, we cannot looke back upon them without trembling hearts, we may ſee cauſe to lament the loſſe of them with teares of blood, even this hath coſt much, and is yet like to coſt more blood. 10. Yea woe unto us, out father comes forth and ſeemes to be angry with us, and bids ſhut the doore againſt us, yea hee ſhuts us out himſelfe; is not that complaint of the Churches, Pſal. 80, 4. truly ours, O Lord of Hoaſts how long wilt thou be angry with the prayer of thy people? If God be angry with out knocking, what ſhall we doe? 11. And well may God bid ſhut the doore againſt us, for we have ſhut it upon our ſelves: This our doore of hope hath a ſpring lock, it is eaſily ſhut too, but it cannot ſo eaſily be opened againe: we have ſtood wrangling and ſtrugling one with another, and have clapt to the doore upon our ſelves before we were aware. That Scripture Hoſ. 7. 1, is as truly ours, as ever it was Iſraels, When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſſe of Samariah. VVhen the Lord would have healed England, then the iniquity thereof hath been diſcovered more then ever. There is the vileſt ſpirit of malignity, againſt godlineſſe, againſt the Saints, againſt the way of Chriſt in his Ordinances, that ever was upon the face of the earth. Now men care not though they ruin themſelves, though they bring themſelves and poſterity to be bondſlaves, ſo they may but have their wills upon thoſe that are godly to ſuppreſſe them. The controverſie now is almoſt grown to that height, that the kingdome divides it ſelfe into thoſe who have ſome ſhew of Religion, and the haters of it. Thoſe times complained of in Micah are even ours, Chap. 7. 5. Truſt ye not in a friend, put no confidence in a guide, keepe the doores of thy mouth from her that lyeth in thy boſome; Yea, it is almoſt come to that in the fourth verſe, The beſt of them is a bryar, the moſt upright is ſharper then a thorny hedg. There is much frowardneſſe, much perverſneſſe even in the beſt, many contentions and grievous breaches even amongſt them; they cannot endure you ſhould be jealous of them, and they give cauſe of jealouſie daily. This generation for a great part of it, ſhew themſelves to have ſuch ſullied, ſuch puttid ſpirits, ſo defiled with ſuperſtitious vanities, ſo imbittered with a ſpirit of malignity, that we may feare God hath no pleaſure in the generality of it: yea Moſes and Aaron have ſinned, the beſt have ſo ſullied themſelves with Antichriſtian pollutions, that juſt it were with God that this whole generation ſhould be firſt taken away, and that the young generation that is comming on, who have not ſo defiled themſelves, ſhould have this doore that lets into Canaan opened to them, that they onely ſhould goe into, and poſſeſſe that good land, but our carcaſſes ſhould fall in the wilderneſſe. You who are godly young ones, whoſe hearts began betimes to yerne after Jeſus Chriſt, know the heart of Jeſus Chriſt yernes after you: and although ſome of you may fall in fighting for your brethren, & ſo be received to heaven, yet you are of that generation God will open this door of mercy unto, you ſhal go in & poſſeſſe Canaan, all this valley of Achor is but a door of hope to you; continue you on in your ſincerity, God will reveale himſelfe more fully to you then he hath done to us, if we be cut off before thoſe treaſures of mercy that God has ready for his people be opened, we muſt accept of the puniſhment of our iniquity, and even beare this indignation of the Lord becauſe wee have ſinned againſt him. 12. Yea the Lord hath ſtrucke us with blindneſſe at the doore, we grope up and down and we cannot finde it, as Gen, 19. 11. Never were a people at a greater loſſe, in a greater confuſion then now we are; every man runs his owne way, wee know not what to doe, nay the truth is, we know not what we doe. 13. Yea many becauſe they have found ſome difficulties at the right door, they have gone away from it, and have ſought back doors to help themſelves by, even baſe, falſe, ſhifting, treacherous ways, ſeeking to comply for their own private ends, as if their skins muſt needs be ſaved, whatſoever becomes of the publique. 14. This is yet a further miſery, that we are groping up and downe at the doore, and night is come upon us, ſtormes, tempeſts are riſing, dangers are approaching, and yet God opens not to us. 15. Above all our miſery this is yet the greateſt, that even our hearts are ſhut up too, there lyes a ſtone rowled at the doore of our hearts, and ſuch a ſtone, as is beyond the power of an Angel to rowle away, were it that after all our hearts were but open, our condition yet had comfort in it. Oh now what ſhall we do[illegible: 1 letter] ▪ 1. Let us reſolve to waite at this doore, [illegible: 2 letters]aite upon God in thoſe wayes of helpe that yet in mercy he affords unto us; Certainly we are at the right doore, let us ſay with Shecaniah, Ezra. 10. 2. We have ſinned againſt the Lord, yet there is hope in Iſrael concerning this thing. Let us reſolve whatſoever becomes of us not to goe from our fathers door, if we periſh, we will periſh at his gates. 2. Let us worſhip the Lord at this our doore, though we be not entred in; yet let our hearts bow before the Lord in the acknowledgement of his greatneſſe, power, dominion that he hath over us; to doe with us what he pleaſeth: as Ezek. 46. 2. it is ſaid, The Prince ſhall worſhip at the threſhold of the gate, and the people of the land ſhall wo[illegible: 1 letter]ſhip at the doore, 3. Let us look in at the key-hole, or at any creviſe that wee can, to ſee ſomething of the riches of mercy that this door opens into. Within on the other ſide o[illegible: 1 letter] the door we may ſee what liberty of conſcience, what enjoyment of Ordinances, the bleſſing of Gods worſhip in his own way, we may ſee the wayes of God and his Saints would be made honorable in this kingdome, yea in a higher degree then any where upon the face of the earth; yea we may ſee many ſweet outward liberties, the free enjoyment of our eſtates, peace, plenty, proſperity in abundance, all theſe, and more then we can think of, if this door were but once opened to us; howſoever it is good [illegible: 1 word] looke in, to quicken our hearts, and ſet on our deſires and endeavours the more ſtrongly in the meane time. Oh how happy were we if we had theſe mercies! 4. Let us yet knock lowder, and cry lowder at our Fathers doore. But did not you tell us our Father ſeemed to be angry at our knocking? Mark what we have in that very Scripture, where the Church complains that God is angry with her prayer, Pſal. 80. 4. How long wilt thou be angry againſt the prayer of thy people? Yet ver. 7. Turne us againe, O God of Hoſts, and cauſe thy face to ſhine▪ And ver. 14, Returne we beſeech thee, O God of H[illegible: 1 letter]ſts, look down from heaven, behold & viſit this vine: ver. 19. Turne us againe O Lord God of Hoſts, cauſe thy face to ſhine, and we ſhall be ſaved. 5. Let every one take away his ſinnes that lye at this door, let every one ſweep his owne door, Zech. 8. 15. 16. Again have I thought in theſe [illegible: 3 letters]yes to doe well unto Jeruſalem, and to the houſe of Iudah, feare not. But yet mark what followes, Theſe are the things that ye ſhall doe, Speake ye every man the truth to his neighbour: execute the judgement of truth and peace in your gates. Let none of you imagine evill in his heart againſt his neighbor. Both private men, and men in publick place muſt reforme, How far are we from this? Never more plottings, more heart-burnings one againſt another, & thoſe in publike place neglect the execution of judgement; they would have their policies beyond Gods wiſdome. God puts theſe two together, and commends one as a meanes to the other, the execution of judgement and peace; but they have a further reach they will not exe cur[illegible: 3 letters]dgement for feare of a breach of peace. It is juſt with God that we ſhould never have peace, till we can truſt God for it in his own way. 6. Let us ſeek to God againe, and call to him for the right key. Lord reveale the way of thy worſhip, and thy government to us, and we will yeeld our ſelves unto it. 7. Stir we up our ſelves againſt all difficulties. Things are not yet ſo bad, but we may help our ſelves, if we have hearts. Our Father heares us, he can command many Angels to come to help to rowle away the ſtone; yea he hath opened divers doores to us already. We are indeed come to the [illegible: 1 letter]ron gate, the Lord can make that at length flye open of its own accord, as Acts 20. 10. The Church was praying, and after the pr[illegible: 2 letters]on doo[illegible: 1 letter]es were opened to Peter, and he had paſſed the firſt and ſecond gate, he came unto the iron gate that led into the City, and there he found as eaſie paſſage as any where elſe. In the mount will the Lord be ſcene. 8. Let us exerciſe Faith in the blood of Chriſt, let us as it were beſprinkle this our door with the blood of the Lambe; yea looke we up to Chriſt as the true doore to let into all mercy; let Faith act as well as Prayer. 9. Let us now eſpecially watch all opportunities of mercy, and take heed we neglect no more as we have done many very foulely, leſt hereafter wee knock, and cry, Lord open to us, and it proves too late. 10. Let us open to God who knocks at our doores; it wee would have him open to us,Pſal. 24. 6. 7. God knocks at the doore of every one of our hearts, open we to him fully, ſet all wide open for him, Openye gates, ſtand open ye everlaſting doores, let the King of glory come in. Theſe who doe thus are the true generation of thoſe that ſeek the Lord; let England open, for God yet ſtands at the doore and knockes, and if we will yet open to him, he will yet come in and ſuppe withus, and we ſhall ſuppe with him. It is true God rebukes and chaſtens ſeverely, ſo he did Laodicea at that time when he ſtood at her doore and knocked, Apoc. 3. 19. 20. if any Church be or ever was like to that of Laodicea, we have been; luke-warm as that was; a mixture of Gods worſhip hath beene amongſt us, more then in any reformed Church; we have beene a proud people, we have thought our ſelves rich, & wanting nothing, whereas we knew not that we were indeed wretched, miſerable, poore, blinde, and naked: and thoſe who would be Angels of this Church, how hath God ſpu[illegible: 1 letter]d them out of his mouth! they are caſt out as filthy, they have laine upon the ſtomack of God and his Saints a long time; they with all that belonged to their Courts, have made themſelves a moſt [illegible: 1 letter]oathſome generation of men; and now God is at our doore & knocks, cals to us to let him in, that he may come and rule us, that he may bring peace & ſalvation unto us; But howſoever whether Chriſt be admitted by the State yea or no, yet let the Saints who are willing that Chriſt ſhould rule over them, hold on to the end, the promiſe is even to thoſe in Laodicea, to him that overcometh will I grant to ſit with me in my Throne even as I alſo overcame, and am ſet down with my Father in his Throne. 11. [illegible: 1 letter]et us encourage what we are able; all our faithfull doore-keepers, thoſe who are the publicke inſtruments of God for our good, upon whom ſo much of the great affayres of the kingdom, under God depends. And for the quickning of our hearts that we may doe all we can, that this our doore of hope be not ſhut againſt us, Conſider further, Firſt, This doore was opened to us when we began to think, yea almoſt to conclude that all doores of hope had beene ſhut againſt England, when we were ready to give up all for loſt. Secondly, It was opened to us after much knocking by prayer. If ever there were a Parliament of prayer ſince the world began, this was, and is, How dreadfull then would it be to have this doore ſhut againſt us! Thirdly, It was opened by a mighty hand of God. Joſephus tells us of a doore of the Temple that uſed to have thirty men to open it, and yet as a prognoſtication of ſome great thing to fallout, it opened of its own accord: This our door was more hard to be opened, thouſands of men could not have opened this, it was the mighty work of God to doe it. Fourthly, It is a door that opens to the greateſt mercies that ever England had: how happy would England be in the happy ſucceſs of this Parliament! 5. It is a door that our adverſaries have laboured all they can to ſhut by policy, and by force, and thorow Gods mercy, yet they cannot. 6. How ſweet have the manifeſtations of God been to us, in the beginnings of his goodneſſe, and our endeavours! Can[illegible: 1 letter]. 5 4. 5. My beloved put his hand at the door, & my bowels were moved, my hands dropped myrrhe, and my fingers ſweet ſmelling myrrhe upon the handles of the locke, the beginning of reformation: but the hand upon the door is ſweet, what would the work compleated be? 7. If this doore ſhould be wholly ſhut againſt us, what a miſerable people ſhould we be? if theſe men have their wills, then never expect Parliaments more, or never good from Parliaments, They will be the moſt contemptible and ſervile things that can be, if any, they will be doores to let in all miſery, to frame miſchiefe by a law; then what are we and our poſterity but ſlaves? the Popiſh party muſt, yea will be gratified, their deſigne will be effected; what contempt of the Saints, of Religion? what hatred? what perſecution will then follow? what horrid blaſphemies? how will they be hardned in all manner of wickedneſſe? our eſtates, our liberties, our Religion are then gone, yea it is like our lives, and if not ſo, ſo miſerable would our lives be, as we had better have the grave open her mouth upon us, and we be ſhut in it, then to live to ſee, hear and feele ſuch things as we and our friends, are like to heare, ſee, and feele. It would be the moſt horrid judgment that ever was againſt a nation, it may be told to all the nations of the world, God gave England a fair opportunity to help it ſelf, to be a moſt happy nation, but they had no hearts, they were blinded, their hearts were taken from them, thoſe worthies they choſe, who ventured themſelves for them, they baſely deſerted, and betrayed, they have alſo vilely betrayed themſelves, their liberties, their Religion, their poſterity, and now are become the moſt miſerable nation, the moſt fearful ſpectacle of Gods wrath upon the face of the earth. Wherefore beloved in the Lord, let us make ſure of Chriſt, who is our hope, and who ſays of himſelfe that he is the door, as indeed hee is to let in all mercies of God into us, that whatever diſappointment we have of our hopes here, yet we may not be diſappointed of our laſt hopes, though it ſhould prove that here looking for light, behold darknes, yet we looking for the light of Gods face eternally, we may not be driven out to everlaſting darknes. But ſhall I end thus? nay the cloſe of all ſhal rather be the cloſe of the 31 Pſal. Be of good courage and he ſhal ſtrengthen your heart, all ye that hope in the Lord hope yet that God will make the valley of Achor adoor of hope unto us. The next words in this Scripture are words of joy, She ſhall ſing as in the dayes of her youth. Was there ever a time wherein ſhee had cauſe to ſing praiſe to God? there are times coming that ſhall be as joyfull as ever yet times have been, God hath mercy for his people, he hath ſinging times for them.

The Foureteenth Lecture. HOSEA 2. 15. —And ſhe ſhall ſing there as in the dayes of her youth, & as in the day when ſhe came up out of the land of Egypt. YOu have heard formerly of the valley of Achor, that God gave to his people to be a doore of hope. This day you ſhall heare of Gods people ſtanding ſinging at this door of hope. Though it be but a door of hope, yet at that day they ſhall there ſing, as in the days of her youth, when they came up out of the land of Egypt. There are ſix things needfull to be opened for the meaning of Gods mind here in this their ſinging at the door of hope. Firſt, the reading of the words are to be cleared. 2. The ſcope is to be ſhewed. 3. What the dayes of youth that are here ſpoken of are, is to be opened. 4. What was the ſong that they did then ſing in the dayes of their youth, is to be declared. 5. What cauſe they had to ſing in this the day of their youth, is to be enquired after. Laſtly, how this is applyable to repenting Iſrael, and what time this propheſie a[illegible: 1 letter]meth at, likewiſe is to be manifeſted. For the firſt,Lect. 14 the reading of the words, you have it in your bookes [they ſhall ſing as in the dayes of their youth] There are only two words that have need of opening. Firſt, the word tranſlated [ſinging.] Secondly, that which is tranſlated comming up out of the land of Aegypt. For the word [ſinging] the Septuagint have it thus, She ſhall be [illegible: 2 letters]mbled; A ſtrange tranſlation you will ſay; [non-Latin text not transcribed] how much different is it from this in our books, She ſhall ſing! I find divers tranſlate the word ſo [ſhe ſhall be humbled) Cyril, Theodoret, and he caryeth it thus, that ſhe ſhall be humbled by the Aſſyrians, as ſhe was before humbled by the Egyp[illegible: 1 letter]ians. But certainly the words cannot be carryed ſo, for it is ſpoken of aſcending, of coming up out of the land of Egypt. [non-Latin text not transcribed] in [illegible: 1 word], humiliavit, in Nip[illegible: 1 letter]a[illegible: 1 letter] humiliatus a[illegible: 1 letter]pitus [illegible: 1 span] But they might eaſily miſtake in tranſlating the words, becauſe the Hebrew word ſignifieth both humiliavit, and it ſignifieth likewiſe ce[illegible: 1 letter]init and contavit, both to be humble, and to ſing. The Hebrews divers times by the ſame word ſet forth contrary things; As [non-Latin text not transcribed] ſignifieth both to bleſſe and to curſe, many there might be named in the ſame kind. This word likewiſe that is tranſlated ſinging, ſignifieth, (and ſo it is tranſlated by ſome) Reſpondebit, ſhe ſhall anſwer, and I finde a very excellent note from it in Cyril, and ſome others: Shee ſhall anſwer as in the dayes of her youth: What anſwer did ſhee make? Thus, God in the dayes of her youth, when ſhe came out of Egypt, did bring her to his Covenant, and gave his land to her, as Exod. 19. 5, 6. Now therefore (ſaith God) if you [illegible: 1 word] obey my voyce indeed, and keepe my Covenant, then ye ſhall be a peculiar treaſure unto me above all people; (A ſweet promiſe to all in Covenant with God, that they ſhall be a peculiar treaſure unto him above all people.) Now verſ. 8. All the people anſwered to gether and ſaid, all that the Lord hath ſpoken we will doe. Thus they anſwered him in the days of their youth, ſo ſome would carry it, they ſhould anſwer as in the dayes of their youth, when they came up out of the land of Egypt, as if the meaning ſhould be thus; whereas God in the dayes of their youth did tell them, that if they woul[illegible: 1 letter] keepe his Covenant, they ſhould be a peculiar treaſure unto him above all people of the earth, they all with one conſent anſwered, All that the Lord hath ſpoken that will we doe. So ſaith God, when I ſhall againe convert them to my ſelfe, I will renew my Covenant with them, and upon the declaration of my Covenant to them, they ſhall freely, readily, and wil [illegible: 1 letter]ingly anſwer, Lord we accept of thy Covenant. Thus it is carryed by ſome, and the expoſition is very ſweet. But we ſhall joyne both the ſignifications of this word together, both [illegible: 2 letters] ing, and to anſwer; And that I take indeed to be the meaning of the Spirit of God, they ſhal ſing by way of anſwering: Thus, they were wont to ſing, [illegible: 1 letter]lternis choris, they were wont in their joyfull ſongs to anſwer one another, his praecinentibus aliis ſuccinentibus, ſome ſinging before, and ſome anſwering. So that it was not a bare ſinging, but a ſinging of a Canticum dramaticum, or ſuch a kind of ſong, as they did anſwer one another in their ſinging. And thus (ſaith God) ſhall be the melody of my people, when I am again reconciled to them upon their repentance, there ſhall be mutuall ſinging, one ſinging to another, and the others anſwering in a joyfull way. The other word to be opened, is that which is tranſlated, coming up out of the land of Egypt. [non-Latin text not transcribed] The word you have in your books [came up] it is aſcended, as in the day when they aſcended up out of the land of Egypt. And wee are to take notice of the manner of the expreſſion, becauſe it will afford to us a profitable note anon. They aſcended out of the land of Egypt, partly becauſe Egypt was a Countrey that lay very low, and in that reſpect they may be ſaid to aſcend. But that is not the chiefe, they were in a low condition, they were in a ſtate of bondage, and in that regard they were ſaid to aſcend. The ſecond thing to be ſhewed is the ſcope, what the Spirit of God aymeth at, They ſhall ſing as in the dayes of their youth, when they aſcended out of the land of Egypt. Read it ſo, and It is a further expreſſion of the nuptiall ſolemnity that there ſhould be between God and his people, in the time of their reconciliation (for ſo I have told you formerly, that God goeth along in this ſecond part of the Chapter, in that continued Allegory, to ſhew his bringing of his people to him in a way of marriage, in a betrothing way, which afterward is expreſt more fully; and all the way God expreſſeth it, is in the manner of Nuptiall ſolemnities:) As if he ſhould ſay, Marriage is an ordinance I have appointed for mutuall joy and delight that the man and wife ſhould have one in the other, ſo I will bring you and marry you to my ſelf, and there ſhall be a great deale of joy that I will have in you, and you ſhall have in me; there ſhall be the ſinging of the Epithilamium, the Nuptiall long between us; there ſhall be a time of abundance of rejoycing between us, when I ſhall take you again to my ſelfe. Doe you think with your ſelves, when was the greateſt time of joy that ever you had in your lives; Know I will bring you to as much joy as ever yet you had. Looke what mercy you had when you came out of the land of Egypt, and rejoyced in it, you ſhall hereafter have mercies as great as that. Did I then appear in a miraculous way to you? I will do ſo again. Had you mercies that were promiſed long before, and rejoyced in them? you ſhall have the like again. Had you mercies that you a long time prayed for before? you ſhall have the like againe. Did Moſes and Miriam goe before you in ſinging, and you followed after? there ſhall be the like time again, when both Governours and people ſhall joyne together in ſinging and prayſing the name of the Lord. This is the ſcope. The third thing is, what is meant by the dayes of their youth? The dayes of their youth is the ſame that after wards is expreſt, and the day when they came up out of the land of Egypt, that is, the time when they were delivered out of bondage, after they had paſſed through the Red-ſea, and had ſeen the great works of God in their deliverance, then was the day of their youth. Jer. 2. 2. I will remember the kindneſſe of thy youth when thou followedſt me in the wilderneſſe. The time that this people were delivered from Pharoah, and ſaw the great works of God in the wilderneſſe, is the time of their youth, in the time of their bondage; they did not outwardly appear to be the Lords; but when God manifeſted himſelf ſo gloriouſly in their deliverance, then God did as it were take them again to be his people, and they did ſeem as it were then to be born againe, and the time of their being in the wilderneſſe was Gods training them up as it were in their youth. For a people that are under bondage can ſcarce be ſaid to be born, they are but as the Enbryo at leaſt in the womb in that priſon. They cannot be ſaid to be a people when they are under bondage, at leaſt they are not a living people. Hence Chap. 13. of this Propheſie, when they were in bondage under Jeroboams wicked commands, the Text ſaith, verſ. 1. that they died. When Ephraim ſpake, trembling, in Iſrael he exalted himſelfe; but when he offended in Baal, hee dyed. A people under bondage are as a dead people; before they have their liberty, they are to be accounted as not born; and if they loſe their liberty, they are to be eſteemed as if they loſt their lives. But here a queſtion ariſeth. How can God have reference to this time, and tell them they ſhall ſing as then, whereas in the beginning of the Chapter we find that when God threatneth them, he telleth them he will ſet them as in the day wherein they were born? ſo that to be brought to the ſame condition they were in, is a threatning; How then is it here a promiſe? The anſwer to that is, it is true, the time when they came up out of Egypt was indeed a time of much mercy, but they were in great ſtraits in regard of externall helps, as a ſuccourleſſe, helpleſſe, and ſhiftleſſe people, when therefore God threatneth to ſet them as in the day wherein they were born, he only aymeth at that, that is, to bring them into a ſuccourleſs, helpleſſe, and ſhiftleſſe condition in regard of creature-helps as formerly they were. But when God promiſes mercy, and telleth them he will bring them into that condition they were in their youth, hee doth not conſider of their ſuccourleſſe & shiftleſſe condition, but rather looks at all the mercie they had in their deliverance out of Egypt. As it is a great affliction for a people to be brought into the ſame condition that once they were in, that is, to have all the ſowr & bitter without any of the ſweet, ſo it is a great priviledge for a people to be brought into a former condition, when they shall have all the ſweet without the ſowr, when God shal take away all the branne, & give them only the flowr, ſtrain out all that is evil, & give them all that is good, that is a comfortable condition; but when God shall ſtrain out what is good, and give them what is evill, that is a ſad condition, and that is the threatning before, and this is the promiſe now. The fourth thing for explication is, what the ſong was that they did then ſing in the daies of their youth when they came up out of the land of Egypt. Thē excellency of Moſes his ſong. That ſong of theirs you shall find, Exod. 15. Then ſang Moſes and the children of Iſrael this ſong unto the Lord, &c. And afterwards you shall reade that Miriam and all the women ſang likewiſe. In this ſong of theirs, there are theſe five things Obſervable. Firſt, this ſong o Moſes, Exod. 15. was the moſt ancyent, the firſt ſong that ever was in the world that we know of. Orpheus, Muſaeus and Linus, the moſt ancyent of the Poets were 500, yeares after this time. Secondly, It was a triumphing ſong; Then ſang Moſes and the children of Iſrael, the Lord hath triumphed gloriouſly, &c. When they ſaw Gods judgements upon the adverſaries, then they ſang in a triumphing way. But you will ſay, how could they ſing thus when they ſaw ſuch a dreadfull ſpectacle before their eyes? What, ſing at ſuch a lamentable object, when the Egyptians were ſo miſerably deſtroyed, when they were ſprawling up and down in the water, and it is like they heard their ſhriekings, their dolefull cryes, and ſaw their bodyes how they were caſt upon the ſhore; And then ſhall Moſes and the people of Iſrael ſing? O cruell hearted people that ſhould ſing at ſuch a lamentable object as this! What, to triumph over their adverſaries thus fearfully periſhing?How may we rejoyce at the deſtruction of the wicked To that we anſwer. We muſt not be more pittifull then God is, Pſa. 58. 10. The righteous ſhall rejoyce when he ſeeth the vengeance, he ſhall waſh his feet in the blood of the wicked. But you will ſay, this is auſterity, they are cruell hearted people that ſhall doe ſo. Not ſo neither. Moſes was the meekeſt man that ever lived upon the face of the earth, the lovingſt man except Chriſt that ever was; yet Moſes ſang thus when he ſaw the Egyptians deſtroyed; ſo that to rejoyce in Gods judgements againſt the ungodly, may ſtand with meekneſſe & quietneſſe of ſpirit, with a loving and ſweet diſpoſition as Moſes had. It is true, we ought not to inſult over wicked men in way of revenge, in reſpect of our ſelves, but when we conſider the righteous judgments of God upon his adverſaries, we may be ſwallowed up in the conſideration of Gods juſtice, and rejoyce in it; But ſo, as not altogether to be without ſome pitty and commiſeration of the perſons periſhing: As Titus Veſpation is ſaid to weep, when he ſaw the deſtruction of Jeruſalem, though his enemies. But there is a time comming when all the Saints ſhall be ſo ſwallowed up with God, ſo as they ſhall rejoyce in the deſtruction, yea in the eternall damnation of the wicked, without the leaſt pitty & commiſeration of them; they ſhall wholly mind God and his glory without pitying of them, yea though they were the fruit of their own bodies, and came out of their owne loyns. But for the preſent, though wee are to rejoyce and triumph in the works of God and his judgements upon the wicked, yet with ſome mixture of pitty and compaſſion towards their perſons. And mark by the way ſome difference between Gods affection toward his people, and toward wicked men. It is very obſervable, that when Gods people come to be in an afflicted condition, if there ſhall be any that dare to be ſo wicked as to rejoyce in that, God will avenge himſelf on them; yea if they doe but looke upon his ſervants that are in affliction with any kind of contentment, the Lord will be avenged on them for it. But when the wicked are deſtroyed, God doth not onely give us leave to look at them, but to rejoyce and ſing praiſes to God for their deſtruction. I will give you a Text for this, Obad, verſe 12. Thou ſhouldeſt not have looked on the day of thy brother, neither ſhouldeſt thou haeve rejoyced over the children of Iudah in the day of their destruction. Mark, God hath a quarell againſt them that did but look upon the day of their brothers diſtreſs, and rejoyce. But when deſtruction commeth upon the enemies of God, then the people of God may look, and rejoyce, and triumph. Thirdly, It is a ſong moſt excellent, in regard of the elegancy of the expreſſions, and variety of the matter. For verſe 1. He hath triumphed gloriouſly, or thus, He is become gloriouſly glorious, or, in magnifying himſelf, he hath magnified himſelf. What an elegant expreſſion is here, He is magnifyed above the magnificent, ſo ſome. All Gods works are glorious, but ſome are gloriouſly glorious; and ſo is this work of God towards his people. Rivet hath a good note upon this: The greateſt glory of God, wherein he is moſt glorious, it is in doing good to his own people; ſo (ſaith he) great men ſhould account it their glory not in ſpoiſing others, eſpecially thoſe that are their owne, but in doing good, that was the great glory of God wherein he was gloriouſly glorious, in delivering of his people, not in ſpoiling them. In Eſay, 14. 20. there is threatned a diſhonourable buriall to the King of Babylon, upon this ground, ſaith the Text, Thou haſt deſtroyed the land, and ſlaine thy people: Yea he threatneth his ſeed, The ſeed of evill doers ſhall never be renowned, becauſe he had deſtroyed his land, and ſpoiled and ſlaine his people, his owne people. Againe, the elegancy of this ſong is in thoſe expreſſions that are in the abſtract; He is Fortitudo mea, and Laus mea, and Salus mea: Hee is my ſtrength, and my praiſe, and my ſalvation, all in the abſtract. So in that elegant Epiphonema, or patheticall eruption of ſpirit, which though it ſhould have beene in the cloſe as comprehending all the reſt, yet he breakes forth in the midſt of the ſong, verſe 11. Who is like unto thee, O Lord? glorious in holineſſe, fearfull in praiſes, doing wonders. In many other particulars, we might ſhew abundance of elegancy in this ſong. Fourthly, it is not onely narrative of what was, but propheticall of what is to come. A Propheticall ſong, The Dukes of Edom ſhall be amazed, the mighty men of Moab trembling, &c. ver. 15. Fiftly, it is typicall, that is, a ſong that doth typifie out the rejoycing of Gods people in after time, when the Saints ſhall overcome Antichriſt, then the ſong of Moſes ſhall be ſung over again: That is a very obſervable place, Rev. 15. 2. 3. of thoſe that overcome the beaſt, the Text ſaith, They ſung the ſong of Moſes, that is, they ſung that ſong, which this of Moſes was but a type of. Sixtly, according to ſome, this ſong was a miraculous ſong, ſo Auguſtine hath it in his Tractate, De mirabilibus Scripturae, a miracle worthy of admiration without meaſure. Wherein did he think the Miracle of this ſong to be? In this,Enormi admiratione dignum miraculum. Auguſt. Anſ., 1. that he imagined that both Moſes and all the people, were at one inſtant inſpired by God to ſing this ſong: this is that which hath beene thought by ſome. But we are not able to make out that there was ſuch a miracle at this time, but rather God inſpired Moſes onely, and the other people followed Moſes as he ſung this ſong. I note it the rather for this, becauſe here by we may ſee that ſinging is an Ordinance in the Church of God, not onely in the time of the Law, but in the time of the Goſpel, for this place, She ſhall ſing as in the dayes of her youth, is ſpoken of the time of the Goſpel, Therefore not onely when one man hath an extraordinary gift, (as the Scripture ſpeakes, if any one hath a Pſalme, an extraordinary gift in the Congregation of making a Pſalme) that he ſhould ſing, but it is an Ordinance to joyne with others who have the gift of making a Pſalme; ſo were the people to doe here. The fifth thing to be enquired after is, the reaſon of their ſinging, what cauſe they had thus to ſing in the dayes of their youth. The reaſon was becauſe of their great deliverance they had from Egypt, and therein indeed are many things conſiderable, that will afford unto us many excellent obſervations. Firſt, then they ſang becauſe of their freedome from outward bondage. Bondage hath three things in it. 1. When any one is under the power of another, under any Law without his conſent given, either explicite or implicite. 2. When he ſerveth another without any reſpect to his own good; only ayming at the ſatisfying of the will of him whom he doth ſerve. 3. VVhen he is forced to doe what he doth with rigour. Here you may ſee the difference between a free ſubject,The differences betweene a ſlave and a free ſubject. and a ſlave; no free ſubject is bound to any laws of men, as mens laws, but ſuch as ſome way or other he giveth his own conſent unto; thus it is with us in England, that is the difference betweene us and the Turks, who are ſlaves, they are bound meerly to the will of thoſe above them; but in England, every freeholder, ſome way or other gives conſent to whatſoever law he is bound unto, therefore there is none can challenge any further power over him by any Law, but what he hath either explicitely or implicitely given his owne conſent unto. Secondly, he is a ſlave that is forced to obey, without any reſpect of good to himſelfe, but onely to ſatisfie the will of him whom he doth obey. There is no ſuch diſtance betweene one man and another, that one ſhould ſerve another, without reſpect to his own good. Indeed there is ſuch a diſtance betweene God and us, that the more we are ſwallowed up in aiming at God, and the leſſe we ayme at our ſelves, it is the better ſervice; but there is not ſuch a diſtance between men and men, we are not bound to ſerve men, but in ſome ayme and reſpect to our own good, ſo far as it concernes men, Therefore in England when any thing is granted to the King, it is uſulaly ſo, as to ſend up ſome other Bill, that may be for the good of the ſubject, as giving him ſomewhat, but withall expect ſome good and benefit from him to them. Indeed in our ſervice to men, we are to ayme at God, and in the condition God hath put us, to ſeek to glorifie him, more then to provide for our ſelves; but ſo far as our ſervice hath regard to man only, and looks no further then him, we are not bound to ſerve him, further then with reſpect to our ſelves and the good of others. Wherefore ſubjects may know that they are not made meerly for the will of thoſe that are above them, they indeed ſerve them, but they ſerve them for the good they expect from them. The third is to ſerve out of love, and not to have only rigorous Lawes to force them to ſuch ſervice. Now the people of Iſrael were under bondage in all theſe three reſpects. Firſt, they were forced to ſerve without any conſent at all. Secondly, they that did governe them, did not at all ayme at their good; It is no matter for them, let them periſh as dogs, we will have our worke done, and well done too. VVhen men ſhall governe ſo as they care not what become of thouſands of others, ſo they have their wills ſatisfied, this is to make free ſubjects bondſlaves. And thirdly, all was done out of rigour, they forced from the people what they did, as for their love they cared not for that. Wherefore when they were freed from theſe three things, they ſung, and they had cauſe ſo to doe. Secondly they ſung when they came out of the land of Egypt, becauſe they were not only in bondage in Egypt, but in bondage under ſuch a King as they were. For, conſider who it was they were in bondage unto, and then to be delivered from ſuch a one, you will ſee a great deale of cauſe of ſinging. Firſt, They were bondſlaves to a King of another Nation. Sometimes Country and kindred ſake moves compaſſion, but being they are another people, to whom I have no relation, but only to ſerve my own turn of them, it is no matter what becomes of them; let become of them what will, I will have my will ſatisfied. Secondly, They were bondſlaves to a King that ruled by an arbitrary government, there was but only his will for the Law, he would impoſe what work and taskes he pleaſed, how many bricks they ſhould make, and when he pleaſed take away their ſtraw, and yet tye them to the making of ſo many. He governed them not by Law, but by Will. Thirdly, They were in bondage under a cruell King, for the King of Egypt in the Scripture is called a Dragon, for his cruelty, Ezek. 23. 3. I am againſt thee Pharaoh, King of Egypt, the great Dragon. Fourthly, They were in bondage to a King that was an unnaturall King; unnaturall in this, that whereas the predeceſſors of the Iſraelites had ſaved Egypt from periſhing, ſaved the King and his family from deſtruction; yet now, without any regard to what was done in former times by their predeceſſors, having this power over them, he oppreſſes them in ſuch an unnaturall way, ſo as not to care what becomes of them. Fiftly, they were in bondage under a King that extreamly hated them, & that is a ſad thing. The text ſaith, Gen, 43. 32. The Egyptians might not eat bread with the Hebrews, for that is abomination to to the Egyptians. Sixtly, They were in bondage under a wilfull King, under one who was extreamly ſet upon his will; we ſcarce read of any one that ever was ſo ſet upon his will as this King was, therefore they expreſſe this in their ſong which they ſung when they came out of Egypt. Exod. 15. 9. bleſſing God that they were delivered from ſuch a wilfull Prince as he was. In the 9. ver. four times he ſaith [I will] I will purſue, I will overtake, I will divide the ſpoile, I will draw my ſword, and the 5. time, my luſt ſhall be ſatisfied upon them, but of this before, to be ſlaves to ſuch a one, ſo wilfull, was a very hard condition, the like wilfulneſſe hath beene already noted of the King of Babylon, and none the like to theſe two; the Text ſpeakes from their deliverance in part from under the King of Babylon alſo, as if he ſhould ſay, you did ſing when you came up out of Egypt merrily, and joyfully, becauſe you were delivered from ſuch a cruell wilfull King, you ſhall ſing ſo again, for you ſhall be delivered again from as cruell and wilfull a King as he was; for though not all the ten Tribes came back, yet it was in part fulfilled by many of them. Laſtly, They were in bondage under a ſuſpicious and jealous King, leſt they ſhould grow to a head, and ſo riſe againſt him, one that thought he could not confide in them. It is a ſad thing when there are ſuch ſuſpitions between King and people, or people and King, that they cannot tell how to confide and truſt one in another. VVell might they ſing therefore in the dayes of their youth, when they came up out of the land of Egypt. Thirdly, They ſang when they came up out of the land of Egypt, becauſe they were freed from what hindered them in the exerciſe of Religion. Hence Moſes told Pharaoh, that they muſt goe three dayes journey in the wilderneſſe to ſacrifice unto the Lord their God; they could not ſacrifie in Egypt, therefore when they got freedome to ſacrifice to God, this being a great mercy they ſang praiſes. Fourthly, They ſang, becauſe their deliverance out of Egypt was wrought with a mighty hand. The Lord hath triumphed gloriouſly, hath been gloriouſly glorious; ſo the words are. And ver. 6. & 7. marke what the Text ſaith, Thy right hand, O Lord, is become glorious in power. The hand of God is God, ſtrength, but the hand of God in power is a greater expreſſion. Thirdly, Gods right hand in power. Fourthly, the right hand of God is glorious in power, this is a mighty expreſſion, ſurely great was the work of God in their deliverance. Yea and further, ver. 16. it is ſaid, by the greatneſſe of his arme, not onely Gods hand, but his arme, and the greatres of his arme was in this work. And ver. 7. In the greatneſſe of thine excellency, Mulititudine celſitudinis excellentiae, ſuperbiae elationis, in the greatneſs of thine excellency, in the multitude of thy height, of thy elation of the lifting up of thy ſelf in a kind of pride, (for the word that is tranſlated excellency there ſignifies pride too.) Now God did this in the multitude of his excellency, that is, he did ſuch a work toward his people, as had a multitude of glorious works in it, which if you could analyſe, anatomize, you ſhould find a multitude of glorious excellencies in it. Well might they ſing, when God did manifeſt himſelf thus. All theſe will afford us excellent and ſweet obſervations by and by. Further, they ſang when they came up out of the land of Egypt, becauſe this mercy was the fulfilling of a promiſe made long before. Therefore the Scripture telleth us, That at the end of 430. years, even the ſelfe ſame day, the hoaſts of the Lord went out of the land of Egypt; which hath reference to a promiſe, and ſheweth us that God kept his word to a very day. Hence in verſ. 2. of that 15. of Exod. He is my God, I will prepare him an habitation, my fathers God, and I will exalt him; As if hee ſhould have ſaid, O Lord thou didſt make promiſes to our forefathers, now thou haſt fulfilled thoſe promiſes, thou art our God, and our Fathers God. This made them ſing ſo merrily. 6. It was a mercy that was got by much prayer, for Exo. 3. 7. it is ſaid, they cryed unto God by reaſon of their afflictions, there were many cries ſent up to God before their deliverance, and now being delivered, this made them ſing. 7. It was a mercy that came after a ſore and long bondage. Laſtly, It was a mercy that they had in order to that great mercy of leading them into Canaan, therefore this they mention as the eſpeciall cauſe of the joy of their hearts in the 13. verſ. Thou haſt guided thy people in thy ſtrength to thy holy habitation, and ver. 17. thou ſhalt bring them in, and plant them in the mountaine of thine inheritance. The holy Ghoſt ſpeaks here as if the thing were done already, as if he ſhould ſay thus, O Lord thou haſt indeed granted unto us a great mercy in delivering us out of Egypt, but herein we prize thy mercie that it is in order to the bringing us to thy habitation, and it will bring us at length to the mountain of thy holineſſe; it is not ſo much that were are delivered from bondage, as that wee expect to bee brought to thy holy habitation. Now ſaith the Lord, you ſhall ſing as you did then, look what cauſes you had then to ſing, you ſhall have the ſame cauſes to ſing again, when I am reconciled to you. The laſt thing for the explication is, when this was fulfilled, or to what time this is to be referred. There are four times that this propheſie aims at, and refers unto. Firſt, It began in ſome degree to be fulfilled at their returne out of their captivity from Babylon, though it is true few of the ten tribes returned, yet it is clear in Scripture that many of them did then return, and had the beginning of this mercy, and there was joy and ſinging. Iſa. 12. the whole chap. is a ſong bleſſing God for their return from the captivity, Jehovah is my ſtrength, and my ſong, he alſo is become my ſalvation, &c. 2. This prophecie aims at ſpiritual Iſrael; ſo in Rom. 9. it is applied to the calling of Jew & Gentile together; when the Goſpel was firſt preached, Jewes and Gentiles being called home, became the ſpiritual Iſrael of God, then there was ſinging, Rom. 15. 20. Again he ſaith, rejoyce ye Gentiles with his people. The third time that it refers unto, is the delivery of Gods people from under the tiranny of Antichriſt, typified by the tiranay of the Egyptians: for that, the former place is very full, Rev. 15. 2. there you ſhall obſerve, Thoſe that had gotten the victory over the beaſt, and over his image, and over his marke, and over the number of his name, ſtood upon a ſea of glaſs mingled with fire, having the harps of God in their hands, and they ſang the ſong of Moſes, & the ſong of the Lamb, ſaying, Great & marvellous are thy works Lord God almighty, juſt and true are thy ways thou King of Saints, &c. In this ſong, which I make no queſtion but this Scripture hath reference unto, there are divers things obſervable. To take them up briefly by the way. 1. That they that ſung were thoſe that had gotten victory over the beaſt, over his image, and over his mark; that is a full victory, not only abominating Antichriſt himſelf, but any image, any character of him, any thing whereby they might ſeem to allow of him, to be owned by him. 2. They ſtood upon a ſea of glaſſe mingled with fire. The ſea of glaſſe, I find interpreted, Chriſtian doctrine, ſo called, for the clearneſs of it, though not ſo clear as afterward it ſhould be, for there is ſome darknes even in glaſs, but clear in compariſon of what it was before; for 2 K. 25. 13. The ſea was of braſſe, which is far thicker and darker. But there was fire mingled with this ſea of glaſs, that is, though they had a clearer doctrine then before, yet there were many contentions in the Church through many different opinions, and much diviſion there was even amongſt the godly. It was a ſadde condition indeed, yet it is ordinary, eſpecially when Doctrines come to be firſt cleared, to have great contentions grow in the Church among godly men. It is no wonder though good men ſhould be of different opinions, yea and have ſome heat of ſpirit one againſt another, when the light firſt breaks forth. When men are in the dark they ſit together, and walk not at ſuch a diſtance; but when light comes, it cannot be expected but there will be differences. But yet mark, the godly then, they did not reject the doctrine, becauſe there was fire mingled with it, becauſe there was heate of contention, but the Text ſaith, they were there with their harps in their hands, they were profeſſing this doctrine and rejoycing that ever they lived to that time, to have the Goſpel ſo clearly revealed unto them. And they ſang the ſong of Moſes, and not only of Moſes, but the ſong of the Lamb too. What was that? Firſt, great and marvellous are thy works, in that we ſee we are delivered from Antichriſtian bondage, as the people of Iſrael were delivered from Egyptian bondage with a mighty hand of thine; Oh it is a marvellous worke of God that wee are thus at liberty. Therefore know this, that whenſoever the Church ſhall be delivered from Antichriſtian bondage, it ſhall be a marvellous work of God, therefore we may not be diſcouraged, becauſe wee meet with ſome difficulties by the way, for wee ſhal never be delivered, but ſo as it ſhal appear to be a wonder; if we ſhould be delivered without difficulties, we ſhould not ſee the marvellouſneſs of the worke. Further, Iuſt and true are thy wayes. God in that deliverance will ſhew the fulfilling of all his promiſes, and he will fully ſatisfie the hearts of his people, who have been a long time ſeeking him, and ſuffering for him. Whereas the adverſaries, becauſe God did forbear a while in his patience and let them proſper, thought there was no God in heaven that looked upon them, they ſcorned at the faſtings, and prayers, and faith of the Saints; But though the hearts of the Saints were ready to faile, yet at laſt they ſhall ſay, Iuſt & true are thy wayes, Lord we now ſee all thy good word fulfilled, all thy promiſes made good; now we ſee it is not in vaine to ſeek thee, it is not in vain to wait upon thee, for juſt and true are thy wayes. O thou King of Saints. God will appear then to be a King of Saints. He is indeed the King of the world now, and the King of his Saints, but he doth not appear ſo clearly, the kingdome of Jeſus Chriſt as King of Saints hath been much darkned in the world; We have ſome what indeed of the Prieſtly and Propheticall office of Chriſt made known to us, but very little of his kingly office; but when God ſhall fully deliver his people, then they ſhall magnifie Jeſus Chriſt as the king of Saints in an eſpeciall manner. Laſtly, they ſhall ſay, Who will not feare thee thou King of Nations? As if they ſhould ſay, wee ſee now it is good to feare God, wee ſee now God hath made a difference between him that feareth him, and him that feareth him not. The Angel that John ſaw, Apoc. 14. 6, 7. Flying in heaven, having the everlaſting Goſpel to preach, cryes with a loud voyce, Feare God, and give glory to him; The feare of God will be mighty upon the hearts of the Saints in thoſe times. This ſhall be the ſong of Moſes that this Scripture aymeth at, they ſhall thus ſing as they did in the dayes of their youth, when they came up out of the land of Egypt, yea and the truth is, their ſong ſhall be much more glorious. The laſt time this propheſie aymeth at,Iſa. 51. 11. is the great calling of the Jewes, then the Scripture ſaith, Everlaſting joy ſhall be upon their heads, they ſhall obtain gladneſſe and joy, and all ſorrow and mourning ſhall flee away. They ſhall ſo ſing, as never mourn more in this world, in regard of any malice and rage of their adverſaries. This was not fulfilled at their return out of the Babyloniſh captivity, therefore there is yet a time for the fulfilling of it, and the Scripture is clear about the fulfilling it, even in this world; that place Rev. 21. 4. is a repetition of that prophecy, he ſaith there, God ſhall wipe away all teares from their eyes, and there ſhall be no more ſorrow nor crying. When Jews and Gentiles ſhall joyne together, then they ſhall ſiug indeed to purpoſe, as they did in the dayes of their youth, when they came up out of the land of Egypt. Firſt, it is a great mercy for people to be delivered from outward bondage.Obſer. It will be found a great mercy when the world ſhall be delivered from their outward bondage, when men ſhall ſee they were born free-men, and not ſlaves, though Subjects, yet not ſlaves, when men ſhall ſee that the world was not made for twenty or thirty to doe what they liſt, and they to account all the reſt as beaſts, yea dogs; as if it were not ſo much for the lives of thouſands of them to goe, as for their humours and luſts not to be ſatisfied; but when men ſhall know, that they are men and not beaſts, and ſo ſhall live like men,Obſ. and not like beaſts, to be at the will of others, this will be a great mercy. But to be delivered from Antichriſtian bondage, is a greater mercy, then it was for the children of Iſrael to be delivered from their Egyptian bondage. For, Firſt,Antichriſtian bondage worſe then Egyptian. when they were in the Egyptian bondage, we reade not that their conſciences were forced, that they were forced at all to any falſe worſhip. Pharaoh did not this, but Antichriſt forced to Idolatry. Secondly, Though Pharaoh layed heavy taskes and burthens upon them, yet he did not kill them, indeed at length they killed their firſt borne, but the people of Iſrael themſelves might have their lives ſtill, though with hardſhip. But Antichriſt thirſts for blood; Papiſts are bloody men. Thirdly, It was the affliction of Gods people to be in bondage in Egypt, but it was not their ſin: But to be in bondage under Antichriſt, is not onely an affliction, but it is ſin, and that of a high nature too. 4. Though they were under Egyptian bondage, yet they were delivered from Egyptian plagues; but thoſe that are under Antichriſtian bondage, ſhall come under Antichriſtian plagues. Come out of her my people, leſt you be partaker of her plagues. You muſt not think to eſcape ſo as they eſcaped out of Egypt; if you ſtay in that bondage, you will be involved in their plagues. With what an eye therefore ſhould we look upon thoſe who would bring us into this bondage againe, when God hath begun to give us a little reviving? Jer. 37. 20. O my Lord the King (ſaith Jeremy) let my ſupplication, I pray thee be accepted before thee, that thou cauſe me not to returne to the houſe of Ionathan the Scribe, leſt I die there. So let us ery to the King of heaven and earth, O Lord our King, let our ſupplication be accepted before thee, ſince wee are begun to be delivered from that bondage, doe not cauſe us to returne to that houſe againe.Obſer. The ſecond is, A reconciled condition is a ſinging condition. When there is a harmony between heaven and the ſoul, between God and a ſinner, there is a ſweet melody indeed, there may well be ſinging, Eſay, 35. 10. The ra[illegible: 1 letter]ſomed of the Lord ſhall returne and come to Zion with ſongs and everlasting joy upon their heads. And Eſay 44. 23. Sing Oye heavens, for the Lord hath d[illegible: 1 letter]ne it; ſ[illegible: 1 letter]out yee lower parts of the earth, break forth into ſinging ye mountains, We being juſtified by faith having peace with God, ſaith the Apoſtle, we not only rejoyce in hope of glory, but we even rejoyce and boaſt in tribulation: Having peace with God, though war withall the world, we rejoyce. Thirdly,Obſer. It is a great mercy, when Magiſtrates and people ſhall generally joyne together in praiſing God, when they ſhall ſing as they did in the dayes of their youth, (for that is the promiſe.) How is that? Moſes beginneth, and Miriam followeth, the leaders of Iſrael, and then all the people joyne together, and anſwer one another in their ſinging. When that day ſhall come that God ſhall ſtirr up the hearts of Magiſtrates and great ones, that there ſhall be ſinging Hallelujahs to him that ſitteth upon the throne, and the Lamb for evermore; and when God ſhall generally move the hearts of the people, that they ſhall anſwer one another in their ſinging, and ſo joyne in a ſweet melody; this will be a bleſſed time indeed. Now perhaps in one place there is ſinging, and bleſſing God for what is done, in another place there is curſing, and curſing thoſe that do ſing. Some mens hearts are rejoycing in the great things God doth, other mens hearts fret and rage when they heare of the great works of the Lord, this makes no melody in heaven. Perhaps now in the family the Husband ſingeth, and the wife frets; perhaps the wife ſingeth, and the malignant husband is inraged; the ſervant rejoyceth, and the maſter chafeth; the children ſing, and the parents vex; this is harſh muſique. This is our condition at this day; there are better times coming, when Moſes, Aaron, and Miriam, and all the people ſhall joyn in ſinging praiſe to our God. 4. Thankfulneſſe to God,Obſer. for mercy cannot be without joyfulneſſe. A grumbling, penſive, ſadde, dumpiſh diſpoſition, cannot be a true thankfull heart as it ought. God will not accept in this ſenſe of the bread of mourners. It is grievous to the Spirit of God, that we ſhould be penſive and ſad in the midſt of abundance of mercies. 5. They ſhall ſing there. There, where? at the door of hope in the valley of Achor. You may remember in the opening of that valley of Achor, I gave you what might be underſtood by it according to the moſt, that is, that God would make the greateſt trouble and affliction of his Church to be a door of hope, to bring mercy to them: And if you take it in that ſenſe, here riſes an excellent obſervation. When God brings into ſtraits,Obſer. yet if he ſhall ſanctifie our ſtraits, making them means of good to us, we have cauſe to rejoyce. You have an excellent Text, Iſa. 35. 6, 7. For in the wilderneſſe ſhall waters breake out, and ſtreams in the deſart, and the pa[illegible: 1 letter]ched ground ſhall become a poole, and the thirſty land ſprings of water. Thoſe things that ſeem to goe moſt contrary to you, I will work good unto you out of them, ſaith God. VVell, what is the fruit of this? This is ſet as the reaſon of the words immediately before, Then ſhall the lame man leap as an Hart, and the tongue of the dumb ſing. Becauſe the Lord ſhall make the parched ground become a poole, and the thirſty land ſprings of water, this ſhall make the lame to leap as an Hart, & the tongue of the dumb to ſing. Though our tongues be dumb, yet it ſhould make us ſing when we ſee God working good out of contraries, when wee ſee things that of themſelves tend to our ruin, and would bring us to miſery, that are as the valley of Achor, yet God working good out of them; if wee have the hearts of men in us, much more the hearts of Chriſtians, though we were dumb before, this ſhould make us ſing. Yea all this is brought in as an argument to ſtrengthen the weak hands, and the feeble knees, and as a reaſon why thoſe that have weake hearts ſhould not feare, becauſe God workes good out of that which ſeemeth the greateſt evill; verſ. 4. Say to them that are of a fearefull heart, be ſtrong, feare not, and then followeth this in the 6. verſe. Are we in the valley of Achor, The Saints should ſing in the midſt of their ſtraits[illegible: 1 letter] a place of trouble and ſtraits? wee have cauſe to ſing even in this valley of Achor, for we have not yet been brought into any ſtraits, but God hath brought good out of them; he hath turned the parched ground into a pool, and the thirſty land into ſprings of water. It is our great ſin, that when God calleth us to ſinging, we are yet concluding of rejecting; we are ready to think if we be brought into the valley of Achor, we are preſently caſt off: Oh no, God calleth you to ſinging, nothwithſtanding you meet with difficulties. Iſa. 49. 13. Sing O heavens (ſaith the Text there) he joyfull O earth, breake forth into ſinging O mountaines, for God hath comforted his people, and will have mercy upon his afflicted; But mark now the next words, But Zion ſaid, the Lord hath forſaken me, & my God hath forgotten mee. At that very time, when the Lord was calling for ſinging, even then they were concluding of rejecting. Take we heed this be not our condition. But take the words as then I told you as I conceived them to be the meaning of the ſpirit of God, that this valley of Achor was ſome ſpeciall mercy that God gave at firſt as a door of hope to further mercies he would give afterward, and there they ſhall ſing. Then the obſervation is, When the Lord is beginning with his Saints in the ways of mercy,Obſer. though they have not all that they would have, yet it is a ſinging condition. Though you be but yet brought into the valley of Achor, and be but at the doore of hope, and not entred into the door, though you have not yet got the poſſeſſion of all the mercy God intendeth for you, yet God expects you ſhould ſing. You muſt not ſtand grumbling,We muſt reioyce at the beginnings of mercie though we have not al we deſire. whining, complaining, and murmuring at the door, becauſe you have not what you would have; though God makes you wait at the door, you muſt ſtand ſinging there. It may be ſaid of Gods mercy as of his word in Pſal. 119. 130. The entrance into thy word giveth light, ſo the entrance of Gods works of mercy giveth light. Pſal. 138. 5. Yea they ſhall ſing in the wayes of the Lord, for great is the glory of the Lord. In the ways of the Lord they ſhall ſing, though God be but in the wayes of his mercy, and they have not what they would have, yet they ſhall ſing. This is certainly one great reaſon why our doore of hope is not yet opened to us as we deſire, or at leaſt that we have not that entrance that we would have at that door, becauſe we ſtand murmuring; yea we ſtand quarrelling one with another at the doore, whereas God expects that we ſhould ſtand ſinging and praiſing his name there. Though wee have not what wee deſire, yet let us bleſſe God that ever we lived to this day, to ſee ſo much of God as we have done, though we ſhould never ſee more, though the mercy we look for ſhould be reſerved for the generation that ſhall follow, yet we have cauſe to bleſſe God while we live, that we have ſeene and do ſee ſo much of God [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] as we have done & daily do.Lect. 15 Let us ſtand at our Fathers door ſinging, and if we muſt ſing at the foot of Zion, what ſong ſhall we ſing when we come to the height? Ier. 31. 12. They ſhall come and ſing in the height of Zion they ſhall flow to the bountifulneſſe of the Lord. If there be any one with whom God is dealing in a way of mercy, though you can ſee but a little light thorough the key-hole, yet you ſhould ſing there. There are many poor ſouls, with vvhom God is beginning in very gracious ways, yet becauſe they have not their minds inlightned, their hearts humbled as they deſire, power over corruptions, abilities to performe duties as they expect, they are preſently ready to conclude againſt themſelves, ſurely the Lord will not have mercy, we are rejected. They think they have nothing, becauſe they have not what they vvould. O unthankfull heart! This is the very thing that keepeth thee under bondage, becauſe when the Lord is ſetting open a door of hope unto thee, thou wilt not take notice of it, but art preſently murmuring and repining, becauſe thou haſt not all that thou wouldeſt. Wouldeſt thou enter in at this door, and have God perfect the mercy he hath begun? take notice of the beginnings, and bleſſe God for what thou haſt. This would be an obſervation of marvey lous uſe to many a drooping ſoul, if they would learne by this dayes coming hither, to ſing hereafter at the doore of hope. Yet further,Obſ. They ſhall ſing there as in the dayes of their youth. It is the condition of Gods own people many times, when firſt they enjoy liberty, then to be in a ſinging condition,Obſer. but afterward to loſe their joy. At firſt indeed when Gods mercies were freſh to them, in the dayes of their youth, O how their hearts were taken! how then they ſung merrily and chearfully, Moſes and all the people!Fresh mercies affect much: but in proceſſe of time it appeareth they had not kept up this ſinging, this harmonious, this melodious heart of theirs, therefore God promiſeth they ſhould ſing as in the dayes of their youth. We finde it ſo in people, when they firſt come to enjoy liberty out of bondage, Church liberties, Oh how they rejoyce in them! how do they bleſſe God for them! O how ſweet are theſe mercies at their very hearts! they rejoice that ever they lived to this time; but within a while the flower of their youth is gone, and they ſoone have the teats of their virginity bruiſed. At firſt indeed, O the ſweetneſſe! but ſtay a while and you ſhall finde contention or ſcandoll ariſing amongſt them, or deadneſſe of heart befalling them. Oh the bleſſed condition that God hath brought us to, to have theſe liberties and ordinances according to his own way! but within a while we may ſay as the Apoſtle to the Galatians,Gal. 4. 15. Where is the bleſſedneſſe you ſpake of? They would have pulled out their eyes for Paul, What is become of all now? All their beauty & glory is quite damped, let us take heed that when our hearts ſeem to be raiſed and mightily affected with mercies, we do not ſoon looſe our vigour & heat. It hath been ſo with England, when they have had freſh mercies at firſt, they rejoyced in them exceedingly. I have read of the City of Berne, when they were firſt delivered from Antichriſt, they wrote the day of their deliverance upon pillars with letters of gold. Was it not ſo with us here in England? I will only inſtance in that deliverance upon the fifth of November,Lect. 14. how mightily was both King and Parliament affected with it! their hearts were exceedingly up, then there was bleſſing God, for their deliverance from Papiſts, then there were prayers and thanksgivings ſet forth, and in them, this expresſion againſt Popery, Whoſe faith is faction, whoſe Religion is rebellion, whoſe practice is murthering of ſoules and bodyes; When the mercy was freſh, how did their ſpirits worke? then they profeſt againſt all kinde of Popery. Reade but the Proclamation about the ſolemnity of that time, and the expresſions of the prayers then ſet forth, and one would have thought verily then that Popery ſhould never have prevailed in England again; who would ever have thought it posſible that a Popiſh Army ſhould ever have had any countenance in England more? Certainly, if a Popiſh Army had been raiſed at that time when mens hearts were ſo up, all the people of the land (if it had been but with clubs) would have riſen and beaten them to pieces. It is ſo with many young people, when God firſt beginneth to worke upon their hearts, O how are they for God! then their ſpirts are mightily up for Chriſt, Pſal, 90. 14. O ſatisfie us early with thy mercies, and then we ſhall be glad and rejoyce all the dayes of our lives; It is a ſweet thing when the latter part of that prayer followeth, when God ſatisfieth young people with his mercy, and that ſatisfaction abideth, ſo as they rejoyce all the dayes of their lives afterward. The Lord doth many times ſatisfie young ones with his mercy, but they quickly grow dead and cold, and their hearts are ſoone hardned and polluted,Obſer. and they doe not rejoyce all the dayes of their lives. Another Obſervation, that reſtored and recovered mercies, are very ſweet and precious mercies. They ſhall ſing as in the dayes of their youth; They were once in a bleſſed ſweet ſinging condition, they had loſt it, but now God promiſeth to recover them. Iob 29. 2. O that I were as in months paſt, as in the dayes when God preſerved me, when his candle ſhined upon my head, and when by his light I warlked thorough darkneſſe; as I was in the dayes of my youth, when the ſecret of God was upon my Tabernacle. Iob deſireth this earneſtly, that he might have reſtored, recovered mercies; What a happy condition ſhould I be in then, ſaith he, if it were now with me as in the dayes of my youth! May not many in this place ſay ſo? God hath been gracious to them in former dayes, he hath given many ſweet manifeſtations of his love, many ſoule-raviſhing communications of himſelf unto them! but how have they loſt them! They may well ſay, O that it were with us as in the dayes of our youth! Oh that God would reſtore to us what mercy we once had! what a bleſſed condition ſhould we be in then! But God here giveth a gracious promiſe, that he will reſtore them, that he will give them that which is the petition of David, Pſa. 51. Reſtore to me the joy of thy ſalvation; Lord I have loſt it, O that I might have it againe! How happy ſhould I be! So Pſ. 132. 1. By the Rivers of Babylon there we ſat down, yea we wept there when we remembred Zion, we hanged our harps upon the willowes. They were in this ſad condition, but if one ſhould have come to them and have ſaid, what will you ſay if you ſhall be reſtored againe and goe to Zion, to Jeruſalem againe, and have ſongs there, as much and as delightfull as before? their hearts could not have held in them. This mercy would be like that wine mentioned, Cant. 7. 9. that is ſo ſweet, that it cauſeth the lips of thoſe that are asleepe to ſpeake; If there be any life left, ſuch a mercy will raiſe and actuate it. Pſal. 126. 1. 2. When the Lord turned againe the captivity of Zion, our mouthes were filled with laughter, and our tongues with ſinging, when God granted them a recovered mercy. As a poore prodigal, that hath left his fathers houſe, and afterward is come to beggery and miſery, and is under bondage, & is almoſt ſtarved; he ſitteth down under a hedg, wringing his hands, falleth a lamenting the loſſe of his Fathers houſe, and conſidering what comfort he had in his Fathers preſence, cryeth out of his folly and madneſſe; but if one ſhould come and ſay to him, what will you ſay if your Father ſhould be reconciled to you, and ſend for you home, and promiſe to put you in as comfortable a condition as ever? O how would this cauſe ſinging in his heart! Thus God promiſeth to his people, that he would reſtore them to that ſinging condition they had loſt. They ſhall ſing as in the dayes of their youth. That which made this mercy ſo ſweet, was becauſe it was a promiſed mercy. Hence this Note. Promiſed mercies are ſweet mercies. Obſer. Promiſed mercies are ſweet. Luke 16. 61. Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed his people, and hath raiſed up a home of ſalvation to us, in the houſe of his ſervant David, as he ſpake by the mouth of all his Prophets. And ver. 77. To performe the mercy promiſed; there is the cauſe of ſinging, Bleſſed be the Lord God of Iſrael, that hath performed the mercy promiſed. Giving out of a promiſe is ſweet to a gracious heart, it can ſing then; much more ſweet is the promiſe when it cometh to be fulfilled. 2 Chron. 20. 17. Stand ſtill and ſee the ſalvation of the Lord, there is the promiſe. Mark now how Jehoſaphat and the people were affected with the promiſe: And Jehoſaphat bowed his head with his face to the ground, and all Iudah and the Inhabitants of Ieruſalem fell before the Lord, worſhipped the Lord. And the Levites, and the child en of the Koathites, & the children of the Korhites ſhall ſtand up to praiſe the Lord God of Iſrael with a loud voyce on high. And ver. 21. He appointed ſingers unto the Lord that ſhould praiſe the beauty of holineſſe, and to ſay, Praiſe the Lord, for his mercy endureth for ever. Jehoſ[illegible: 1 letter]phat had not got the promiſe fulfilled, it was only made; they had not got the victory over their enemies, but onely a promiſe that God would be with them, & preſently Jehoſaphat & all the people fell a ſinging. A gracious heart ſeeth cauſe enough to ſing, if he have got but a promiſe, but much more when he hath got the performance. If the promiſe of a mercy hath ſuch ſweetneſſe in it, what ſweetneſſe then hath the mercy of the promiſe? But the promiſe was not only barely fulfilled, but fulfilled with a high hand, and that made them ſing. This may be another Obſervation: When God appeareth remarkably, with a high hand in delivering his people, then the mercy is to be accounted a precious mercy indeed, and all the people of the Lord ſhould ſing and praiſe him. Eſay 43. 19. 20. mark there, when God had told of an extraordinary hand of his in a way of mercy, ſaith he, I will plant them in the wilderneſſe, and ſo goeth on: Then (ſaith he) ſhal this be, that they may ſee, and know, & underſtand, & conſider, that the hand of the Lord hath done this, and the Holy One of Iſrael hath created it. When Gods imediate hand doth a thing, when it helps a people in an extraordinary way, he expects that they ſhould ſee, and know, and conſider, and underſtand together: All theſe expresſions are heaped one upon another. And if any people be called to this, we are at this day; God hath appeared extraordinarily to us. Oh that we had eyes to ſee! Oh that we had hearts to conſider and underſtand, that we might give God the glory that is due to him!

The Fifteenth Lecture. HOSEA 2. 15. 16. —And ſhe ſhall ſing there, as in the dayes of her youth, and as in the day when ſhe came up out of the land of Egypt. And it ſhall be at that day, ſaith the Lord, that thou ſhalt call me Iſhi; and ſhalt call me no more Baali. SOme few Obſervations are to be added to the 15. verſe. Mercies that have been much ſought for, that have had many cryes ſent up to God to obtaine, when once they are granted, ſhould cauſe ſinging forth the praiſes of God. The people of Iſrael cryed much, before God granted them deliverance from Egypt, Exodus 3. 7. I have heard their cryes, ſaith God: And God ſayes here, They ſhall ſing as they did when they came out of Egypt. Pſal. 22. 26. They ſhall praiſe the Lord that ſeek him. The more we ſeek God for any mercy, the more we ſhall praiſe God when we have obtained that mercy. Pſal. 28. 6. 7. Bleſſed be the Lord, becauſe he hath heard the voyce of my ſupplication; my heart truſted in him, and I am helped. Mercies got by prayers are ſweet. What followeth? Therefore my heart greatly rejoyceth, and with my ſong will I praiſe him. Becauſe God had heard the voyce of his ſupplication, therefore with his ſong he would praiſe him. Thoſe mercies that we get by crying unto God, thoſe are ſinging mercies indeed. Such mercies as come to us only through a generall providence, without ſeeking to God, they are not ſuch ſweet mercies; as Hannah ſaid to Eli concerning her ſon whom ſhe had got by prayer, (and therefore named him [Samuel,] Sought of God) As thy ſoul liveth, this is the ſon, this is the child that I was here praying for, and the Lord hath given me my petition which I asked of him. This ſhe ſpake,Lect. 15 triumphing in Gods goodneſſe. Mercies got by prayer may be triumphed in. When you want a mercy, pray much for it; the more you pray for it, the more you will ſing when you have it, and the leſſe prayer went before, the leſſe ſinging will follow after. Further;Obſer. Mercies that make way for the enjoyment of Ordinances are very ſweet mercies, ſinging mercies, They ſhall ſing as they did when they came up out of the land of Egypt. Why did they ſing when they came up out of the land of Egypt?Mercies that make way for ordinances are ſweet. Becauſe that mercy, that deliverance from Egypt made way to that rich mercy of the injoyment of Gods worſhip in his Ordinances. How doth that appear? Thus, Exod. 15. where they ſung when they came out of Egypt, ver. 2. I will build him an habitation ſaith Moſes, together with the people; they rejoyced in that, that now they were going on in the way to build God an habitation; but more, ver. 13. Thou haſt guided them in thy ſtrength unto thy holy habitation: as if Moſes and the Iſraeli[illegible: 1 letter]es ſhould ſay, this indeed is a great deliverance that we are delivered out of bondage, but what is this but in order to a higher mercy that we looke at yet further, that is, guiding of thy people in thy ſtrength to thy habitation? we looke upon this preſent mercy of our deliverance, for which we doe now ſing and give thee praiſe, but in order to the guiding of thy people to thy habitation, and that in thy ſtrength: as if Moſes ſhould ſay, Lord there will be a great many difficulties between this and our comming to enjoy thy habitation, but thou wilt guide us in thy ſtrength, thy ſtrength ſhall carry thy people along till it bring them to thy habitation; this was that which made them ſing ſo chearfully as they did. And again, v. 17. Thou ſhalt bring them in, and plant them in the mountaine of thine inheritance, in the place, O Lord, which thou haſt made for thee to dwell in, in the ſanctuary, O Lord, which thy hands have eſtabliſhed. This was that that made them ſo ſing. So David, Pſa. 27. 4. One thing have I deſired of the Lord, that I will ſeeke after; that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beauty of the Lord, & to enquire in his Temple; That is a choice mercy, therefore all mercies that make way for that mercy, are indeed ſweet mercies. So we ſhould looke upon all our deliverances, from outward troubles, and whatſoever peace God giveth us to enjoy, as ſweet and comfortable, in order to this mercy of enjoying Gods mountaine, of living in God[illegible: 1 letter] habitation, that we may dwell there all the dayes of our life. A third Obſervation is, New mercies ſhould renew the memory of old. They ſhall ſing as in the day when they came up out of the land of Egypt, that is, I will grant to them yet further mercies,New mercies should renew the memory of old mercies. and that mercy that I ſhall grant, ſhall renew the memory of all the former mercies they have enjoyed from me. As new guilt renews the memory of former guilt, ſo new mercies the memory of former. Hath God delivered you from any danger now? were you never delivered before? if but when you were a childe, thoſe deliverances you now have ſhould bring into your memory what then were. So in a nation, doth God grant to a nation any new mercy? this new mercy ſhould bring into the memory of that nation all the former mercies that ever that nation hath received. Pſal. 68. 26. Bleſſe ye God in the congregatations, even the Lord from the fountaine of Iſrael. Not only you who are true Iſraelites, but in your bleſſing God now, let preſent mercies be to you but as ſtreames to bring you to the fountaine. Conſider of all the mercies along till you come to the fountaine, even that Covenant that God hath made with Iſrael. A fourth is,Obſer. All former mercies to Gods people ſhould help Faith in beleeving future mercies. That is raiſed from hence. Why doth the Prophet tell them or comming out of the land of Egypt? He ſpeaks of ſome mercy that was to come to Iſrael;Former mercies muſt ſtrengthen our faith in future. now hee names this coming out of the land of Egypt, that he might helpe and ſtrengthen their Faith in the beleeving of what mercy was to come: As if he ſhould ſay, That God that hath wrought ſo wonderfully for you, in delivering you out of the land of Egypt, is able, and willing to make good his word in granting to you deliverance for time to come. We have excellent Scriptures for this, as Pſal. 66. 6. He turned the ſea into dry land, they went thorough the flood on foot, there did we rejoyce in him. Marke, they went thorough the flood, and there did we rejoyce in him: How did we rejoyce in him? it was many hundred yeares after that we came to rejoyce: But upon the manifeſtation of Gods great goodneſſe to his people in former dayes, our faith commeth to be ſtrengthened in Gods mercies for our times, and there did we rejoyce in him, we did rejoice in the worke of God when they went thorough the Red-ſea upon dry land, for it is an argument of Gods mercy to us of the power, goodneſſe, and faithfulneſſe of God to us. Another temarkable Text is, Hoſ. 12. 4. Hee had power over the Angel, Obſ. he found him in Bethel, and there he ſpake with us: Marke, he had power over the Angel, he found him in Bethel; VVho was that? It was Jacob, who many years before, but there he ſpake with us, hee did not ſpeake with Jacob onely, but there hee ſpake with us, that is, whatſoever goodneſſe the Lord did ſhew to Jacob in Bethel, it concerned us for the ſtrengthening of our faith, Mat. 22. 31. 32. Have ye not read that which was ſpoken unto you, ſaying, I am the God of Abraham, and the God of Iſaac, and the God of Iacob? This was ſpoken to Moſes many hundred yeares before; but that expreſſion of Gods grace then, was a ſtrengthening the faith of the godly, when Chriſt ſpake, and is the ſame to us now.Obſer. A fifth is, where there is a proportion of mercies, there ought to be a proportion of thankfulneſſe. They ſhall ſing as they did in the day when they came out of Egypt. I will grant unto you as great mercies as they had, and I expect as great thankfulneſſe from you as I had from them; as they ſung to my praiſe, ſo muſt you ſing too. God ſheweth as much mercy to you now, as he hath done heretofore, I appeale now to you, nay God appeales to your conſciences, Is there a proportion of thankfulneſſe as of mercies? There hath been a time when you have ſung to the praiſe of God, when your hearts have been inlarged to give God praiſe, why ſhould it not be ſo now? A ſixt obſervation is, deliverance out of Egypt is an aſcending condition, That ariſeth from the words as they are in the Originall, They ſhal aſcend out of the land of Egypt, ſo I told you the words were in the Hebrew; as then God would never reſt till he brought them up to Mount Zion, ſo when God beginneth to deliver his people from Antichriſtian bondage, they ſhould never reſt in their ſpirits, untill they be got to the height of Reformation, to the height of their deliverance, that is, to come to enjoy Gods Ordinances in his own wayes, in the purity and the power of them. This is our miſery and our b[illegible: 1 letter]ſeneſſe, that upon ſome little deliverance we preſently are ready to reſt, whereas we ſhould riſe yet higher and higher, and expect that God ſhould goe on ſtill with us, and raiſe us in the wayes of mercy, untill he hath brought us even to the top of Mount Zion. Seventhly, From the connection of theſe words with what followes, They ſhall ſing as in the day when they came up out of the land of Egypt, and they ſhall call me Iſhi, and ſhall call me no more Baali, for I will take even the very names of Baalim out of their mouths, and they ſhall remember them no more, that is, there ſhall be a moſt glorious reformation, & they ſhal be delivered from all the remainders of their Idolatrous worſhip, they ſhall not ſo much as remember their very names, the Reformation ſhall be ſo perfect; From thence the Obſervation is, When God raiſeth the ſpirits of people to rejoyce in his mercy, then is the time for them if ever, to ſet up a through Reformation; then when their hearts are warmed, inflamed, and inlarged with the goodneſſe of God unto them, then is the time to caſt out all the remainders of all ſuperſtition, of all kinde of falſe worſhip. I will give you two excellent Scriptures for this, the one is, Eſay 30. 19. Thou ſhalt weep no more (ſaith he) he will be very gracious unto thee at the voyce of thy cry; The Lord promiſeth abundance of mercy, he tells them that they ſhall weep no more, he will be very gracious; now marke what followeth in the 22. verſe, Ye ſhall defile the covering of thy graven Images of ſilver, the ornaments of thy molten Images of gold, thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto it, Get thee hence; The other Scripture is, 2 Chron. 30. 26. there you finde that there was great joy in Jeruſalem, ſuch joy as the text ſaith, was not ſince the dayes of Solomon, it was upon the celebration of their Paſſe-over, there had not beene the like; Marke then in the beginning of the next Chapter, ſaith the text, when all this was finiſhed, that is, when they had celebrated a Paſſeover ſo full, and had ſuch abundance of joy, ſuch a joy as had not beene in Jeruſalem ſince the time of Solomon; Now all Iſrael went out to the Cities of Iudah, and brake the Images in pieces, and cut down the groves, and threw down the high places, and the Altars out of all Iudah & Benjamin. Their hearts were inflamed with the joy they had, & they went with reſolution and brake down [illegible: 1 word] [illegible: 2 letters]ages, &c. And marke it, the Text ſaith, it was [illegible: 1 span] that did this; [illegible: 1 word] went out into the Cities of Iudah, and brake the the Images in pieces, and threw down the high places, & the Altars out of all Iudah: What had Iſrael to doe with Iudah? Iudah and Iſrael were divided; But now their hearts were ſo inflamed for God, that they were not able to abide any falſe worſhip amongſt their brethren, though it belonged to Judah, yet they would goe help their brethren to caſt down all their Images, and to cut down their Groves and Altars, this was when their hearts were warmed with joy in bleſſing the name of God. VVhen God once warmeth the hearts of people, it is much what they will doe for God then: They will not ſtand examining every nicety, but they will fall upon the work directly; the joy of the Lord was the ſtrength of their hearts at this time: as it is with the luſts of wicked men, when they get into company, at feaſts, in Taverns, and there they are drinking, while their luſts are warmed, then what deſperate reſolutions have they to doe wickedneſſe! So when Gods Saints are exerciſed in Gods Ordinances, and are refreſhed with the ſweet love of God, when that lies glowing at their hearts, what ſtrong reſolutions have they for God! then they can doe any thing for God. Now the very name of Baalim muſt be taken away. VERSE 16. And it ſhall be in that day, ſaith the Lord, that thou call me Iſhi, and ſhalt call me no more Baali. 17. For I will take away the names of Baalim out of her mouth, & they ſhall be no more remembred by their name. Here we have as full a Propheſie and promiſe of as thorough reformation of the Church, as any I know we have in Scripture, God hath a time to reforme his Church thorowly, the very names of their Idols, the very remembrance of them ſhall be taken away. This reformation is [illegible: 1 letter]ods worke, I will doe it ſaith God, I will take away the names of Baalim They ſhall call me Iſhi, and no more Baali.] Why? what great difference is there betweene theſe two names Iſhi and Baali, that God will have one but not the other? The truth is, both of them ſignifie even almoſt the ſame thing; Both of them are names very fit for a wife to call her husband by, Iſhi is my husband, and Baali is my husband too. But the word Iſhi cometh from a word that ſignifieth ſtrength, the woman being the weaker veſſel, therefore ſhee calls her husband Iſhi, my ſtrength; for the husband ſhould be ſtrength to the wife, he ſhould live with her as a man of knowledge, he ſhould be a protection to her, he ſhould help her in all her weakneſſes, & afflictions. Baali ſignifieth my Lord, as well as my husband; it is a word that moteth rule and authority, Iſhi is a word that hath more love and familiarity in it; Baali is a word that noteth the inferiority of the wife to the husband. Now God ſaith he will be called Iſhi, but not Baali; why? there is no hurt in the word Baali it ſelfe; the word Baali is a very good word, and hath a good ſignification, & it is proper to God, as any word that can be given to him by the Church (but that God did forbid it here) for it is no more when the church cals God Baali, then if the Church ſhould ſay, O God that art my Lord, my husband, who art to rule & govern me; Yea and we find that God gives to himſelf this name, Iſa. 54. 5. Thy Maker is thy [husband,] ſo it is in your books, but the word in the Hebrew is the ſame that we have here, Thy Maker is thy [Baali,] ſo that husband and Baal is the very ſame. But now becauſe they had abuſed this word Baal, and given into their Idols, therefore God would have no more of it; though it was a good word, a ſignificant word, and as proper to God as any was. As the word Tyrannus was a name once for a King, Kings were called Tyrants, without any ſuch ill ſignification as now it carries with it; but becauſe they had gotten the ſole power into their hands, they did ſo oppreſs, abuſe their power, therefore oppreſſors were called Tyrants. So the Latine word fur, which is for a thiefe, it was once the ordinary word for a ſervant, Fures, and Servi were wont to be the ſame, and without any ill ſignification; but becauſe afterward many ſervants grew to be falſe, to ſteale from their Maſters, therefore fures was altogether taken in the worſt part, onely for theeves. So Sophiſta, a Sophiſter, was one that ſtudied wiſdome, but becauſe they did ſo much degenerate, many under the colour of the ſtudy of wiſdome, deceived others, therefore the name Sophiſter was uſed in the worſt part. I might inſtance in many other. For further opening this. May not the name Baal be mentioned? God tells them that he would take away the name of Baalim out of their mouths. VVhy may not we uſe this word Baali in our mouths? To this I anſwer, Yes, it is not unlawfull for us to mention the word, notwithſtanding this, for the holy Ghoſt a long time after this mentions the word in an hiſtoricall way: Rom. 11. 4. hee ſpeaks there of thoſe that had not bowed their knees to Baal, the word you ſee is mentioned & remembred by the ſpirit of God, therefore it was not a ſin; nay not only the word Baal, b[illegible: 1 letter]r it is not unlawfull to mention the names of any Idols of the heathen, for the holy Ghoſt doth ſo likewiſe, Acts 18. 11. ſpeaking of the ſhip that they ſayled in, he ſaith there, whoſe ſigne was Caſtor and Pollux, the names of two heathen Idols. And you may obſerve that here in the text the remembring is as much forbidden as the mentioning. Now if it were a finne meerly to mention the names of the heathen gods, it were a ſin to remember them. Therefore God means the mentioning of them Honoris gratia, any way for their honour, or without deteſtation of them. The words being thus opened, you have many excellent obſervations out of them very uſefull and ſeaſonable for our times. Firſt,Obſer. There is a great deale of danger in words and names. You ſhall call me Iſhi, I will not have you call me Baali, I will not have that word uſed; the Devill hath got much by words and names, heretofore by the word Puritane, though [illegible: 1 word] knew not what it meant; now by this new name that he hath of late invented;The danger of ſuperſtitious & Idolatrous names. the devill hath alwayes ſome words, ſome names for diſtinction of men, in which he ſees advantage is to be had. The ſpeaki[illegible: 2 letters] [illegible: 1 letter]f the ways of [illegible: 1 span] the language of ſuperſtition doth much hurt. [illegible: 1 span] a notabl[illegible: 1 letter] [illegible: 1 word] [illegible: 1 letter]etion from the Papiſts themſelves concerning that, it is in the Rhemiſts Teſtament in their notes upon that place, 1 Tim. 6. 20. Keep that which is committed to thy truſt, avoyding prophane, and vaine bablings, ſo we tranſlate it, they tranſlate it, prophane novelties, this is their note upon it; Let us (ſay they) keep our fore-fathers words, and we ſhall eaſily keepe our old faith; you ſhall ſee that wee had not long ſince the very ſpirit of theſe men breathing in many amongſt us. The Hereticks call repentance amendment, but let us ſay they keep the old word Penance, they ſay the Lords Supper, but we will keep the old word Maſſe; they ſay Communion Table, but let us keep the old word Altar; Was it not juſt thus with us? the call Elders and Miniſters, let us ſay Prieſts; they ſay ſuperintendents, but let us keep the word Biſhop; (it is a Scripture word indeed, but not in that ſenſe they call it, for in the Scripture ſenſe every Presbyter is a Biſhop) they ſay Sacrament, let us keep the word Sacrifice and Hoſt; they ſay Congregation, let us keep the word Church; they morning, evening prayer, let us keep the words Mattens, even-ſong; and ſo Oblation & Lent, and Palmſunday, and Chriſtmas day, &c. This was the policy of Papiſts, and it hath been the policy of many of us to bring in popery by. Let us take heed of this, for the Devill is ſubtile in this; for though theſe words have ſome kind of good ſenſe in the Originall, yet there is danger in the uſe of them.Melior in ore chriſtianc ritus loquend[illegible: 1 letter] Eecleſiaſticus, Aug. in praef. enar. in Pſ. 93. ep. 200 non debemus conſuetudinem ſerntonis humani in epta loquaſitate confundare. Auguſtine in his preface to his narration upon the Pſalms hath this expreſſion. It is a better thing in the mouths of Chriſtians to ſpeak according to the manner of the Church, ſo we may well ſay, it had been better that in the mouths of Proteſtants, there had been the ordinary language of Proteſtants, not the language of Papiſts. Certainly if God had not been very mercifull unto us, the very language of Papiſts that began to be amongſt us would have done abundance of miſchief, take heed as long as you live of the language of Papiſts, whatſoever pretence they may have for their words. In that place of the Rhemiſts Teſtament quoted, they ſay, Let us take heed of the words of hereticks, they there confeſs that heretiques (as they call us) uſe many words that have no great hurt in them, but becauſe they are the words of heretiques, let us not (ſay they) uſe them; They are wiſe enough, they will not uſe our words, though they confeſſe the words themſelves have no harme in them, yet becauſe they are our proper language (as they make them) diſtinct from themſelves, therefore no Catholiques ſhould uſe them, why ſhould not we be as wiſe as they? The ſecond Obſervation, Idolatry is a moſt loathſome and abominable thing;Obſ. Why? Surely that is moſt loath ſome that we may not ſo much as mention, that we may not ſo much as remember. We muſt ſeek to aboliſh the very name, the very remembrance of Idolatry as much as poſſibly we can. Firſt, one that we hate, we do not love his preſence, we do like his company. Secondly, if we hate him very much, we doe not love ſo much as to ſee him;The loathſomeneſs of Idolatry. and if perhaps we doe ſee him afar off, out hearts riſe, that is a ſecond degree. But thirdly, if our hatred be ſo great thee wee cannot endur[illegible: 3 letters] name him, that is a greater degree of hatred. But fourthly, if wee cannot endure to remember him, that is more then to name him. Yet thus ſhould it be in our manifeſtation of our hatred to Idolatry: we ſhould not admit it into our company, much leſſe then to joyn in the Ordinances of God. We ſhould not admit, no not the very ſight of it, no not the name of it, no not the memory of it without a great deale of indignation. Jer. 44. 4. Oh doe not this abominable thing, ſaith the Lord there; The Lord cryes out with a ſhriek as it were, Oh! doe not this abominable thing, as if any of you ſhould ſee one ready to murther your child, or to cut the throat of your father, you would ſhrick out, Oh! what mean you to doe? do not ſuch a horrible villany as this; ſo God cries out as it were with a ſhriek, do not this abominable thing. It is obſervable in the ſecond commandement, that God ſaith hee will viſite the ſinn upon the third generation of them that hate him: none ſeem to love God more then wil-worſhippers; they will not only worſhip God as he hath appointed, but will deviſe ways of their owne, and yet God charges the breakers of no commandement with hatred of him but onely theſe. As if God ſhould ſay, you pretend love to me, in that you will finde out new wayes to worſhip me by, you pretend decency and reverence, but I account it hating me, you can provoke me in nothing more. Tertullian in his book De Idololatria, Principale crimen generis, humani, ſummusſeculi reaatus tota cauſa judicii, Idolatria. Tertul. lib. de Idololat. Little hath this expreſſion; Idolatry is the principall hey nous crime of mankind, it is the chief guilt of the world, and the onely cauſe of judgment in the world. It were good therefore, ſeeing God hates it, and loaths it ſo much, that we ſhould hate and loath it, and therefore even caſt out the name and the memory of it; it were a happy thing if this could be obtained, that now the names as of Popiſh, ſo of heatheniſh Idols could be got out from the Church; But I know not how it comes to paſſe that we Chriſtians do ſtill retaine the uſe of their names, the very dayes of the week am[illegible: 2 letters]g us are called by the names of Planets, or Heathen Gods: Not that I think it a ſin, when it is the ordinary language of the world, ſo to ſpeak as may be underſtood; for the Apoſtle (as I ſaid afore) mentioneth the name of Caſtor and Pollux: but if there could be an alteration by a generall conſent, it were a thing deſireable (as our brethren in New-England doe) and it were very deſireable likewiſe, that our children might not be educated in the uſe of heathen Poems, where the names of heathen Idols are kept up freſh amongſt us; The Papiſts themſelves acknowledge ſo much in their notes upon the Rhemiſts Teſtament, Rev. 1. 10. where they ſay, the name Sunday is Heatheniſh, as all other of the week dayes, ſome impoſed after the name of Planets by the Romans, ſome by the name of certaine Idols that the Saxons worſhipped, to which they dedicated their days before they were Chriſtians; which names the Church uſed not, but hath appointed to call the firſt day Dominike, (the Lords) the other by the name of Feries, untill the laſt day of the week, which ſhe calleth by [illegible: 1 span] name Sabbath, becauſe that was of God, and [illegible: 1 span] impoſition of [illegible: 1 word] [illegible: 1 letter]eathen. And in their Annotations upon Luke, 24. 1. The firſt day of the Sabbath, that is, firſt after the Sabbath, which is our Lords day. And the Apoſtle (1 Cor. 16. 2.) commanded a collection to be made on the firſt of the Sabbath; whereby wee learn (ſay they) both the keeping that day, & the Churches count of days, 2, 3, 4. of the Sabbath: that is, the ſecond day, the third day of the week, and ſo on, to be Apoſtolicall, which S. Sylviſter afterward named 2. 3. 4. Feriam. Thus you have the Papiſts acknowledging the Lords day to be Apoſtolicall, and the calling the days of the week, the 2. the 3. the 4. &c. to bee likewiſe Apoſtolicall. The Heatheniſh Roman names of the days were from the ſeven Planets, 1. Sol, from thence Dies ſolis, Sunday, dedicated to the Sun. 2. Luna, Monday, dedicated to the Moon. 3. Mars, Tueſday, dedicated to Mars. Our Engliſh Tueſday is a Saxon name, from Tuiſco, who they ſay was chiefe leader and ruler of the German Nation from the Tower of Babel, who in honour of him called this day Tuiſday, Tuiſco his day. 4. Mercurius, to whom Wedneſday is dedicated. Our Engliſh is from the Saxons, Woden, who was a great Prince amongſt them: after his death they adored his Image. The 5. Jupiter, to whom Thurſday is dedicated: Our Engliſh is from the Saxon Thor, the name of an Idol which they anciently worſhiped. The 6. Venus, to whom Friday is dedicated: Our Engliſh is from Friga, an Idol of the Germans. This Idol repreſented both ſexes, as well man as woman, an Hermaphrodite. She was reputed the giver of plenty, and the cauſer of amity, it is like it was the ſame which the Romans called Venus. The 7. Saturnus, dedicated to Saturn, from whence our Saturday hath the name: or as others think, from Seater, an Idol of the Germans. Exod. 23. 13. we have this charge, In all things that I have ſaid unto you, be circumſpect, & make no mention of the names of other Gods, neither let it be heard out of thy mouth. Pſal. 16. 4. David profeſſeth he will not take the names of Idols into his lips. A third note is, that little things in point of Gods worſhip, any way tending to Idolatry are to be taken heed of.Obſer. The very word Baali, meerly to mention it, one would think to be one of the ſmalleſt things that could be, but yet we ſee God would have his people take heed of that. There is no Commandement wherein God ſpeaks of himſelf as a jealous God, but in the ſecond: now jealouſie you know doth not only cauſe one to bee offended at ſome groſſe thing, but at any thing that doth but tend that way,things in matters of Religion muſt not be ſlighted. as if a Husband be a jealous Husband, hee is not onely offended if hee ſhould meet with his wife committing the very act of adultery with another man, but the leaſt glance of a wanton look will diſpleaſe him, the leaſt thing that is any way tending that way will offend him. So ſaith God in this commandement. I am a jealous God, to note that though wee ſhould not agree to groſſe Idolatry, to worſhip Images in a groſs way, yet if we do any thing that doth but tend that way, that hath but any likeneſs to ſuperſtition, the Lord is jealous of that, even ſuch a thing would diſpleaſe him, in matters of Gods worſhip little things are not to be contemned (if in any things in the world) we are to make conſcience of little things then in point of worſhip, when we come to deal with God, we had need to look to the ſmaleſt things. No queſtion but the Phariſes when they waſhed their hands, and Chriſt would not was his, would be ready to accuſe him of too much preciſeneſſe, what is there any hurt in the waſhing of a mans hands? yet Chriſt would not waſh his hands. Though this might ſeeme to be but a little matter before others, yet becauſe it had ſome kind of tendency to ſhew ſome reſpect to their ſuperſtitious waye, Chriſt would not agree to them therein. There is a ſtory in the Primitive times of that noble ſervant of God and Miniſter of the Church Marcus Arethuſius, who in the time of Conſtantine had beene the cauſe of overthrowing an Idoll Temple, afterward when Julian came to be Emperor, he would force the people of that place to build it up againe, they were ready to doe it but he refuſed it, whereupon thoſe that were his own people, over whom he had been Biſhop, tooke him and ſtript him of all his cloathes, and abuſed his naked body, and gave it up the children to lance it with their pen-knives, and then cauſed him to be put in a basket and anoynted his naked body with honey, and ſet him in the ſun to be ſtung with waſpes, and all this cruelty they ſhewed becauſe he would not doe any thing toward the building up of this Idoll Temple; Nay they came to this, that if he would doe but the leaſt thing towards it, if he would give but a halfe-penny to it they would ſave him; but he refuſed all, though the giving but of one halfe-penny towards the re-edification of that Idoll Temple might have ſaved his life, hee would not doe it, for a little thing in that which concerns the worſhip of God in Religion, is of more concernment then your or my life. I have read in Theodoret of Valentinian, who was afterwards Emperour, going before Julian into the Temple of the goddeſſe Fortune (which by the way, becauſe we are ſpeaking of the names of Idols, take this note; The word Fortune, as it is commonly uſed, ſuch a man hath a good forture, ſhould be forborne: The Heathen had a goddeſſe that they called Fortune, and we ſhould not continue thoſe names) when they went up into that Temple, the Prieſt there had his holy-water, (juſt as the Papiſts who imitate the Heathens) as he ſprinkled it upon Julian, by accident there came but one drop of water upon Valentinian, he thereupon preſently ſtruck the Prieſt, and withall tooke his garment and cut that part of it in pieces upon which the water was ſprinkled. Some would ſay, alas what was that? It was but a little water that dropped upon him, & that by accident; yet in deteſtation of that Idolatry, he cut in pieces that part of his garment. VVe cannot ſhew our hatred againſt Idolatry fully, except wee ſhow it in little things, as well as in things that are very groſſe and vile. Theodoret lib. 4. cap. 15. tells of the zeale of children of Samoſaten, who becauſe a Tennis-ball with which they played, had but touched the foot of the Aſſe whereon L[illegible: 2 letters]ius their hereticall Biſhop rode, they cryed out it was defiled, and burnt it in the Market-place preſently; hatred is much ſhewn in little things. Fourthly, It is the [illegible: 1 word] of all Gods people, to keepe themſelves as free from Idolatry and ſuperſtition as can be, from the very verges of it: Why? Here they muſt not ſo much as mention the very names of their Idols,We muſt take heed of coming too neer Idolatry. certainly therefore they muſt keepe themſelves at a great diſtance from it: We muſt not thinke it enough to ſay, Can any man convince us that this is Idolatry? Though it be not, yet if it but borders upon it, it is your duty to keep your ſelves from it. Pſ. 81. 9. You ſhall not have any ſtrange God with you, or by you. It is not onely ſorbidden that you ſhall not worſhip a falſe God, but you ſhal not ſo much as have a falſe God by you; as Deut. 25. 13. when God would forbid the ſinne of injuſtice, of ſelling wares by falſe weights, mark what the expreſſion is, Thou ſhalt not have in thy bag divers weights▪ a great & a ſmal one, it was ſin to have a great and a ſmall weight in a mans bag; Why? if you ſhould find a great and a ſmall weight in ones bag, perhaps you would ſay, but can you prove that ever I ſold wares by the ſmall weight, or tooke wares in by this great weight? Yea, bnt ſaith God, to the end you may be farre off from the ſinne of injuſtice, I require you that you ſhall not have them in your bag; God would have us keepe off from the very verge of that ſin, much more from Idolatry, which is the worſt of all other ſins; Eſay 65. 4. God chargeth upon them, not onely that groſſe ſin of eating ſwines fleſh, but the having the broth of abominable things in their veſſels; They might ſay, we will not eate the fleſh, but the broth; no you muſt not have the broth of abominable things in your veſſels, you muſt keep far off from that defilement; As the Lord ſpeakes concerning corporall whoredome, Prov. 5. 8. Remove thy way farre from her, come not [illegible: 1 letter]igh the doore of her houſe; If one ſhould ſay, we will not commit uncleanneſſe, but ſaith God, you muſt remove your way farre from her, and you muſt not come nigh her, no not nigh the door of her houſe. We muſt not come nigh Popery, we muſt abſtaine from the appearance of that evill. Certainly, it hath beene a great diſtemper in many of your hearts, that you went ſo nigh to Popery as you did, eſpecially at ſuch a time when the Tyde was comming in upon you; for a man to ſtand juſt at the edge of the water when the Sea is comming in, eſpecially if you were in ſome places, as in the Waſhes in Lincolneſhire, is a dangerous thing, to ſtand at the edge when the tyde is going away, is not ſo dangerous: Many of you when the tyde of Popery and ſuperſtition was comming in, you ſtood upon the very edge of the water;Obſer. this is a ſin you ought to repent off. Fifthly, The Church of God muſt not worſhip God after the manner that Idolaters doe: They muſt not ſo much as make mention of the names that they did, certainly then not worſhip God in the way they doe, in thoſe orders and ceremonies they doe. Marke that place; Deut. 12. 30. Take heed to thy ſelfe that thou be not ſnared by following them, and that thou enquire not after their Gods, ſaying, How did theſe Nations ſerve their Gods? even ſo will I doe likewiſe; thou ſhalt not doe ſo unto the Lord thy God; then verſe 32. VVhat thing ſoever I command you, obſerve to doe it, thou ſhalt not adde thereto nor diminiſh from it. Thou ſhalt not ſo much as enquire how others ſerve their gods, what their rites and ordinances, and manners of ſerving their gods are, thou ſhalt not worſhip me ſo; How then Lord? as if they ſhould ſay, Whatſoever thing I command you, obſerve to doe it, thou ſhall not adde thereto, nor diminiſh from it, you muſt keep to that, and not think to worſhip me, as others worſhip their Idols. The Lord ſtands much upon this, though the thing in it ſelf may be a lawfulthing, yet becauſe it is the way idolaters have taken up, therefore it muſt be rejected, Ezek. 44. 20. there is a comandement to the Prieſts of the Lord, that they ſhall not ſhave their heads, nor ſuffer their lockes to grow long, but they ſhall round their heads, ſo the words are rendred in the old Tranſlation,Tondendo aeque, aeque atondebunt. and Arius Montarus tranſlates them thus, They ſhall clip equally their haire all of a length, that is the meaning of the words as they are in the Hebrew; the old Tranſlation, They ſhall round their heads, is according to the Hebrew; the reaſon is this, becauſe the idolatrous Prieſts, according to the ſeveral ways of worſhipping their Idols, ſome did ſhave their heads, others wore long hair as women, ſome kind of Idols being worſhipped one way, ſome another, all in exceſſive ways: Now ſaith God to his Prieſts, they ſhall doe neither; ſo that it is the injunction of God to his Miniſters there to be Round-heads. Certainly the Devil forgate that place of Scripture when he raiſed up ſuch a name to reproach men by, which we have the expreſſe word in Scripture for the injoyning it: And on the other ſide, when the Scripture would deſcribe the enemies of God, it deſcribeth them by the contrary, the hairy ſcalpe. Pſ. 68. 21. I remember I have read of the Lacedemonians, when they would reform exceſſe in apparell, which was much amongſt them, at length their conſultation came to this reſult, that there ſhould be a law made, that none but harlots ſhould weare pompous and rich cloathes, and by this meanes they thought to get all women that regarded their credites, or chaſtity, to goe in meane or plain cloathing, by this they attained their end: If by the light of nature once a thing come to be in faſhion with harlots, grave and ſober Matrons will never meddle with it, then what Idolaters take up in worſhip, the Church ſhould abſtaine from; if there muſt not be a conformity betweene Matrons and harlots, there muſt not be a conformity between the Church of God and Idolaters. Arius Montanus in a Treatiſe he hath De Templi fabrica, Tredecim menſas lapidias in Airiis exterioribus fuiſſe, quibus adſtantes homines orarent fuere vero illae partem ad meridiem ad occaſum, ad ſeptem trionem ſitae ad orientem nulla. Montan. de fabrica Templi. l. 96. ſaith, that the Jews report of 13. tables of ſtone that were in the outward court of the Temple, at which men were wont to pray, & all of them were made, ſaith he, ſo as ſome looked to the North,We muſt not imitate Idolaters in worship ſome to the South, and ſome to the Weſt, but not one toward the Eaſt: And ſo God built his Temple that the Holy of holieſt was not to look toward the Eaſt, but toward the Weſt: Hence Ezek. 8. 16. it is ſaid that [illegible: 3 letters]ſe that worſhip [illegible: 1 word] the Sunne, with their faces toward the Eaſt, they had their backs upon the Temple, ſo that it appeareth plainly, that the Temple ſtood weſt-ward, and upon this ground, becauſe there were ſo many among whom the Jews lived, that were worſhippers of the Sun, and in their worſhip they would ever look Eaſtward, & upon that very reaſon the Lord would not have the Holy of holieſt built Eaſtward; Now all your Chancels in England are built Eaſtward, and it was wont to be the order and way of your ſuperſtitious worſhippers evermore when they came into ſuch a place to look Eaſtward, and bow ſolemnly themſelves, not only to the Altar, but Eaſtward. I have ſeen my ſelf a Biſhop, who when the Communion table was ſet down in another place, he neglected that, and goes to the Eaſt end of the Chancell, and boweth himſelf, though his back was upon the table. And you ſhall obſerve it in all your burials, the corps are laid Eaſt and Weſt, for this end by ſome, that when Chriſt comes to Judgment, they may be ready to look him in the face, it being a trodition that he ſhall come from the eaſt. You muſt not think, that thoſe who do not follow the old cuſtomes of ſuperſtition, do it out of croſneſs of diſpoſition; it is the ſame way that God brought his people up in, when they ſaw Idolaters worſhip one way, they ſhould worſhip another way; we muſt take heed of borrowing from the Egyptians, if you borrow from them you may think it riches, but you may get their botches and boils: we have enough in the word of God, we need no imitation of Idolaters and Papiſts in the way of worſhip. Yet further,Obſer. that which lies more fully in the Text is, ſuch things that in themſelves conſidered have no hurt in them, yet when they come to be abuſed to Idolatry, they muſt be caſt away; I will take the name of Baali out of your mouths, the name was good, but being abuſed, was to be taken away; yea not only ſuch things as are in the originall of them from Idolaters, but even ſuch things as in the beginning were of Gods own inſtitution, if they do not yet continue his inſtitutions, if God doe not require the continuance of them ſtill, they muſt be taken away, not only corrected, but removed, and wholly rejected from Gods worſhip. I will give you an inſtance for both theſe together, Exod. 34. 13. Ye ſhall deſtroy their altars, break their images, cut down their groves. Many will eaſily grant, thoſe things that came from Idolaters at firſt, ſhould be rejected by us: but they ſay thoſe ceremonies we have,Things abuſed to Idolatry muſt be reiected. we have them from the ancient Fathers in the primitive times before Popery was. For a full anſwer to that which may for ever ſtopp the mouth of that objection, you have an expreſſe command here, that thoſe groves were to be cut downe whoſe originall was not from Idolaters, for Gen. 21. 33. the text ſaith that Abraham built an Altar, and planted a grove, and called there on the name of the Lord, the everlaſting God; groves and altars had a good originall from Abraham, but afterwards being abuſed by Idolaters, God requires of them now to cut down the groves. And that example 2 K. 18. 4. of the Brazen Serpent, it had a good beginning, and was an ordinance of God for a time, only it did not continue as an ordinance afterward, but they might think and ſo plead that it was kep[illegible: 1 letter] as a religious monument: But H[illegible: 1 letter]zekiah according to the command of God by Moſes, beat down the Braz[illegible: 1 letter]n Serpent, and called it Nehuſtan in a way of contempt, a piece of braſſe, though it had been a notable inſtrument of good to the people of Iſrael in former times, yet now it was but Nehuſtan, but a piece of braſſe. And further, to the aboliſhing thoſe things that have been abuſed to Idolatry there is added a gracious promiſe, Eſay 27. 9. By this ſhall the iniquity of Iacob be purged, and this is all the fruit to take away his ſi[illegible: 1 letter]ne, when he maketh all the ſtones of the Altar as chalke-stones that are beaten in ſunder; Then indeed hath Jacobs correction the true fruite npon him to purge away his ſinne, when hee makes all the ſtones of the Altar as chalkeſtones; And Joſiah is commended 2 King. 23. for deſtroying the high places, the groves and altars and the charets for the ſun, &c. And repenting Manaſſes, 2 Chron. 33. 18. is commended that hee did take away the ſtrange gods, and the Idols out of the houſe of the Lord, and all the altars; and Daniel, chap. 1. would not eate of the Kings meat, becauſe it had been abuſed and conſecrated to his Idols. But for the opening of this there will be ſomething required by way of anſwer to an objection.Object, You will ſay, are not thoſe prohibitions there particular, concerning the Jews and not ſo fully concerning us? they ſomtimes are forbidden to take of the gold and ſilver of the Idols, doe ſuch prohibitious concerne us in every thing that hath been abuſed to Idolatry? For anſwer,Anſw. I confeſſe I thinke we are not bound in every particular circumſtance according to thoſe commandements that God required of them: neither doe I thinke that they had been bound if they had not had ſome expreſſe commandement in ſome things that they did, if they had made uſe of the ſilver, or gold of an image, for ſome civil uſe, before the expreſſe prohibition came to them, it had been no ſin unto them, thoſe things being required of them by ſome poſitive Law, and not required in the ſecond Commandement further then there is a morall equity in them. But how farre do they binde us?Queſt. Anſ. All thoſe rules God gave to the Jews to deſtroy all things abuſed to Idolatry, binde us in theſe three caſes. Firſt, we muſt retaine nothing whereby any falſe worſhip may retaine any honour. If Mordecai would not bow to a living monument of that nation, whoſe name God had ordained to be blotted out from under heaven, much leſſe ſhould we reverence dumbe monuments of thoſe Idols which God hath devoted to deſtruction; we muſt not ſhew reſpect to any thing that Idolaters have abuſed, when our reſerving of them, or reſpect to them may any way keepe up any honour of them. Therefore certainly thi[illegible: 1 letter] is a truth, that to take a ceremony from Papiſts, to bring it into the moſt ſolemne Ordinances of CHRIST, yea ſo into them to that end that it may adde to the honour of that Ordinance,Rules to know how far things abuſed to Idolatry are to be rejected. can never be juſtified. There never was any ceremony more abominably abuſed then that of the Croſſe; Now though it be not a ſin to make a croſſe, yet to bring it into one of the moſt [illegible: 1 word] Ordinances of Chriſt in his Church, and to make it there to conduce to the honour of ſuch an Ordinance, it is impoſſible but men muſt ſhut their eyes if they doe not ſee it a great evil. So for veſtments, ſuppoſe there might be ſome uſe of them ſome other way, yet to bring them to make the worſhip of God to be decent, to think that thoſe veſtments that have beene [illegible: 1 letter]o notoriouſly abuſed, ſhould adde to the honour of divine worſhip muſt needs be ſinfull, ſurely all thoſe ſcriptures that required the Jews to aboliſh thoſe things that have been abuſed by Idolaters, if they have any morality in them, they will caſt out theſe. Secondly, When any thing that hath been abuſed to Idolatry, ſhall in the uſe of it imply any communicating with Idolaters, then it muſt be rejected: that is cleare out o[illegible: 1 letter] Rev. 2. 20. there the Church of [illegible: 1 letter]hyatira is charged that they did eate things ſacrificed to Idols; Why? the meat ſacrificed to Idols was good meat, a good creature of God, and we have that rule, that every creature of God is good, if it be ſanctified by the word and prayer, yet they are charged for it as a ſinning againſt Chriſt in it; You will ſay what is that to them if it were offered to Idols? they might eate it as Gods creature: But it was a ſin becauſe the eating of that did argue communion with them, that is plain in that 1 Cor. 10. 18. 19. 20. where you have the argument of the Apoſtle againſt eating things offered to Idols, thus he reaſoneth, When you eat the ſame bread in the Sacrament it is a note of your communion one with another, ſo when you eate of the things ſacrificed to idols, that is a note of your communion with them: that is the argument of the Apoſtle in that place, and upon that ground it is made a ſin, You cannot (ſaith he) partake of the Table of the Lord, aud the table of devils, if you eat of their meat, you communicate with them & ſo it is ſinne to you. Thirdly,Quid enim illae c[illegible: 1 letter] remonia aliud, fuerint quam totidem lenocinia quae miſeras animas ad malumperducerent. To make uſe of any thing abuſed by Idolaters when it cometh to be a ſcandoll to our brethren, a ſnare to thoſe that are weake, then it is a ſin againſt God, 1 Cor. 10. 28. eating meat offered to Idols, is forbidden in the former place upon a ground of communicating, but in this 28. ver. it is forbidden upon the ground of ſcandoll, that is enough: Calvin in his Epiſtle to the Lord Protector in King Edwards dayes, hath theſe words; What other things were thoſe ceremonies maintayned by in England but ſo many pleaſing allurements that enſnare poore miſerable ſoules, & bring them into evil? certainly theſe that we have retayned have brought abundance of evil this way, they have been the enſnaring of many ſouls. In theſe three things the rules that concerne the Jews have a morality concerning us. But yet theſe rules muſt be obſerved with ſome cautions, or elſe we may goe away and not underſtand the ruels aright. They muſt be underſtood firſt in things that are not Ordinances continued by God; for certainly if it be an Ordinance that God hath appointed, though Idolaters abuſe it never ſo much, we muſt goe on in it. It is true, the brazen ſerpent was an Ordinance of God, but it was an Ordinance but for a time, it was not a continued Ordinance, and therefore being abuſed to Idolatry it was to be deſtroyed; but when a thing is an Ordinance appointed by God to be continued in the Church, we muſt go on in the uſe of it, though it be abuſed. As in Baptiſme, the ordinance is water, though they abuſe water, we muſt continue the uſe of it; in the ordinance in the Lords ſupper is the uſe of bread and wine, though they abuſe thoſe elements, we muſt continue them, why? becauſe no abuſe is an argument to refuſe that which is a duty; the ſubject of ſcandall is a thing indifferent, but if it be an ordinance, we muſt continue our obedience, whether men be offended or not offended. Secondly, Neither can any of theſe rules hold in any thing that is of neceſſary uſe for the worſhip of God, ſo as we cannot enjoy the worſhip of God without them. As for places, ſupoſe Idolaters have abuſed a place of meeting for Gods worship, when we have no other place to meet in, this is (for the preſent at leaſt) of neceſſary uſe to Gods worſhip, there is a naturall neceſſity of a place, and if no other for the preſent may be had, we are bound to worship in that place, the abuſe of men muſt not hinder Gods worship, God hath never put his worship under the power of wicked men, ſo as they should keep his people off from it when they pleaſe. Thirdly, If it be any ceremony that of its own nature (not by vertue of any inſtitution from man) hath that decency in it as that the want of it would be an undecency, then though it be never ſo much abuſed, we are to goe on in it; for it is the duty of Gods people to worſhip God in a decent way; It is the rule of the Apoſtle, Let all things be done decently, but there is a miſtake in that uſe that many make of that Scripture, this rule is, that which the light of nature teaches, though we had never found it in Scripture, it is not meant of ſuch a decency as the inſtitution of man puts upon a thing, but ſuch a decency as God in the nature of the thing puts upon it, ſo that if it were wanting, the worke would bee undecently performed: But if the things be meerly mans inventions and inſtitutions, having their ſuppoſed decency, not from what is indeed in the things themſelves, but from that which mans inſtitution puts upon them, then they come not under that rule of the Apoſtle, but the abuſe of them is argument enough for their rejection. But it may be objected,Object. If we can inſtruct people what the abuſe is, and what right uſe they may make of ſuch things, will not that ſerve for the retaining them? No certainly,Anſw. it had not been enough for the Jews to uſe the name Baali, though their Prophets had taught them what the abuſe of it was. This is as if a man ſhould keep a company of rags, that have lien a great while upon plague ſores, and ſay it is enough, I will waſh them cleane, and lay them out to ayre them; will any wiſe man keep ſuch rags in his houſe upon this precence? Thoſe things that have had poyſon in them, none will be ſo unwiſe to keep them by them, upon pretence of waſhing them clean; if they be broken veſſels of which there is no uſe, they are caſt upon the dunghill with leſſe trouble and more ſafety. All things that are of mans invention, yea thoſe things that have beene Gods Ordinances, but now are out of date, & are not for the preſent Gods Ordinances the Scripture calls them beggerly rudiments; you cannot compare mens inventions to cloaths, or any thing worth the ayring or keeping, but the truth is, all ſuch things that have been abuſed to Idolatry, are no other but as ſuch dirty rags, and plaiſters laid upon plague-ſores. But further you will ſay, Object. If that uſe we receive them for be not the ſame uſe they were in, if we retain them for another uſe that is good, why may we not doe it? The text anſwers that,Anſw. though the Jews ſhould call God Baali in a right ſenſe, it was not enough, they muſt wholly reject the very mentioning of the name. But further, ſuppoſe a harlot ſhould be brought out of a moſt notorious ſtews in Rome or Paris, and brought to Dover into an honeſt mans chamber, is ſhee not a harlot ſtill? and is there not a provocation in her to uncleanneſſe, though ſhe become now to lye not in the ſtewes, but in the chamber of an honeſt man? So in all thoſe things that have been abuſed to Idolatry, though you ſhould think you make uſe of them in a better way, it is no other then to bring a harlot out of the ſtews, into a place not ſo vile, and to company with the harlot there. Beſides, if a mans wife whom her husband had not without juſt cauſe ſuſpected for uncleanneſſe with another man, ſhould get ſomething from that man, and keep it in her boſome, or lay it next her heart, and ſhould tell her husband, true, ſhe keeps ſuch a thing, but ſhe intends no hurt in it, it is a good thing, onely ſhe had it from him, will this think you ſatisfie any jealous huſband? The Church is the wife of Chriſt, he is jealous, and he hath cauſe to be jealous, for he knows while we are in the fleſh, we are prone to ſpirituall filthineſſe; and if we take any ceremony from Popiſh Idolatry, and joyne with his own Ordinances, and think to put off Chriſt thus, we intend to make no ill uſe of it, this will not ſatisfie Chriſt. If any ſay,Object. Anſw. why ſhould we not retain our liberty if the things be good? But why ſhouldſt not thou manifeſt thy hatred to all Idolatry? And why ſhouldſt not thou tender thy brethren ſo, as to prevent all ſcandall that may come by the uſe of ſuch things? But you will ſay, Object. the idolatry of Papiſts, and the idolatry of Heathen is not the ſame, there is a great deale of difference between the Heathens in worſhipping their Idols, and the Papiſts worſhipping of God, though in a falſe way? Indeed the difference ſeems to be much,Anſw. but yet the Idolatry is even the ſame in both; for you are miſtaken, if you think that many of the Heathens worſhipped a falſe God, otherwiſe then the Papiſts doe; though they made ſtocks and ſtones their Idols, yet they worſhiped the God that was Primum Ens, Non lapidem colimus, ſed virtutes Deï magni. the firſt Being, in and through thoſe Idols: Therefore Auſtin upon Pſ. 96. brings in one anſwering thus, We do not worſhip a ſtone, but the vertues, the ſtrength, and the powers of the great God wee worſhip: And another, one Maximus Madaurenſis that Auſtin ſpeaks of in his 43. Epiſtle, Who is ſo madde, or ſo void of ſenſe that will doubt whether there be more Gods then one? we invocate the vertues of this one God under many names, diffuſed through the frame of the whole world. VVhat more faire anſwer can Papiſts give for their Idolatry then they did? Therefore the thing continueth ſtill cleare, that (with thoſe rules and cautions that have been named) ſuch things as have been abuſed to Idolatry, muſt wholly be caſt away; we muſt not retaine them, and think to put off God with ſuch diſtinctions. To what end doe we retaine them? Is there not ſufficient in the worſhip of God it ſelfe to make it acceptable to him?

The Sixteenth Lecture. HOSEA 2. 16. 17. 18. And it ſhall be at that day, ſaith the Lord, that thou ſhalt call me us more Baali. For I will take away the names of Baalim out of her mouth, and they ſhal be no more remembred by their name, &c. And in that day will I make a covenant for them with the beaſts of the field, and with the fowles of heaven, and with the creeping things of the ground: and I will break the bow and the ſword, and the battell out of the earth, and will make them to lye down ſafely. TO adde a word or two more about that principall Obſervation in theſe words opened the laſt day; god would not have his people to worſhip him in that way that Idolaters worſhip him; It hath alwayes beene the care of the Churches of God,Tert. de coron. milit. Ignat. ep. 3. ad Philip. to diſtinguiſh themſelves in wayes of worſhip from Idolaters. The Manichees were wont to keepe their faſts upon the Lords day, and upon that the Churches did utterly prohibit the keeping of Faſts upon that day, becauſe they would not doe as the Man[illegible: 1 letter]chees did. Tertullian ſaith it is Nefas, a deteſtable wickedneſſe to faſt on the Lords day. And Ignatius ſaith; to faſt on the Lords day is to kill Chriſt. There is a notable and famous Tractate of Tertullians, concerning a Chriſtian ſouldier being in the Army of the Heathens, when they in honour of their Idol gods did weare upon their heads a coronet of bayes, he tooke his coronet, and inſtead of waring it upon his head, he held it in his hand, upon this there was a great mutiny in the Army, his fellowes ſtorming at this, that one ſouldier ſhould be in a different garbe from all the reſt, ſurely this was ſome nice conſcienced ſouldier, that (he forſooth) muſt not doe as others did, he muſt hold the coronet of bayes in his hand, whereas others wore it on their heads: The mutining of the ſouldiers came at length to the Officers of the Army, and upon that this Chriſtian ſouldier was called to queſtion, why he was in a different kinde of way from his fellowes; hee gives this anſwer, I am a Chriſtian, and therefore it doth not beſeeme me to doe as theſe doe, that we are the bayes upon their heads in honour of their Idol gods; upon that they were all in a mighty rage, againſt this ſouldier, and not only himſelf, but all the Chriſtians that were neere hand were in danger of a great perſecution;Lect. 16 Nay, there was a great mutining amongſt other Chriſtians, that this one man for ſuch a nicety ſhould indanger not only himſelf but other Chriſtians.Sanctior caeteris ſratribus qui duobus dominis ſervire ſe poſſe praſumun[illegible: 1 letter]. Tertul de corone militis. O militem in Deo glorioſum. Vbi ſcriptum eſt ne coronemur; at ubi ſcriptum eſt at coronemur; Tertul. ibid. Tertullian therefore writes a whole Tractate to defend this Souldier for this his practice, and he ſaith of him, that he was holier then his holy brethren, who thought and preſumed they might ſerve two Lords, that they might comply themſelves for the avoyding of perſecution with the Heathens in the obſervation of their ſuperſtitious way of worſhip; and he cryes out in an exclamation, in commendation of this Souldier; Oh moſt glorious ſouldier, who would thus venture himſelfe, and not comply with Idolaters! and whereas ſome would pleade againſt him, even Chriſtians, that would rather comply then indure the hazard, and ſay, where is it written in all the word of God that we ſhould not weare bayes upon our heads? Tertullian anſwereth againe, Where is it written that we may doe it? ſaith he, we muſt looke into the Scripture to ſee what we may doe, and not thinke it enough that the Scripture doth not directly forbid this or that very particular. By this we ſee that ſome to avoid trouble and perſecution, will as much as ever they can comply with the wayes of Idolatry, yet thoſe that are of a true Chriſtian heroick ſpirit indeed, will not comply with them, but will rather hazard the ſoreſt perſecution. Thus it ſhould be with us, we muſt not retaine any thing that hath been abuſed to Idolatry, ſo as to keep the honourable memoriall of it; wee muſt not comply with Idolaters that way; and eſpecially in regard of that great Idol of the Croſſe (which we inſtanced in, the laſt day) not ſo far to retaine it as to bring it into the Ordinances of God, the very Sacrament, this puts a great honour upon it; yea and too too great an honour is put upon it in reſerving it in the eminenteſt place of the City, and to thinke it is an ornament unto it, whereas it is indeed a great diſgrace and diſhonor, and retaines the memory of your fore-fathers ſuperſtition, which is their and your ſhame. Auguſtine ſayes, it is better to dye with hunger then to eate that which is offered to Idols,Melius mori fame quam I do lothytis v ſci, Auguſt de bono conjug c. 18. ſo far were theſe ancients from ſuiting themſelves with Idolaters. Gabriel Biel ſaith the Church of Rome though meet to uſe leavened bread, leſt in unleavened they ſhould ſeeme to be like Ebion the Heretick: and Bellarmine would not have Paul called Divus Paulus, but Beatus, becauſe Divus and Diana were the words of the heathen for their gods and goddeſſes. This promiſe to take away the names of Baalim comes in upon Gods reconciliation to his people. From whence the next note is, when God is reconciled to his people, there will be a thorow Reformation both outward and inward. Idolatry is caſt out not onely from the heart but from the mouth, the taking away the names from their mouthes is a ſynechdoche, and notheth the uttertaking away of all wayes of Idolatry in the outward practice as well as in the inward affection. The more reconciliation there is with God, the more enmity againſt Idols and ſuperſtitious worſhip. A fruitfull ſigne then it is that we in England were never thorowly reconciled unto God, becauſe we never yet have caſt off our Idols. As ſome remaynders of ſuperſtition abiding amongſt us, did not long ſince break forth to moſt horrid and vile ways of falſe worſhip, ſo ſome remainders of Gods wrath that hath been amongſt us, this day breakes forth into a moſt dreadfull flame. When the people of the Iews ſhall be called again, and God ſhall be perfectly reconciled to his Churches, then Idolatry ſhall be perfectly rejected, and there ſhall never be ſo much as mention of their Idols any more, this Text aymes at thoſe times, and ſhall perfectly be fulfilled at that day, that is the day when God will do it. They ſhall call me no more Baali, but Iſhi, my husband. Thence the note is, When a people is reconciled to God,Obſer. then they call God theirs, my huſband, Iſbi. Pſal. 16. 3, 4. David profeſſeth that he would not ſo much as take up their names into his lips, of which before. Now mark what followeth preſently upon that, ver. 5. The Lord (ſaith he) is my portion, when the Prophet is ſo taken off from Idols, as not to mention the names of Idols, then The Lord is my portion; Sin makes us loſe the boldneſſe of our claim in our intereſt in God. So here now Iſhi, the Lord is my husband, now can we claim a peculiar intereſt in God indeed. This is the evil of ſin, it hindereth a nation, a ſoule from clayming this intereſt in God. God is a bleſſed and glorious God, yea but what is that to this people, to this apoſtatizing people? what is that to this apoſtatizing ſoule? but when the ſoule comes into God, & comes off throughly to the work of Reformation, then this God is my God, Iſhi, my husband. Can any comfort, any profit that you have in ways of ſinne countervaile this great loſs? you gaine ſome contentment in the fleſh, ſome profit in your eſtate, but you loſe the comforts of your intereſt in God, what is your gaine now? thinke of this when any temptation comes, I may be yeelding to this temptation, get this contentment to the fleſh, but I ſhall loſe this bleſſed priviledg of clayming an intereſt in my God, I ſhall not be able to ſay, Iſhi, my husband. Thirdly, Iſhi, The word compared with the former Baali, is a word of more love then the former. Baali is a word, though it ſignifies my husband too as well as Iſhi, but it is husband under the notion of dominion, under the notion of power that cauſeth feare; but Ishi is a husband under the notion of love and protection. Hence the note is, God delights to have his people look upon him with love and delight. Obſer. God delights to have his people look upon him with love. It is Gods care, and it is his good pleaſure that his people ſhould not looke upon him ſo much as one that hath dominion over them, but that they ſhould look upon him with joy and love, and call him Ishi. The more reconcyled we are unto God, the more have we the uſe of the loving appellations of God. For a ſoule to be alwayes under the ſpirit of bondage, to looke unto God only as the Lord of all, this is not ſo pleaſing to God; but when you come to have the ſpirit of adoption, the ſpirit of grace, an Evangelicall ſpirit, that you can look upon him with love, and ſay Ishi, my husband, that title of love and goodneſſe, this pleaſes God at the heart. It is reported of Auguſtus that he would not have the title of Lord given to him, he refuſed it, and would rather have his people to looke upon him under the notion of love as a father, rather then to feare him. It were happy that all Princes were of this minde, to deſire that their people ſhould rather love them then feare them! It is a moſt villainous, wicked, and curſed principle that is in ſome, who infuſe into the ſpirit of Princes, let your people feare you, no great matter whether they love you or no. Suetonius relateth this paſſage of Auguſtus, when a poor man came to preſent a petition to him with his hands ſhaking and trembling out of feare, the Emperor was much diſpleaſed, and ſaid, It is not fit that any ſhould come with a petition to a King, as if a man were giving meat to an Elephant that is afraid to be deſtroyed by him. God doth not love the bread of mourners to be offered up in ſacrifice, hee loveth to have people come unto him with a holy boldneſſe, with a filiall, not with a ſervile and ſlaviſh ſpirit. Chriſt laid down his life to redeeme us that wee might ſerve the Lord without feare. Fourthly,Obſer. They ſhall call me Iſhi, that is, My ſtrength. The Church ſhould looke upon Chriſt as the ſtrength of it; Thy maker is thy husband, and who is he? The Lord of Hoſts is his name, thy redeemer, the God of the whole earth ſhall he be called. When the people of God can look upon Chriſt their husband as the Lord of hoſts, and their Redeemer as the God of the whole earth, then they finde quiet and ſatisfaction in their ſpirits, Pſa. 89. 17. God is ſaid to be the glory of the ſtrength of his people; Though we be weake in regard of our outward helps, let us looke up to Chriſt our ſtrength, he hath been our ſtrength, he is the glory of it. Fiftly,Obſer. I will take the names of Baalim out of their mouth, and they ſhal be no more remembred by their name. Repentance muſt be proportionable to mens ſins. How doth that ariſe? before ver. 13. God charged them that they had forgotten him, They went after their lovers and forgat me, ſaith the Lord. Now ſaith God, your Idols ſhall be forgotten, your hearts were ſo far ſet upon your idols as you forgat me, now in your repentance your hearts ſhall be ſo much upon me as you ſhall forget your Idols. Thoſe men who have beene ſo wicked and ungodly heretofore, that they have forgot God, God hath not been in all their thoughts. God expects now from them that their luſts ſhould not be in all their thoughts. It is not enough that you forbeare the act, but you muſt not roule the ſweet of them in your thoughts you muſt not ſo much as remember them, except it be with the deteſtation of them. If there be not a proportion between your repentance & your former ſins, Obſ. Pompous ſuperſtition will vaniſh & come to nothing. you may expect there will be a proportion between Gods wrath and your former ſins, Further, They ſhal not ſo much as be remembred by their name, they ſhal not thinke of them. The note from hence is, all ſuperſtitious vanities though they may ſeem for the preſent never ſo glorious, yet in time they will vaniſh and come to nothing, God hath a time to make them ſo to vaniſh, as they ſhall not ſo much as be thought off. Col. 2. 22. it is ſaid of the rudiments of the world, that are according to the Doctrine of men, they periſh in the uſe, in the preſent uſe, that is, they effect nothing that they ſeeme to be appointed for, there is no good cometh of them for the preſent, but in the very uſe they come to nothing; but time ſhall be that God will cauſe them all to periſh utterly, and the very remembrance of them ſhall be taken away. It is true for the preſent while mens hearts are ſet upon ſuperſtitious wayes, O how glorious are they in their eyes▪ but theſe glorious things will come to nothing, whereas thoſe Ordinances of God that ſeeme to be but meane things, wherein the ſimplicity of the Goſpel appeareth, they ſhall appeare full of beauty, though for the preſent they ſeeme to be darkened, they ſhall be glorious in the eyes of the Saints to the end of the world. Not long ſince what a ſtirre was there about the more then decent, even ſuperſtitious adorning of Temples, and building of Altars, and brave Canopies, what ſumptuous things and fine knacks had they, and all to ſet out a pompous ſuperſtitious way of worſhip? this altogether prevailed; as for the purity and ſimplicity of Gods wayes and worſhip, how was it trampled under feet as an unworthy contemptible thing? but theſe things that for a while ſeemed ſo glorious, begin to vaniſh, and wee hope ere long will come to nothing, the very memory of them ſhall periſh, the purity of Gods worſhip, and the ſimplicity of the Goſpell in Gods Ordinances ſhall recover their beauty and glory when thoſe braveries ſhall be no more. 7.Obſer. A true penitent cannot remember former ſinnes without indignation, for ſo is the meaning of the phraſe, they ſhall not remember. Some of us may remember how we have beene intangled with wayes of falſe worſhip, and how we have fullyed and wrung our conſciences that way, we ſaid we would yeeld as far as we could, but indeed we yeelded further then wee could, for id poſſumus qnod jure poſſumus, we have cauſe to remember it with ſhame and confuſion of face. Ye old men may remember the ſins of your youth, but how can you remember them and ſpeake of them with joy and meryment? that is an evil, yea almoſt a deſperate ſigne, do you ſo remember the ſinnes of your youth as to tell tales of the pranckes of your younger dayes with joy? you are in a high degree left of God, and given up to hardneſſe, you ſhall remember them with ſhame and indignation, the ſweet morſells of former ſinnes coming up into remembrance ſhould be bitter and ſower unto you. The laſt note is,Obſer. the taking off mens hearts from Idolatrous wayes, is a ſpeciall worke of God, I will do it ſaith God. I will take away the names of Baalim out of their mouthes. Certainly the people in theſe times hung much upon their falſe ways of worship, they had many arguments for their way, no queſtion but they had many diſtinctions to uphold it: but there shall come a day ſaith the Lord,Mens hearts will cleave to ſuperſt[illegible: 1 letter]tious vanities till God takes them off. when I will take away the names out of their mouths. I will ſtop your mouthes, I will take off your hearts from all thoſe Objections and reaſonings you have had to maintaine ſuch ways as thoſe were, I will ſilence all, & then you shal ſee evidently & convincingly to your shame that you have been gulled by ſuch vaine & falſe diſtinctions, I will take off all thoſe ingagements your hearts were bound in, thoſe being taken off I will ſoon take you off from all. What a deale of ſtir hath God (that we may ſpeake with holy reverence) to take mens hearts from wayes of falſe worship? What a company of diſtinctions and objections have men, their hearts clinging to them, being very unwilling to be taken off, now & then their conſciences are wrung, yet they hold faſt, and then conſcience hath another wring, and then they another objection, and another diſtinction, and yet perhaps true grace lyes at the bottome after all this. But God having a love unto them, by ſome way or other takes off their hearts, if he doth it not by ſettling truths upon the heart by his Spirit, he will doe it by ſome notable works o[illegible: 1 letter] providence; we finde it by experience, ſo long as mens engagements hold, that they cannot enjoy their eſtates, liberties and comforts, without yeelding to ſuch wayes of ſuperſtition, they will not be taken off from them; they pleaſe themſelves in this (and perhaps they ſpeake what they thinke) that they doe nothing againſt the light of their conſciences; for why? their ingagements keepe off the ſtrength of truth, that it comes not to a full conviction of conſcience: But when God ſhall by any worke of his providence take off their hearts from ingagements, and then come and ſet before them the ſame truths that formerly he did, they come to ſee now a convincing evidence in thoſe truths, they ſtand admiring that they ſaw it not before, wonder what the matter was, they read ſuch bookes before that had the ſame arguments againſt their wayes, and for the truth, but they could not ſee the ſtrength of them before, now they ſee it apparently, and they are aſhamed of themſelves every time they goe into the preſence of God, they are confounded in their owne thoughts to thinke, that though truths were ſo clear before, they did not ſee them, now they ſee them with ſuch cleareneſs, as they thinke they could lay downe their lives for them, whatſoever they ſuffer for time to come, they can never yield to what they have yeilded to heretofore: What is the matter? God hath come in with power, God hath taken off their hearts. God attributeth this to himſelf, I will take the names of Baalim out of their mouthes; whatſoever they have to ſay for the keeping of ſuch names and reliques of Idolatry, yet I will come with power upon their hearts and take them out of their mouths. Then indeed when God thus commeth the thing will be done. And let us take heed we doe not ſtand out too long, leſt God come to take off our hearts by ſome dreadfull way of judgement or other; It were better our mouths were ſtopped, our objections ſilenced, and ſo all the reliques and remainders of falſe worship were taken from us thorough the word and Spirit of God: If that will not doe, God will come in ſome other way, and take the name of Baalim out of our mouths; And if wee will keepe the memory of ſuperſtitious wayes, God may extirpate the memory of them by ſuch wayes as may prove fearfull unto us, and make our hearts to ake, and our eares to tingle. VVee have a notable paſſage for this, Ezekiel 6. 6. In all your dwelling places ſaith God, your Cities ſhall be laid waſte, and the high places ſhall be deſolate, (marke) that your Altars may be laid waſte, and made deſolate, and your Idols may be broken and ceaſe, and your Images may be cut down, and your works may be aboliſhed. Obſerve the Text, In all your dwelling places your Cities ſhall be laid waſte; to what end? That your Altars may be laid waſte; So that God will lay waſte their Cities for this very end, that hee may lay waſte their Altars; if they will not lay waſte their Altars, if they will not aboliſh their ſuperſtitions that are amongſt them, God will aboliſh their Cities, lay waſte their Cities that he may lay waſte their Altars. God hath begun to put it into the heart of our governors, the Parliament, to aboliſh many ſuperſtitious pictures and croſſes in divers places, there is yet one great one remaining, and we hope God upon the ſame grounds may put into their hearts the aboliſhing of that.God will deſtroy cities that he may deſtroy Altars It would be a dreadfull thing unto you, if God now calling upon us to caſt out the remainders of all Idolatry & ſuperſtition, to lay waſte all Idolatrous Pictures, Images and Croſſes, if we ſhould not come off, but that God ſhould lay waſte your Cities, to lay waſte your Altars, Croſſes, and reliques of Idolatry: You ſee God threatneth this here, as if God did not intend ſo much to lay waſte their Cities, hee would preſerve them, but becauſe he could not (that we may ſpeake according to the manner of men) aboliſh their Altars, but by laying waſte their Cities, ſaith God, rather then your Altars ſhall ſtand, your Cities ſhall downe. God hath wayes, and moſt terrible wayes too to take away the memory of ſuperſtitious vanities; Oh that vve had hearts to joyne with God before he cometh in ſuch a dreadfull manner to aboliſh the memory of ſuch things! Were our Prelates in their power, ſuch a ſpeech as this could not be borne, when Maſter Vdal a godly Preacher in Queene Elizabeths dayes, was charged with ſuch an expreſſion. If it come in, (that is, the true government of Chriſt as he meaneth,) by that means that will make all your hearts to ake, blame your ſelves; for theſe words eſpecially was he then condemned to be hanged; ſuch was the rage and potency of the Prelates in thoſe dayes: What I have ſaid may be againſt the ſpirits of ſuch as cleave to ſuperſtitious vanities, wee have no cauſe to feare the exaſperating of theſe, for ſurely they cannot be more exaſperated then they are for the preſent, and it were a fooliſh thing to exaſperate and provoke God, for feare of further exaſperation in thoſe who are for the preſent exaſperated even to the utmoſt againſt us. And if they were not, but the exaſperation would ariſe new, what is the exaſperation of vile men, to the abiding of the wrath of God upon us? VERSE, 18. And in that day I will make a Covenant for them with the beaſts of the field, and with the fowles of Heaven, and with the creeping things of the ground; and I will break the bow, and the ſword, & the batteli out of the earth, and I will make them to lye downe ſafely. In this verſe God promiſeth peace and ſecurity; peace, in regard of their deliverance from the beaſts of the field, and fowles of the heaven, & creeping things of the ground; Peace from the hoſtility of their adverſaries, he will break the bow & the ſword, & the battell out of the earth; And ſecurity, they ſhall lye down ſafely. I will make a covenant for them with the beaſts of the field, &c. Some allegorize upon theſe words, the beaſts of the field, they ſay are meant cruell wicked men; the fowles of the ayre, ambitious wicked men that are lofty in their thoughts & counſels; the creeping things of the ground, ſubtill adverſaries, God here promiſes, they ſay, to deliver them from all theſe. But I deſire not to fall upon Allegories, but when there is a neceſſity, therefore take the words literally, The beaſts of the field, fowles of the ayre, and creeping things of the earth. Object. But how may God be ſaid to make a covenant for his people, with the beaſts of the field, and the fowles of heaven, and the creeping things of the earth? For to ſpeake properly, no creature is capable of a Covenant with God, but onely the rationall. The meaning is,Anſ. there ſhall be ſuch an eſtabliſhment of Gods worke upon the beaſts and fowles, and creeping things for the good of his Church, as if God had bound them to doe them good by way of Covenant;How a Covenant with beaſts that way of God is called making of a Covenant with them; I will ſhew it you in another Scripture, Ier. 33. 20. If you can break my covenant of the day, & my covenant of the night, that there ſhould not be day and night in their ſeaſon, &c. How doth God make a Covenant with the day, and a Covenant with the night? Thus, there is an eſtabliſhment of Gods decree upon the day, and upon the night, that it ſhould be in ſuch and ſuch a way from the Creation unto the end of the world,Ita ordinabo inviolabiter. and that eſtabliſhment is called Gods Covenant; ſo Oceolampadius upon my Text, I will order inviolably and unalterably, there ſhall be an eſtabliſhing decree upon theſe creatures that they ſhall doe you no hurt but good. From hence the notes are theſe. Firſt,Obſer. Sin hath cauſed enmity between man and the creatures; that is implyed here, I will, ſaith God, make a Covenant (upon your reconciliation with me, and your reformation) with the creatures, now they ſhall be at peace with you, I will doe it, noting that by our ſin there is grown enmity betweene us and Gods creatures. VVe have loſt by ſin a great part of our dominion that God gave us over his creatures, that was the reſult from that Image of God that man was created in. Therefore when you ſee any creature to rebell againſt you, bee put in minde your rebellion againſt God. It is true, God hath kept a little of mans dominion over the creature ſtill, to the end that the world and humane ſociety may be preſerved. Sometimes you may ſee a little child driving before him a hundred Oxen or kine this way or that way as he pleaſeth, it ſheweth that God hath preſerved ſomewhat of mans dominion over the creatures. But a great part is loſt by our ſin. If we that are the ſervants of God rebell againſt him, it is juſt with God that the creatures that were made to be our ſervants ſhould rebell againſt us. And you who are Superiors, when any of your inferiours are ſtubborne againſt you, your ſervants, your children rebellious, raiſe your hearts up to this meditation, My ſervant is rebellious againſt me, how have I been rebellious againſt the Lord! my child is ſtout and ſtubborn againſt me, how hath my heart been ſtout & ſtubborn againſt the Lord my Father! Againe, peace with God brings peace with the creatures. I will make a covenant with the beaſts of the field, Obſer. with the fowles of the ayre, &c. Job 5. 23. you have a ſtrange kind of promiſe, Thou ſhalt be in league with the ſtones of the field, and the beasts of the earth shall be at peace with thee. This goes ſomewhat deeper then that which is here promiſed, there ſhall be a league, not only with the beaſts, but with the ſtones of the field. How in league with the ſtones of the field? It is more eaſie to be underſtood, to be in league with the beaſts of the field, for they are many times hurtfull unto us. But how with the ſtones of the field? There are many interpretations given of that place. Only thus much for the preſent. It was wont to be the way (and ſo it is ſtill in many places) in ſetting the bounds of their fields,The ſtones of the field at league. they took ſtones which they ſet up for land-marks, and engraved upon their ſtones, to note to whom this or the other parcell of ground belonged. Now this is the promiſe, that the Lord would be ſo gracious to his people, that they ſhould enjoy the bounds of their own habitations ſecurely, they ſhould not be wronged, their land-marks ſhould not be taken away. The ſtones of the field shal be in league with thee, that is, the ſtones of the field that ſtand for your land-marks ſhall abide, and none ſhall take them away; I will preſerve your bounds, as if you were in league with the ſtones that are your land-marks, as if they had agreed with you, and were in covenant that they would undertake to ſtand, and to ſet out the bounds of your fields for ever: And the beaſts of the field alſo ſhall bee uſefull to you, and do you no hurt. But you will ſay,Object, ſometimes the beaſts of the field doe hurt the Saints, how doth God make a covenant with them? Many things might be anſwered to that,Anſw. verſ. 17. of that place of Job he ſpeaks of a time when God corrects and men deſpiſe not the chaſtning of the Almighty, now this in verſ. 23. hath reference unto that time: that is, when any do make uſe of Gods correction, doe not deſpiſe it but in a reverent way ſubmit unto Gods hand of correction, then God will make this league with the ſtones of the field, and with the beaſts of the earth. If God hath corrected you with any ſickneſſe, and you doe not profit by that ſickeneſſe, it is juſt with God that a beaſt of the field, that ſome or other creature ſhould meet you, and be more terrible unto you then ever your ſickneſſe was. And the promiſe here in Hoſea is to thoſe that are reconciled to God, who have caſt off their ſuperſtitious vanities: And becauſe wee are not here perfectly reconciled, therefore this promiſe is not perfectly fulfilled; But I make no queſtion but the holy Ghoſt here aymeth at the t[illegible: 1 letter]me of the call of the Jews, and then I believe that this promiſe ſhall be literally fulfilled, and thoſe other promiſes in Eſay and other places, where God ſayes he will make the Lion to eate ſtraw with the Oxe, and the like, and that no venomous creature shall doe them hurt; Time coming when the beaſts do no hurt. When the calling of the Jews ſhall be, the creatures ſhall be brought into ſuch a kind of excellency in a manner as they were in Adam in Paradiſe, they ſhall come to the primitive inſtitution, the Lion was not at the firſt creation wont to live upon prey: the creatures were not made to prey one upon another, therefore the promiſe is that the Lion ſhall live in that kind of quietneſſe as it was to do in Paradiſe, if man had not ſinned; And at the calling of the Jewes it is very like there ſhall be ſuch a reſtitution of all things (as it is called Acts 3. 21.) the creatures ſhall be reſtored to ſuch a knd of excellency as it had at the firſt in the Creation: And though in part this may be fulfilled to Gods people, ſo as the beaſts of the field ſhall do them no hurt, that is, if they prevail againſt them it ſhall be for ſome gracious ends that God aymsat, yet for the literall fulfilling of it it is reſerved for that day. Thirdly, VVhen God is reconciled to his people,Obſer. ſhall the beaſts of the field and the fowles of the ayre, and the creeping things of the earth be at peace with the Saints? what a wicked and ungodly thing is it then in men, that the more any are reconciled unto God, the greater enemies are they unto them? God promiſeth when his people be reconciled to him, the creature ſhal be reconciled unto them; yet thou a vile wretch when thou ſeeſt one grow up in the wayes of reconciliation with God,A wicked thing, the more God is reconciled to men the more to hate them. thy enmity increaſes towards him; what a horrible wickedneſs is this? it is more then bruitiſh by farre, it is deſperate wickedneſſe; as it was with thoſe Kings of Canaan, Ioſh. 10. 5. aſſoone as the Gibeonites had made peace with Ioſhua, and were in coveuant, the five Kings conſpired againſt them, they lived quietly enough before with them, but when they heard that they had made a covenant with Ioſhua, they preſently conſpired againſt them; Thus it is with many at this day, when you had your companions who would drink, ſwear, and break the Sabbath, and be unclean, and ſcorn with you, they were good fellowes then, how would you hug and embrace them, and delight in them? but ſo ſoone as God hath wrought upon their hearts, and they are brought from enemies to be reconciled unto God, now your hearts are oppoſite to them, now you look upon them as your enemies, now you hate them, now your ſpirits riſe againſt them: O horrible & deſperate wickedneſs! the Lord rebuke you this day, the Lord ſtrike upon ſuch a heart. Before Saul was converted hewas a man of repute, but aſſoone as he turned Chriſtian, he was a peſtilent, a ſeditious fellow, Away with ſuch a man from the earth, he is not worthy to live, the next newes wee heare, forty of them conſpired together, and bound themſelves with an oath, that they would neither eate nor drinke till they had killed him. Fourthly, I will make a Covenant, ſaith God, you ſhall have this mercy, and have it by covenant. Mercy that commeth by Covenant is excellent mercy indeed.Obſer. The ſame mercy that cometh in by a worke of generall providence is nothing ſo ſweet, nothing ſo firme as that mercy that cometh in by Covenant. When the Saints enjoy a mercy, though it be outward, they are not ſo taken with the mercy, for the outward part of it, becauſe they have ſome comfort and contentment to the outward man by it, but they are taken with it upon this ground, they ſee even this outward mercy cometh to them by vertue of Gods Covenant with them, that ſweetneſſe and makes firme the mercy; when they goe up and down the field and the beaſts come not upon them to deſtroy them,Mercy that comes in by covenant is ſweet. they can looke upon their preſent ſafety as enjoying it in the Covenant. You will ſay, the wicked can walke up and down in the fields, and the beaſts not deſtroy them. Though they doe, yet a godly man hath more ſweetneſſe in this then he, in that he can ſee this his ſafety from the Covenant: when he rides a journey, his beaſt is not made an inſtrument of Gods wrath to daſh out his braines, perhaps it is ſo with his wicked neighbour that rides with him, but that from whence the preſervation is, is different, it is a mercy to the godly man form the Covenant that God hath made with him, to preſerve him in all his wayes, it is but generall providence to the other; wicked men may have the ſame mercies for the matter of them that the godly have, yet there is a kernell in the mercy which onely the Saints enjoy. There are two things obſervable in a mercy comming by Covenant. 1. It is more ſweet. 2. More firme. More ſweet, Pſal. 25. 10. All the paths of the Lord are mercy and truth, to ſuch as keepe his covenant. This is a ſweet promiſe, a ſoule-ſatisfying promiſe, more worth then all the riches of your City, even that one promiſe; all the paſſages of Gods ordinary providence are mercy and truth to thoſe that keepe his Covenant. Marke, perhaps they are mercies to you, there is a generall bounty you have in your ordinary preſervation, but they are not Mercy and truth to you, there is the addition, they are Mercy and truth to the godly, that is, they are ſuch mercies as are bound to them by Covenant; Therein David rejoyceth, therefore ſaith he in the beginning of the Pſalme, I will lift up my heart unto God, as amongſt other reaſons ſo for this, that all the paths of God are not onely mercy, but mercy and truth: You have beene preſerved, and have had many mercies from God, Well, they are Gods mercies unto you, but are they mercies and truth to you? that is, Doe they come to you in a way of promiſe? Looke to that, there is the ſweetneſſe of a mercy, and it is a good ſigne of a gracious heart to looke more to the Originall whence mercy commeth, then to the outward part of the mercy. Secondly, They are more firme, Eſay 54. 10. The mountaines ſhal depart, & the hills be removed, but my kindneſſe ſhall not depart from thee: Why? For the Covenant of my peace ſhall not be removed. That mercy that you have, I give it in a way of Covenant, and the hills and mountaines ſhall depart rather then that kindneſſe of mine ſhall depart. 5. Obſer. Gods covenant with his people is the ſatisfaction of their hearts in their deep [illegible: 1 letter]ſt ſorrows Is it ſuch a bleſſed thing for God to make a Covenant with the beaſts for us? VVhat a mercy is it then for God to make a Covenant with our ſoules? the Covenant that God makes with his people is a Covenant in Chriſt, there is mercy. It is a very obſervable place we have, Gen. 17. concerning Abraham, you ſhal find there that in ten verſes of that Chap. God repeateth his Covenant which he made with Abraham, thirteen times, to note thus much, that that was the mercy indeed that muſt ſatisfie Abraham in all his troubles, ſorrowes, and afflictions: as if God ſhould ſay, be ſatisfied with this Abraham, that I have entred into Covenant with thee and thy ſeed, I am a God in Covenant with thee. And 2 Sam. 23. 5. there is a notable Text, Although (ſaith David) my houſe be not ſo with God (as I deſire, as I expect) yet the Lord hath made me an everlaſting Covenant, ordered in all things and ſure; for this is all my ſalvation, & all my deſire, although he make it not to growe. Take this Scripture Chriſtians, take it I ſay and make uſe of it in theſe times of trouble, though things doe not go as you deſire yet ſay as David did, yet the Lord hath made a Covenant with us ordered and ſure in all things, ands all our this iſalvation and all our deſire. 6.Obſer. Is this a mercy for God to make a Covenant with the beaſts for his people? what a mercy is it then for God to make a Covenant with his Son for his people? It is that we are to bleſſe god for, that he will make a Covenant with brute beaſts for our good, but that God will make a Covenant with his owne son for our good, for our eternall good. That God ſhould bring the ſecond perſon in Trinity; to be the head of the Covenant for us, what a mercy is this? Tit. 2. 1. the Apoſtle ſpeaks there of eternall life that was promiſed before the world began, Why, what promiſe was there ever made before the world began? to whom was this promiſe made? who was there before the world began for God to make any promiſe unto? It was onely the Son of God, the ſecond perſon in Trinity, and there was a moſt bleſſed tranſaction between God the Father, and God the Son, for our everlaſting good before the world began, and upon that dependeth all our ſalvation and our hope. When we reade the promiſes of the Goſpel that the Lord hath given to us as branches of the Covenant of grace made with us, we are ready to think, we are poore weake creatures, we cannot keepe Covenant with God, we cannot performe the conditions of the Covenant: But Chriſtians know this, thy peace, the ſalvation of thy ſoul doth not depend ſo much upon a Covenant God hath made with thee as upon the Covenant he hath made with his Son, there is the firmeneſſe, the original, the foundation of all thy good & thy ſalvation; and though thou art a poore weake creature that doth not keepe Covenant with the Lord, yet the Son of God hath kept Covenant with the Father, and hath perfectly performed all conditions the Father required of him, the worke hath been perfected by the Son, and here is our comfort. Raiſe your drooping hearts by this meditation. The ſecond part of this peace, and that is a promiſe of deliverance from hoftility, from the enemy, I will breake the bow, and the ſword, and the battell out of the earth. Firſt,Obſer. Peace is a great blesſing, it is a great mercy to have the bow and the ſword broke. It is a part of the Covenant that God makes with his people, to take away the inſtruments of hoſtility. Eſay 2. 4. God promiſeth the breaking of ſwords into plough-ſhares and ſpears in pruning hooks. You finde the contrary when God threatneth judgement to a people, Joel. 3. 10. he threatneth thus, to beate their plongh-ſhares into ſwords, and their pruning hooks into ſpears, then they are in a ſad condition. It is a great deale better that their ſwords ſhould be beaten into plow-ſhares,The excellency of peace. then that the plow-ſhares should be beaten into ſwords; that the ſpeares should be made pruning hooks, then that pruning books should be made ſpears. This peace is a moſt amiable thing, and lovely in all our eyes, every man deſireth it, and God promiſeth it unto his people in many places as a moſt ſpeciall fruite of his love unto them. Eſay 33. 10. Jeruſalem ſhall be a quiet habitation, a tabernacle that ſhal not be taken down; And Num. 6. 25, 26. The Lord make his face ſhine upon thee and be gracious unto thee, the Lord lift up his countenance upon thee and give thee peace; the ſhining of Gods face appeareth in giving of peace to a Nation: therefore Jer, 16. 5. where God threatneth the taking away of peace, marke the expreſſion, I have taken away my peace from this people ſaith the the Lord, even loving kindneſſe and mercies. He doth not ſay I have taken away peace, but I have taken away My peace, and then, when My peace is taken away, I will even take away loving kindneſſe and mercies, how eaſie were it to let out ones ſelfe in large diſcourſes in the high commendations of peace? God teaches us in theſe days to ſet a high price upon it. We have had a peace a long time and the Lord knowes we have not priced that mercy; now we know what a ſad thing it is to have war in our Gates.The evil of civill war. And if this be a fruite of Gods Covenant to have peace, we have cauſe to bewayle the breach of our Covenant. Surely there is a great diſpleaſure of God out againſt us; this cup of blood that is prepared and powred forth and drunke in a great meaſure is a moſt dreadfull one, our brethren have drunke deepe of it, we have been afraid of it long ſince, we have heard of rumours of wars, and when the Cup was abroad we prayed that if it were poſſible it might paſſe from us, this Cup did paſſe and went to our brethren in Ireland, and now it is come unto us, the ſword hath had its circuite, and now it is come amongſt us, and that which is come is exceeding dreadfull, becauſe our wars are not with forreign enemies, but Civill wars the worſt of all. I have read in the Romane Chronicles, that in a battell between Sylla and Marius, there was a ſouldier by accident killed one, not knowing who it was, but after he was ſlaine he ſaw it was his brother, preſently in anguiſh of ſpirit he ran his ſword into his owne bowels. This we finde to be ordinary among us, even brother to be againſt brother, yea ſon againſt father of each ſide at this time. Certainly therefore it is time for us to fall upon our knees, and to be humbled before the Lord for the breach of our peace. Peace is a ſweet mercy, therefore pitty it is that it ſhould not be improved, pitty is it that it ſhould be abuſed. Oh how have we abuſed our former peace! God gave us peace before, to what end? That we might be edifyed and ſo built up in the feare of God and comfort of the holy Ghoſt, as Acts 9. 31. it is ſaid, the Churches had reſt, & were edifyed, and did walk in the feare of God, and the comforts of the holy Ghoſt. We have not made this uſe of the reſt God hath been pleaſed to afford us, but we have growne wanton with our peace, with this precious jewell, and juſt it is with God to take it from us. And now we doe deſire peace, but to what end? Still ayming at this eſpecially at this that we might have more freedome to ſatisfie our luſts, and to make proviſion for the fleſh, that is the very ground of moſt mens deſire of peace: whereas if we did underſtand the true worth of peace indeed, we would thinke it a very low end to deſire peace onely to attaine this.Peace rightly prized. Ezek. 37. 26. Marke the promiſe that is there, I will make a Covenant of peace with them, it ſhall be an everlaſting Covenant with them, and I will place them and multiply them, and will ſet my ſanctuary in the middeſt of them for evermore. Yea that is a comfortable peace, to be deſired indeed, when God by peace ſhall make way to ſet his ſanctuary amongſt us. If we did deſire peace upon theſe termes, we might have peace ſooner then we are like to have it. Againe, Peace is ſweet, therefore pitty it is that it ſhould be falſifyed. Pſ. 28. 3. there are ſome that ſpeake peace to their neighbours, but miſchiefe is in their hearts. It is pitty that ſuch a precious thing as peace ſhould be ſerviceable to mens luſts, that it ſhould be pretended only to drive on a miſchievous deſigne, Peace is too good to be ſerviceable to mens baſe ends. Yet further, Peace is a great bleſſing, therefore pitty it is that it ſhould not be endeavoured for to the uttermoſt.War that brings peace is better then peace that brings war. Yea curſed be that warre that hath not peace for the end of it, it is that which ought to be as the Embleme of every ſouldier, to have it written upon his ſword, Sic quaerimus Pacem, even thus doe we ſeek peace. It is a great deale better to have a war that aymes at, and works peace, then to have a peace that ayme[illegible: 1 letter] at, and works war. It is true, war produceth very dreadfull effects, but war that ſhall bring forth peace, is better then peace that produceth war; and the more we do commend peace, the more doe wee ſtill commend that war that tends to the bringing forth true peace, rather then to ſeeke for a falſe peace that will produce moſt dreadfull war afterwards. Peace is a great bleſſing from God, but we muſt take heed we buy it not too deare; we may ſay of this as we uſe to ſay of Gold, we may buy gold toodear. You will ſay how is it poſſible to buy peace at too deare a rate? Yes, if you give theſe three things for it, you have but a deare bargain of it. Firſt,Peace may be bought at too dear a rate. if you ſell truth for it, ſelling any truth for peace, you buy peace too deare, for the leaſt truth is better then all the kingdomes of the earth. It firſt coſt the blood of Chriſt, and ſince hath beene watered by the blood of thouſands of Martyrs. Secondly, if you ſhall betray thoſe that have beene moſt active for the publique good, onely that you may be way of complyance provide for your own particular peace, this peace coſts you too deare. Thirdly, if you for love of peace ſhall ſubject your ſelves to tyranny or ſlavery. This is peace at too deare a rate, and the poſterity that comes after may curſe that baſeneſſe of ſpirit, and cowardlyneſſe of the generation that went before, that ſhould buy peace for themſelves ſo deare, as to bring not onely themſelves but their poſterity under the bondage of miſerable tyranny and woefull ſlavery. It is true, it is a great deale eaſier for a man that is ſtriving and fighting with his enemy, to lie downe, then to ſpend his ſtrength with fighting and ſtriving; he ſhal not ſpend ſo many of his ſpirits in the act of lying down, why will he we ary himſelf? is it not better to lye down upon the ſoft graſſe then to tyre himſelfe in combating? but if this man lye down, he hath his throat cut by his enemy; hath this man thinke you done wiſely for himſelf? to prevent trouble, he hath loſt his life, If we ſhould be ſo weary of preſent troubles as to lye downe to have our throats cut by our adverſaries, ſhall the generation to come commend either our wiſdome or valor? It is true, when a ſtream runneth ſtrong, you cannot expect to ſtopp that ſtreame, but there will be ſome trouble in doing it; And the truth is, that war that is now o[illegible: 1 letter] foot with us, though it hath much trouble in it, and many of our brethren ſuffer many hard things by it, yet let us know it is but to ſtop a ſtreame of miſery that was comming upon us, and it is better to undergoe ſome difficulties in the ſtopping the ſtreame, then to be quiet, and ſo let it overflow us, till all be paſt recovery. Our adverſaries cry out that we are enemies to peace, and they all for peace, that is they would have us to be ſo quiet as to let them doe what they liſt, they would faine have us ſo to love peace as to give up our ſtrength to them, & to be irrecoverably under their power. Therefore let this generation be wiſe, for great things depend upon theſe preſent affaires of the kingdome, that concerne not only their own outward comfort, but the glory of God, and the good of their poſterity to many generations after. I will breake the bow and the ſword, &c. It is God that bringeth peace as he pleaſeth;Obſer. it is a great bleſſing, and it is Gods peculiar work to bring this bleſſing. We may treat and treat about peace, but untill God pleaſeth to give a commisſion for peace, it will not be. If God commeth in with exceptions, our treaties and our plots will never do the work. [I] will breake the bow, ſaith God, Jer. 47. 6. O thou ſword of the Lord, how long will it be ere thou be quiet? put up thy ſelfe into thy ſcabbard, reſt and be ſtill. The ſword anſwers, How can I be quiet ſeeing the Lord hath given me a charge againſt Aſkelon, &c. Till God give a commisſion to the ſword it cannot reſt and be ſtill. Job. 34. 29. When he giveth quietneſſe, who then can make trouble? and when he hideth his face, who then can behold him? whether it be againſt a nation or a man onely. If he cauſe trouble, who can make quietneſſe? Oh no, none can. It is God that is to be looked at in breaking of treaties, it is God that hardneth the hearts of men that they ſhall not make peace untill his time come. Ioſh. 11. 19. 20. a moſt remarkable text. There was not (ſaith the text) a City that made peace with the children of Iſrael ſave the inhabitants of Gibeon, for it was of the Lord to harden their hearts that they ſhould come againſt Iſrael in battell that they might utterly be deſtroyed. Of all the Cities in Canaan that Gods people came againſt, though Gods hand was very remarkable in going along with them, working many miracles for them, yet the Text obſerveth that there was none that would make peace with them only Gibeon, God is the Prince of peace, he is the diſpoſer of it as he pleaſeth. why? for was of the Lord to harden their hearts to come againſt Iſrael in bat tell that they might utterly be deſtroyed. God intended to deſtroy them, therefore God hardened them that they ſhould not make peace with his people. God is the Prince of peace, therefore he diſpoſeth of it as he will; Many devices may be in the hearts of men, they have many plots and contrivances, but the counſell of the Lord ſhall ſtand. Pſalm, 29. 11. The Lord ſitteth upon the floods, yea the Lord ſitteth King for ever. The Lord will give ſtrength to his people, the Lord will bleſſe his people with peace. That is not the peace for God to bleſſe his people with, for which they muſt lay open their throats to be cut, and betray his cauſe. God need give no ſtrength for this, but Gods way is to give ſtrength to his people, and then to bleſſe them with peace. We love peace, but let us look to have our peace thorow the ſtrength of God: put thoſe together, the Lord hath promiſed it, & do you pleade this promiſe; though we ſeem weak, yet the Lord will give his people ſtrength, and ſo he will bleſſe his people with peace. We muſt work our peace by improving Gods ſtrength, not thinke to get peace by a ſluggiſh complyance, & a baſe unworthy yeelding to our adverſaries, Jer. 14, 19. We looked for peace, it ſeemes they were in ſome treaties, and there is no good, for healing, and behold trouble, all their treaties came to nothing: But mark what follows, ver. 20. We acknowledge, O Lord, our wickednes & the iniquity of our fathers; O Lord we dwell amongſt people that are ſet on fire, we ſpeake of peace, yea when they ſpeake of peace they have miſchiefe in their hearts, O Lord our wickedneſſe and the iniquity of our fathers is great, O Lord pardon our iniquity. This is the way to have peace, to make up our peace with God. Thirdly,Obſer. Thorough Reformation is the way to bring peace, Mark how it riſeth, They ſhall call me no more Baali, then will I break the bow; when they ſhall break of throughly their Idolatry, then will I break the bow & the ſword; ſo long as they worſhip falſe gods, war ſhall be in their gates; but when they ſhall throughly reforme and ſet up my worſhip in that way that I wil have, then will I break the bow. That is the way if we could truſt God for it.Thorough Reformation brings peace. Here is our baſeneſs that we will not truſt God in this way of peace, we are ready think that reformation will bring diſturbance, O no, reformation is the way to a thorow peace. Let our wiſdomes be pure, and then certainly it will be peaceable. We have a moſt excellent Scripture for this, Iſa 33. 20. Jeruſalem is there promiſed to be a quiet habitation, what followeth? ver. 22. For the Lord is our judge, the Lord is our law-giver, the more we entertain him as judge, & our lawgiver, the more peace we ſhall have, Iſa. 9. 7. Of his government & peace there ſhal be no end. When the government of Chriſt commeth, then cometh peace. Zach. 6. 13. He ſhal rule upon his throne, & be a Prieſt upon his throne, & the counſel of peace ſhal be between them both, that is, advance Chriſt in his Kingly Office as well as in his prieſtly Office, & then there ſhal be a counſell of peace. VVhat is the reaſon that the counſell of peace hath not prevayled to this day? We have cauſe to feare they have not beene ſet betweene both, betweene the Kingly Office and Prieſtly Office of Chriſt to advance them both. Eſay 32. 17. 18. The works of righteouſneſſe ſhal be peace, and the effect of righteouſneſſe quietneſſe, and aſſurance for ever, and my people ſhall dwell in a peaceable habitation, and in ſure dwellings, and in quiet reſting places. See how the Holy Ghoſt addes one word to another, to ſhew that true peace is in the wayes of righteouſneſſe. When mens counſells for peace are crooked counſells, when they ſeek to company for their own ends, when the honour of God is not their chiefe ayme, it is juſt with God to daſh all their counſels. Eſay 59. 8. The way of peace they know not, ſaith God, there is no judgement in their goings, they have made them crooked paths, whoſoever goeth therein ſhall not know peace. Wee know the going of the ſerpent is a crooked going, it windeth up and downe; ſo many of our Counſellours of peace have gone like the ſerpent, winding up and down in their carnall policies, they have not ſtudied reformation, but have gone in crooked paths, and therefore they have not brought forth the true effects of peace. But one place more, Jer. 31, 22. 23, there the Lord ſpeaks concerning his people, when he was about to deliver them from captivity, How long wilt thou goe about? that is, you doe not goe on the right way, you compaſſe about, you have fetches becauſe you meet with difficulties in your way, you thinke by this and the other meanes to avoid troubles, but you ſhall goe on by a right line: what followeth? The Lord bleſſe thee O habitation of juſtice and mountaine of holyneſſe; Apply your counſels that way to be the habitation of juſtice and the mountaine of holineſſe, and the worke is done, execute juſtice upon Delinquents that are in your power, and ſet up the Ordinances of God in the right way of worſhip, this is the way of peace, but all this while you have gone about, Oh that the Lord would deliver our great Councellours from going about. They ſhall lye down ſafely. Hence the note is, onely Gods great peace bringeth ſafety, if we patch up a falſe peace upon baſe & unworthy terms, we muſt not thinke to lye downe ſafely; but when God promiſeth peace a fruit of the Covenant, then it followes, they ſhall lye downe ſafely, Only Gods peace brings ſafety. And I ſuppoſe none of you would have any other peace but ſuch a peace as you may lye down ſafely, and how is it poſſible do you think to lye downe ſafely, except the Lord deſtroy the evill beaſts out of the land? Levit. 16. 5. I will give peace in your land, and you ſhall lye down, & none ſhall make you afraid, and I will rid evil beaſts out of the land. What is the end of our war at preſent, but to rid the evill beaſts out of the land, that ſo we may lye downe ſafely? Can you thinke to dwell ſafely ſo long as ſo many evil beaſts are in the land, & ſo exaſperated in the higheſt of all their rage? Certainly, if a falſe & a patched up peace ſhould be made, we were in a moſticle & hazardous condition, eſpecially thoſe who have appeared for the Cauſe of God; thoſe who have ſhewed themſelves moſt faithfull, can they lye down ſafely in the confidence of ſuch a peace? If you have the hearts of true Engliſh-men, you would never deſire any other peace, but ſuch as that you and your brethren, your Miniſters, & thoſe Worthies in Parliament, and all that have appeared for you, might lie down ſafely, Acts 27. 13. 14. we reade of a ſoft ſouth-wind, that did blow, but the Text ſaith, that not long after there aroſe a tempeſtuous wind called Euroclydon. So if we have a falſe peace,Tranquillitas iſta tempeſtas erit: Hieron. it may blow as that ſouth wind did, ſoftly and ſtill, but certainely the Euroclydon, the moſt terrible Eaſt-wind will follow after. 2 Chron. 20. 30. Jehoſaphat was quiet, for his God gave him reſt, Suppoſe we ſhould be quiet, and our owne baſe counſells and our own complyances ſhould give us reſt, our quiet would never be ſecurity to us, there will follow diſmall things afterward; but then is a people quiet ſafely, when we have the peace of God, together with the God of peace. Phil. 4. 7. The peace of God which paſſeth all underſtanding, keepe your hearts &c. Then preſently, ver. 9. The God of peace ſhall be with you. We would be loth to be without the God of peace, then let us be loth to have any peace but the peace of God. You all deſire Peace, and ſo the adverſary pretendeth; take heed you be not deluded with vaine words; that which is your end in your thoughts, is their means to drive on their deſignes; and what good will ſuch a peace doe you? you will be no more ſecure then you are, nay your danger will be far greater. Laſtly, It is Gods owne gift to his people to lie down ſafely, Obſer. this is a further bleſſing then to have the ſword and bow broken. We may be delivered from our enemies, but the Lord may afrighten our conſciences with viſions in the night, hee may terrifie us a thouſand wayes, and take away our ſecurity, therefore he addeth this, I will breake the bow & the ſword, and then I will make thee lye down ſafely. This is a precious mercy, it is recumbere faciam, in fiducia dormire faciam fiducialiter, I will make them lye down in truſt and confidence, that is, to go to bed without any feare of evill to befall us afore morning. We little thinke what a mercy this is, we have many nights lain down ſafely, and ſlept quietly, and have riſen up comfortably, you have little thought of the giving God the glory of this mercy. Many of our brethren in divers Countries would prize ſuch a mercy now, when they goe to bed they are afraid of every little noice, and can ſcarce have a nights ſleep, but are ſcared with Alarums. What would ſome of our brethren give for one nights reſt in ſafety, that when they goe to bed they might ſay, Well, I hope this night I ſhall have quiet reſt, I ſhall not be troubled in my ſleep. In many places they are faine to ſleep in the day, and to watch in the night. It is true, here in the City you can go to bed & ſleep quietly,The blesſing of a quiet ſpirit in troubleſome times & riſe quietly, Oh think of thoſe that want this mercy, and give God the glory of it while you have it. It is a mercy of God, a great priviledge for the Lord to quiet our ſpirits in theſe dangerous times, in theſe trembling dayes, when every mans hands are upon his loyns. Many who are free from their adverſaries, yet through the timerouſneſs of their ſpirits they cannot have one nights quiet, they turmoyle themſelves without own thoughts, Oh what will become of us hereafter? It may be the enemies will come, and we ſhall loſe our lives, and all will be rent-from us, and this makes them that they cannot lye downe ſafely, though danger be not yet neere them, but when God is pleaſed to quiet the heart in the moſt troubleſome times of all, that you can lye down ſecurely, this is a choyce mercy, it is a fruite of the Covenant. This mercy the Lord promiſeth, Pro. 3. 23. Then ſhalt thou walke in thy way ſafely, thy foot ſhall not ſtumble. Mark the 24 ver. When thou lyeſt down thou ſhalt not be afraid, yea thou ſhalt lye down, and thy ſleepe ſhall be ſweet, be not afraid of ſudden feare, for the Lord ſhall be thy confidence &c. This made good to one in theſe dayes is a Text worth gold indeed. So Pſ. 107. 3. So doth the Lord give his beloved reſt; others they labour and toyle, and they eate the bread of carefulnes and are mightily perplexed, but ſo doth the Lord give his beloved reſt, that is, the Lord takes away care and thought from his beloved, and gives them reſt, ſo that they can lye downe quietly as it were in his boſome. There is a falſe [illegible: 1 letter]eſt and ſecurity of the wicked when they make a covenant with death and with hell, as Eſay 28. 16. Ye have ſaid, we have made a covenant with death & with hel, when the overflowing ſcourge ſhal paſſe through, it ſhall not come unto us; for we have made lyes our refuge, and under falſhood have we hid our ſelves. This text is as proper a text to our adverſaries as any I know in the Scripture, they promiſe to themſelves all ſecurity and ſafety they make a Covenant with hell & death, but how? they make lyes their refuge, and under falſhood have they hid themſelves. Here is a ſecurity, and it is by a covenant, with hell & death; but this Text holds forth a lying down ſafely by vertue of another Covenant, even the Covenant of God, therefore it followes, ver. 16. Behold I lay in Zion for a foundation, a ſtone, a tryed ſtone, aprocious corner ſtone, a ſure foundation, he that believeth ſhall not make haſte. It is an Obſervable Text concerning our times, there is a ſecurity upon that ground, the overflowing ſcourge will breake down all, but ſaith God, I lay in Zion for a foundation, a ſtone, a tryed ſtone, a precious corner ſtone, a ſure foundation, he that believeth ſhal not make haſte, you may be ſecure, though your enemies doe vaunt themſelves and will boaſt in their own wayes, they have made a covenant with hell & death, yet for you I lay in Zion a ſtone, a ſure foundation, he that believeth ſhall not make haſte. Although God doth not come with his deliverance for the preſent, yet you who believe, quiet your ſelves, & lye downe ſafely, and do not make haſte. A horſe ſaith the Scripture, Pſal. 33. 17. is a vaine thing for ſafety, they truſt in the creature, ver. 18. but behold the eye of the Lord is upon them that feare him, they have a greater ſafety then if they had Troopes of horſes lye about them to defend them, and ver. 20. Our ſoule waiteth for the Lord, he is our help & our ſhield, ſo Pro. 21. 31. The horſe is prepared againſt the day of battel, but ſafety is of the Lord. Let us the reſore cry with the Pſalmiſt, Lord lift thou up the light of thy countenance vpon us, then will we lye down in peace & ſleep, for thou only makeſt us dwell in ſafety. Would you have quiet ſleepe in theſe troubleſome times? make your peace with God, if there be peace within, then you may lye downe ſafely notwithſtanding all the rumors and tumults of war abroad, but if there be no peace in the heart, though you ſhould live to ſee outward peace, your ſins would dog you, they would purſue you, the terrours of the Almighty would be upon you, and you ſhould not have one nights reſt. But Lord what is all this except we may have communion with thy ſelfe, except we may have communion with JESUS CHRIST? This is the voice of a gracious heart, therefore follows that bleſſed promiſe as a further fruite of the Covenant that God would make with his people, ſaith the Lord, I will betroth thee unto my ſelfe, I will be yours too, there ſhall be a moſt bleſſed union and conjugall communion between you and me, you ſhall enjoy me in all the ſweetneſſe and love that the wife enjoyeth the husband in, though you have moſt wretchedly departed from me, yet behold, I will betroth you unto me in righteouſneſſe and in judgement, & in loving kindneſſe, and iu mercies.

The Seventeenth Lecture. HOSEA 2. 19. 20. And I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteouſneſs, and in judgement, & in loving kindnes, & in mercies. I will even betroth thee unto me in faithfulneſs, & thou ſhalt know the Lord. BUt how betroth? (this phraſe ſeems to be very ſtrange) ſhe had been the wife of God before, and was gone a whoring from him; though God ſhould be reconciled to her, one would have thought it ſhould rather have been, I will receive you againe, No, but I will betroth you. The reaſon of the phraſe is, to note that God would receive her with that love as if ſhe had been a pure virgin, and he would never upbraid her former departing from him: you have beene an adultereſſe, beare your ſhame, but for my own Names ſake I will be content to receive you again, No, but I will be[illegible: 1 letter]roth you unto me, you ſhall be as now taken to me, and your ſins ſhall be no more remembred, they ſhall be as if they had never been committed.Obſer. When God pardoneth ſin he will remember it no more, the Lord will never charge upon ſinners their former ſins. And if God will not remember the ſins of his people, of his repenting people, to charge them upon them, we ſhould not remember them, to up brayd them for them; what ever they have been before, if now converted, it is too much boldneſſe in any of us to upbraid them for any of their former ſins. I remember Beza tells of himſelfe, that the Papiſts upbraided him much for the ſinnes of his youth, for his laſcivious Poems he made before his converſion; but Beza anſwers them thus, Hi homines invident mihi graciam divinam, theſe men envy me the grace of God. I will betroth thee unto mee,Lect. 17 yea I will betroth thee unto me, I will even betroth thee unto me. The repenting Church might ſay, How is it poſſible that ſuch an adultereſſe who hath been ſo vile, who hath been ſo impudent in her wayes of forſaking the bleſſed God, her glorious husband, who hath ſo long continued in filthy whordoms, should yet expect to receive mercy? What, this mercy, to be betrothed to God, to be taken as if she were a chaſt Spouſe before him? Yes ſaith God, I will do it, and therefore it is repeated three times for the aſſurance of the humbled repenting Church that God will again betroth himſelfe unto her, and that with ſome Emphaſis, I will betroth, yea I will betroth, even I will betroth: there is betrething, and betrothing, and betrothing, and I, and I, and I, shewing how much the heart of God is in this thing. As if God should have ſaid, Though you think ſuch a thing can never be, you ſee nothing but cauſe of doubting and diſcouragement in your ſelves, but I wil doe it, yea I wil doe it, and it is thus repeated to note alſo the excellency of the mercy that is in it. It is an excellent mercy indeed that the Lord will take a people into ſo neer a communion with himſelfe, from this mercy floweth moſt glorious mercies, I will doe this ſaith God, I need ſay no more, here is mercy enough to ſatisfie any ſoule living, I will doe it, I will doe it, I will doe it. But will this mercy hold? will it hold? I have already apoſtatized from the Lord, I have ſtill an apoſtatizing heart, & am like to fall off from God againe, and ſo may condition is like to be worſe then ever yet it was; no ſaith God, I will betroth you unto my ſelfe for ever, my heart shal bee for ever towards you, and your heart shall be for ever towards me, there shall never bee any breach of conjugal love and communion betweene you and I any more. But the Lord is a righteous God, he is a God of infinite juſtice, and I have moſt fearfully ſinned againſt him, oh the hideous ſins that I ſtand guilty of before him! how shall that infinite juſtice of God be ſatisfied for my ſinnes? this is the care of a repenting heart, not onely to obtain mercy for pardon, but how shall that juſtice of God be ſatisfied? Yes ſaith God, I will have a way for that too, though you have been very ſinful, yet when I receive you to mercy, it ſhall be in ſuch a way as I will be righteous, as wel as gracious, I wil doe it in righteousneſſe, it shal be no dishonour at all to my righteouſneſſe, that I take you again to my ſelf. And I wil put ſuch a righteous frame into your hearts, that it shal be no ſcandal unto me before the Nations that I have betrothed ſuch a one as you unto my ſelfe. But what reaſon can there poſſible be that God ſhould do thus? how can it be imagined that ever the Lord should do ſuch a thing as this? God hath ten thouſand wayes to honour himſelfe, though we perish for ever, no people have ever provoked him as wee have done ſaith this repenting Iſrael. Well ſaith GOD, though you know no reaſon why it should be done, yea indeed though there bee no reaſon at all in your ſelves, yet that which I will doe, I will doe it in judgment too, I know a reaſon why I will do it, it is not a raſh thing that I ſhall do, I will do it in judgement, it is no other thing that now I promiſe you, but that I have exerciſed my wiſdome about from all eternity, it is not onely a worke of my grace and mercy toward you, but it is a work of my wiſdome too, and there will one day appeare a glorious ſhine of wiſdome in this my work of taking you unto my ſelfe again, I know what I do in it, yea and on your part though hitherto you have ſeene no ſuch excellency in my wayesto cleave to them, but you have departed from them, and followed other lovers, yet I ſhall when I come in wayes of mercy to you, convince you ſo of the vanity of all other things your hearts runne after, and of that fulneſſe of good there is in me to ſatisfie your ſoules for ever, that you ſhal ſee infinite reaſon to joine your ſelves unto me in an everlaſting covenant. You though there were ſome more ſpecious shews in wayes of falſe worship, but when you shal be reconciled, you shal ſee there is infinite reaſon in thoſe wayes of worship your ſoules have heretofore rejected, you shal not only have your affections a little ſtirred, and have ſome heate for the preſent, but that change that shal be in you shal be out of judgment, I will betroth you unto me in judgement, in judgement on my part. I will have reaſon for what I doe, and in judgement on your part, you shall ſee reaſon for what you doe, you shal ſee ſo much reaſon in comming in to me, that you shall admire at the former folly of your hearts, when you departed from me, and ſought your comforts elſe-where. The workings of my heart shal be in judgment toward you, and the workings of your hearts shal be in judgment toward me. But take it at beſt that my heart doth indeed come in to God, yet I ſhall remain a poor, ſinful, weak creature, there will hang upon me many infirmities that will be grievous to the Spirit of the holy and juſt God. Well ſaith God, I will betroth you unto me in loving kindneſſe. I wil deale gently and favourably with you, I will not take advantage of your failings and infirmities, I will remember you are but flesh, I will have a tender reſpect to you. But it may be there will not onely bee ſome ordinary infirmities which may be grievous enough to the Spirit of God, but I may perhaps fall into grievous offences that will provoke the Spirit of God bitterly againſt mee, and ſo I ſhall fall into as woful, yea worſe condition then before: No ſaith God, I will betroth you unto me in mercy as well as in loving kindneſſe, my bowels of mercy ſhall yearn toward you, not only to paſſe over leſſer infirmities, but to ſwallow up greater iniquities. And accordingly I will worke in you gracious diſpoſitions of loving kindneſſe towards mee, you ſhall have a moſt ſweete and ingenuous diſpoſition of ſpirit, you ſhall doe what you doe for mee out of principles of love, out of abundance of ſweetneſſe in all your ways, that perverſe, ſurly, crooked, ſowr ſpirit of yours towards me ſhall be changed into a ſweet, gentle, gracious frame. And this ſweeteneſſe and loving kindeneſſe ſhall be in you toward one another, you ſhall have your hearts changed that were ſo rugged, and ſo harſh, and peeviſh toward one another afore, when I am once reconciled unto you, you ſhall be reconciled one to another. And you ſhall have bowels of mercy, as my bowels ſhall yerne towards you, ſo your bowels ſhall yern toward me, as it ſhall pity my ſoule to ſee you in miſery, ſo it ſhall pity your ſoule to ſee me diſhonoured, and you ſhall have bowels likewiſe one toward another, pitying one another, and helping, and relieving one another in the greateſt ſtraits, I will betroth you unto me in loving kindneſſe and in mercy. But there are many glorious promiſes that we find God made to his people, ſurely according to what wee read in his word there are great things to be done for them, ſhall ever theſe promiſes be made good unto us? If wee may have mercy, though we be never ſo low, if Gods loving kindneſſe be manifeſted unto [illegible: 1 letter]s in a way of reconciliation, though wee be but hired ſervants; if we may be Spouſes, though we be kept hardly, it will be well with us: But ſaith God, there are glorious promiſes made to the Church, and I will fulfill them all unto you; though you have departed from me, and provoked me againſt you, yet upon your returning you ſhall be ſo received, as to have intereſt in all the precious, gracious, glorious promiſes I have made to the Church, I will make them all good to you, for I will betroth my ſelfe unto you in faithfulneſſe, as well as in mercy; looke what ever I have ſaid concerning my Church, that is yours to be made good to the uttermoſt, and there is nothing that can be for your good, that concerns me as a loving huſband to doe, but you ſhall be ſure to have it: And as for you, howſoever your hearts have been hitherto unfaithful towards me in departing from me, yet now you ſhall have put into you a faithful ſpirit, there ſhall be faithfulfulneſſe on your part as well as on mine, ſo as my heart ſhall confide in you, you ſhall not deale falſely with mee as before; your hearts ſhall confide in me, that I will deale faithfully with you, and my heart ſhall confide in you, that you will deale faithfully with me, ſo that whatſoever befalls you, yet you ſhall be faithfull to me, and faithfull one to another, ſo as your hearts ſhall truſt one in another. I will betroth you unto me in faithfulneſſe. And whereas it is but little that yet you have known of me, and this indeed hath been the cauſe of all your vile departings from mee, becauſe you have not known me the Lord, therefore you ſhall know the Lord; know him in another manner then ever yet you knew him; I will ſhew my glory to you, I will open my very heart to you, the ſecret of the Lord ſhall be with you, you ſhall all know me, though your parts be but weak and meane, yet you ſhall be taught of God; perhaps you may be ignorant of other things, but you ſhall know the Lord. And as for outward bleſſings, you ſhall have your fill of them too, all the creatures ſhall be moved towards you to comfort you, to ſuccour you; Let Iezreelory to the corne, the corne ſhall cry to the earth, and the earth ſhall heare the corne, the earth ſhall cry to the heavens, the heavens ſhall heare the earth, and the heavens ſhall cry to me, and I will heare the heavens; There ſhall be in them, 1 a readineſſe to help, 2 a greedineſſe to relieve you; yea 3 a concatenation of them all, 4 and I will joyn them for the good of Iezreel. But yet we are a people ſcattered about the world, and moſt of us are conſumed: but, I will ſow her unto me in the earth; you were ſcattered, this is a judgment, but now it is turned to a mercy, your ſcattering is as ſeed, you ſhall fructifie, & encreaſe abundantly, & ſo be a bleſſing to the whole earth. But we have lien underthe curſe of God a great while, and have ſeemed to be rejected; but ſaith God, I will have mercy upon her that had not obtained mercy. Laſtly, we are a proverb uuto all the world (as you know the Jewes are) we are a by-word, a ſcorn, a reproach amongſt all people, they ſay, God had rejected us, and ſo trample upon us: No ſaith God, I will not onely betroth you to my ſelfe, but it ſhall appeare to all the world you are my people, I will ſay to you which were not my people, you are my people; though you be a people ſcorned and vilified in the world, yet I will owne you, and it ſhall appeare ſo, your low and miſerable condition ſhall not hinder me from ſaying, you are my people: and as for you, whatſoever you ſhall meet withall in my wayes, whatſoever you ſuffer for my worſhip, though it be ſcorned and deſpiſed in the world, yet you ſhal own it before the world, and you ſhall ſay, Thou art my God. Thus you have a ſhort paraphraſe upon this gracious expreſſion of God to his reconciled people. You have here but a flaſh of this mercie of the Lord to his Saints. But when was all this fulfilled you will ſay? or is it to be fulfilled? to what times does this propheſie refer?Quest. There is in part the making good this propheſie, when ever a ſoule is brought into the embracing the Goſpel; but the height of this ſhall be at the calling of the Jewes,Anſw. then not only the ſpiritual eſtate of particular converted ſoules ſhal bee thus happy, but the Church ſtate ſhal bee thus, the viſible Church ſhal be betrothed unto the Lord for ever. We cannot ſay ſo of any viſible Church here, there is no viſible Church but may fall off from the viſibility of it, but when God ſhal bring in the Iewes, they ſhall never fall off from the viſibility of their Church-communion. Revel. 21. 2. ſeemeth to have reference to this propheſie. And I John ſaw the holy City, new Jeruſalem, coming down from God, prepared as a bride adorned for her husband: And I heard a great voyce out of heaven, ſaying, Behold the Tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf shall be with them, and be their God. This hath almoſt the ſame words that wee have here in this propheſie that is to be fulfilled in that glorious Church-eſtate, that ſhal bee when God calls home to himſelfe his own people: Mark there, God himſelf shall be with them; God is always with his people; but God himſelfe, that is, a more eſpeciall, and immediate, and full preſence of God ſhall be with them. But the words muſt have yet a more full ſearch into them I will betroth thee.] The Scripture makes much mention of Eſpouſals and of marriage, to expreſſe the great myſterie of the grace of God to his people. The holy Ghoſt ſeems to delight much in this Allegory: there is none more frequent in Scripture then it, which is a very great honour to a married condition: And ſuch ought to be the lives of thoſe that are in a married condition, as much as may be to reſemble the bleſſedneſſe of the condition of a people reconciled unto God, for in all ſimilitudes there muſt be ſomething in the thing to reſemble that which it is brought for. Married people ſhould ſo live, as all that behold the ſweetneſſe, the happineſſe of their lives, may be put in mind thereby of that ſweetnes & happineſs there is in the Churches comunion with Jeſus Chriſt. I appeale to you, are your lives thus? Now in a married condition there are theſe foure things moſt remarkable. Firſt, There is the neereſt unino that can be, They two ſhal be made onefleſh; this is the power of God in an Ordinance, conſider it, two that not perhaps a month before were ſtrangers one to another, never ſaw the faces one of another, did not know that there were ſuch in the world, if they come under this ordinance, though it be but a civill ordinance,The ſtrong union in marriage. theſe two ſhal now be neerer one to another then the child that came out of the fathers loynes, or out of the bowels of the mother, the fruite of the wombe ſhall not be ſo neere now to thee, nor muſt it love thee ſo much as this party, that not long ſince it was a meere ſtranger unto. Whence cometh this but meerly from the power of an Ordinance? One would thinke that the affection of a mother to the fruite of her own bowels ſhould be more then it were poſſible for her to have to a ſtranger ſhe had never ſeen before in her life; but it is not ſo, when a woman cometh under this Ordinance, ſhe now commeth to have (according to that which is her duty) more affection to one that was ere while a ſtranger, then to the child that came forth of her owne bowels, ſo a man then to one that came out of his owne loynes. Here is the power of Gods Ordinance, though but civill. Now then if an Ordinance of God, though but civill, hath ſuch an efficacy in it, what efficacy have divine Ordinances then? Certainly they have mighty efficacy upon the ſoule when they are adminiſtred in the way of God. So it is here, I will betroth thee; as if God ſhould ſay, thou waſt not long ſince as a ſtranger unto me, one caſt off, yea thou waſt as an enemy unto me, but now all the creatures in heaven and in earth, the very Angels themſelves ſhall not be more deare unto me, in a nearer communion then you. This is true of a wretched ſinfull creature that hath not onely been as a ſtranger unto God, but an enemy unto him, he cometh now upon converſion and union with Chriſt, to be in a nearer conjunction and further communion with God then the very Angels in heaven are in ſome regard, for they are never ſaid to be the Spouſe of the Son of God ſo as the Saints are. This is the mighty power and love of God in uniting his Saints to his Son. Secondly,Conjugall communion the ful. leſt There is in nothing in the world that full communication of one creature to another, as there is in that condition of marriage; ſo in our ſpiritual marriage with Chriſt, there is an inconceiveable communion of one to another [illegible: 2 letters]ally, God hath two wayes of communication of himſelfe, one is infinite, that is to his Son in that inconceivable myſterie of the generation of the Son; he hath other wayes of communication of himſelf after a finite manner; but of al the finite ways this is the greateſt, his comunication of himſelf to his Saints in Chriſt; God hath no ſuch comunication of himſelf to all the creatures, as he hath to his Saints in his Son. God in compariſon communicateth little or nothing of himſelf to the frame of heaven & earth, ſo as he doth to any one of his Saints. So far as there wants communion in a married eſtate, ſo far there wants the bleſſing of it, it ſhould be full: The communion of God to his Church is a full communion, his wiſdome, power, riches are made over to the Saints, the merits, the righteouſneſſe of Chriſt are made all over to them. This is mutuall, there is no ſuch communication of any creature to another, as there is of the hearts of the Saints to God; one converted to God, lets out his heart into God in a fuller way then any creature can let out it ſelfe to another creature. Suppoſe all the creatures in the world ſhould have their beauty and excellency put together in one, and preſent it ſelf wholly unto thee to be an object of thy delight, yet it were not poſſible that thou ſhouldſt communicate thy ſelf ſo fully to it, as thy ſoul will communicate it ſelfe to God upon thy converſion. The ſoul gives up it ſelfe to God, as into an infinite ocean of goodneſſe, ſo as it would not retaine any thing of its owne, as a drop of water into a tun of wine, it retains not its ſavour or colour that it had before, but it is as it were turned into wine. And hereby you may know whether your converſion be right yea or no, As that which is Chriſts cometh to be thine, ſo that which is thine cometh again to be Chriſts. My beloved is mine, and I am his, ſaith the Church. Hence it is that the honour that Chriſt the Husband hath, reflects upon the Saints; they ſhine with the brightneſſe of his beams. Eſay 43. 4. Since thou waſt precious in my ſight thou becameſt honourable. It was wont to be the cuſtome among the Romanes in their marriages, when the wife was brought home, ſhe had this ſpeech,The Saints partake of Chriſts honour, and they are an honor unto Chriſt. Where you are Ca[illegible: 1 letter]us, I am Caja. How meane ſoever the woman was before, yet being married, ſhe partakes of the honour of her husband. So the Saints, whatſoever they were before, they are now looked upon as honourable in the eyes of the Father, in the eyes of Chriſt, in the eyes of the holy Ghoſt, aud in the eyes of the Angels and the reſt of the Saints, who are able to diſcerne their excellency. And ſo on the other ſide, (for ſtill it is mutuall) as the Church hath honour from the luſtre of the beams of Chriſts glory, ſo even the Church is a glory unto Chriſt. As the Scripture ſaith, The wife is the glory of the man. (which place heretofore you have had opened unto you) ſo the truth is, the Church is the glory of Chriſt. How is that? you will ſay: It is true, Chriſt is the glory of the Church, but that the Church who is a company of poore creatures ſhould be the glory of Chriſt, how can that be? yes, it is ſo, Chriſt accounteth himſelfe glorified before the Father, that he hath ſuch a Spouſe. Mark that place, 2 Cor. 8. 23. Whether you inquire of Titus, he is my partner, or of our brethren, the meſſengers of the Churches, the glory of Chriſt, Titus and the brethren are there called the glory of Chriſt. And Epheſ. 1. 23. the Church is ſaid to be the fulneſſe of him that filleth all in all. Howſoever we are to be low in our own eies, yet this is certaine, that it is the glory of Chriſt before the Father and the bleſſed Angels, that he hath ſuch a Spouſe as he hath. Hence Rev. 21. 9. Come, Behold the Bride, the Lambs wife: The very Angels rejoice in this, O come, behold the Bride, the Lambs wife. Certainly had it not been for the glory of Chriſt, the Angels would not in ſuch a triumphing way have called all to behold the Bride the Lambs wife. They call to behold the glory of Chriſt in his Bride, Pſalm, 45. the Church is deſcribed to be brought in to the King all glorious and beautiful, with ara[illegible: 1 letter]ment of needle-worke, &c. Chriſt rejoyceth, and his very heart even ſprings againe to preſent his Church unto his Father, Father here behold my Spouſe that I have married unto my ſelfe. It is true, a childe may ſometimes marry againſt his fathers conſent, ſuch a one as he may be aſhamed to think of bringing to his fathers houſe, becauſe ſhe will be a diſgrace to his father and his friends: But how mean and ſinfull ſoever we are in our ſelves, when once we are betrothed unto Chriſt, he will not thinke it any diſhonour, no not before his Father, that he hath ſuch a Spouſe, but he will account it his glory before him and the bleſſed Angels, that he hath betrothed her unto himſelf.Afflictions are mutual betweene Chriſt and his Church And again, this communion makes the Afflictions of Chriſt the Churches afflictions, and the afflictions of the Church the afflictions of Chriſt. There is a communion in evill things as well as in good. The very ſins of the Church come to be charged upon Chriſt; as a woman that was in debt before maryage and ſo ſubject to arreſts, if ſhe be once maryed ſhe is no more troubled with the Serjeants, none can arreſt her, but all the debts are charged upon the man: ſo though we be in debt, owing a debt of puniſhment becauſe we have not payed the debt of obedience, and while we are out of Chriſt, before this bleſſed marriage, we may feare every moment to have ſome ſergeant of the Lord upon us to arreſt us, to hale us to priſon, there to lye untill we have paid the uttermoſt farthing; but when the ſoul is married unto Chriſt, all debts, all ſinnes are all tranſacted upon Chriſt, all charged upon him, if the law come now and require ſatisfaction, if juſtice comes you may ſend them unto your husband to anſwer all, and he will not take it ill. A husband perhaps may take it ill, and thinke he hath brought himſelf to miſery, when arreſts come upon him for his wives debts, it may take off his heart from her, but Chriſt will never love you the worſe for all your debts when they are charged upon him, he will willingly ſatisfie them, and he will rejoyce in the ſatisfaction of them before his Father. And if there be any affliction befall you, Chriſt is afflicted with you. Eſay 63. 9. In all their afflictions be was afflicted. So on the other ſide, all the afflictions of Chriſt are the afflictions of the Church; doth Chriſt ſuffer? you take it unto heart as if it were your own ſuffering. Chriſt takes your ſufferings unto heart, as if [illegible: 1 span] his own; [illegible: 1 word] And you take the ſufferings of Chriſt unto heart as if they were your owne. Thirdly, In a married condition there is a mutuall intire love. That is, Firſt,Intire love in a married condition in three things. loving the perſon more then what cometh from him. True conjugall love is pitched upon the perſons mutually, rather then upon the eſtates, or any thing they enjoy by the perſon. So on Chriſts part, his love is pitched upon the perſons of the Saints, Chriſt loves your perſons more then al your actions. It is true, all theſe gracious actions you doe are lovely before Chriſt, for they ate the fruits of his ſpirit, but know, the pitch of Chriſts love is upon your perſons chiefly. So the pitch of your love, if it be a right conjugall love, is upon the perſon of Chriſt rather then upon any thing that comes from him; thou ſeeſt him altogether lovely in himſelfe, beſides thoſe riches of pardon of ſin and precious promiſes that thou enjoyeſt by him, his perſon is that which ſatisfies thy ſoule. Secondly, In priſing the love each of other, true love can be ſatisfied witht nothing elſe but love, love villifies every thing that is tendered, except it comes as a fruit of love, and if there be love, a little is highly prized, if it be but a cup of cold water, it is more then a kingdome without it, the giving the body to be burned is nothing without it. I will give you two Scriptures, one wherein the Saints prize Gods love, the other wherein God prizes the Saints love, Pſal. 36. 7. How excellent is thy loving kindneſſe O God. Pſal. 91. 14. Becauſe he hath ſet his love upon me, therefore will I deli[illegible: 1 letter]er him, I will ſet him on high. Thirdly, This intire love is a love in all conditions. Chriſt loves his Church in their afflictions as intirely as he doth out of their afflictions. Deut. 32. 10. He found him in a deſart land, and in the waſt howling wilderneſſe, he led him about, he inſtructed him, hee kept him as the apple of his eye. Marke, they were in the wilderneſſe, in the waſt howling wilderneſſe, yet even there they were deare unto Chriſt, they were kept as the apple of his eye. The Church on the other ſide looks upon Chriſt in his afflictions as lovely ſtill as ever, Cant. 1. 12. A bundle of myrrhe is my well beloved unto me, he ſhal lie all night betwixt my breaſts. Myrrhe is a bitter thing, yet the Church profeſſeth that Chriſt though bitter in his afflictions, ſhould lie as lovely betweene her breaſts as a bundle of myrrhe. I remember Herodotus reports of one Artemeſia, Queen of Halicarnaffus (and Plinie ſpeaks ſomething of her too) when her husband was dead, ſhe took his aſhes & drank it in wine out of reſpect to him though dead. The Church loveth a crucified Chriſt as well as a glorified Chriſt. A moſt notable example of the love of a Spouſe to her husband wee have in our Engliſh Chronicle, Elenor the wife of Edward the firſt, the King having got a wound by a poyſoned dagger, ſhe to ſhew the intire love ſhe bare to her husband, becauſe ſhe thought if the poyſon did ſtay a while in the wound there would be no cure, therefore with her own mouth ſhe ſucked out the poyſon that was in the wound, & ſo ventured the loſſe of her own life to preſerve her husbands. Here was love in a Spouſe to her husband. There is the like love of the Church unto Chriſt, if Chriſt be wounded with the poyſonous tongues of ungodly men in reproaches and blaſphemies,Vtinam dominus avertat adverſarios ab eccleſia & in me omnia ſua tela convertant, meo ſanquine ſitim ſuam expleant. Ambr. let him be never ſo perſecuted in the world, they that are truly gracious are willing to ſuck in that very poyſon to themſelves, ſo they may take it from him. Let the reproaches of Chriſt fall upon me, O let me ſuffer rather then Chriſt. It was Ambroſe his wiſh, Oh that God would turne all the adverſaries of the Church upon me, that they might turne all their weapons upon me, and ſatisfie their thirſt with my blood, this is the diſpoſition of a true ſpouſe of Chriſt. The fourth is unſpeakable delight; communion hath delight: the greateſt communion, the greateſt delight: the greateſt delight that God hath is to communicate himſelfe, to his Son firſtly, and next in letting out himſelfe to his Saints. If there be delight in God in letting out himſelf to the Saints, in reaſon one would thinke there muſt needs be delight in the Saints, in letting themſelves out into God, in flowing into God. God takes ſuch delight in letting out his mercy to his Saints, as that he was well pleaſed with the death of his own Son as a meanes conducing thereunto. One would thinke that the death of Chriſt ſhould be the moſt abhorring to the heart of God of any thing in the world,Mutual delight betweene Chriſt and the Saints. yet the Scripture ſaith God was well pleaſed with it, Eſay, 53. 10. Why was God pleaſed with it? Becauſe the Lord ſaw this was the way for him to communicate himſelf in the fulneſſe of his grace unto his Church, and therefore though it coſt him ſo deare as the death of his own Son, yet he was well pleaſed with it. And as for Chriſt, he takes delight in letting out himſelf to his people, after he had ſuffered, the Text ſaith, he was ſatisfied when he ſaw of the travell of his ſoul. As if Chriſt had ſaid, O let me have a Church to communicate my ſelf unto, though I ſee it hath coſt me my blood, it hath coſt me all theſe fearfull ſufferings, yet I am ſatisfied, I thinke all is well beſtowed, ſo I may have a people to partake of my love and mercy for ever. Cant. 4. 9. Thou haſt raviſhed my heart, my ſiſter, my ſpouſe, thou haſt raviſhed my heart with one of thine eyes. Then for the Saints, the delight they have in communicating themſelves unto Chriſt is unutterable. Stay me with flaeggons, comfort me with apples, for I am ſick of love, ſaith the Church, Cantic, 2. 5. Pſal. 63. 5. My ſoul ſhall be ſatisfied with marrow and fatneſſe, and my mouth ſhall praiſe thee with joyfull lips, when I remember thee upon my bed, and meditate of thee in the night watches. Take this note, the more fully you lay out your ſelves for Chriſt, the more comfort you ſhall have in your lives. Here is the great difference between hypocrites and others in the comfort of their lives. It is impoſſible that any hypocrite can have that comfort in his life as a gracious heart can have, upon this ground, becauſe a hypocrite reſerveth ſomewhat of himſelf for ſomething elſe, there is not a full comunication of himſelf unto Chriſt, he alwayes keepes ſomewhat back and thereby loſeth his comfort: But a gracious heart fully letting out himſelfe into Chriſt, from thence cometh the comfort, & ſweetneſs that he hath in the ways of Chriſt above all hypocrites in the world. Perhaps you thinke that the onely comfort you can have is by receiving ſome benefit, ſome mercy from God, you are much miſtaken, the comfort of letting your hearts out to God, is a greater comfort then any comfort you have in receiving any thing from God. And now, Oh how happy are they unto whom Chriſt is thus eſpouſed! How comfortably may you live being made ſure to Chriſt? and how comfortably may you die? It is our work to ſeeke to draw ſoules to Chriſt, to allure ſoules to be in love with him. Gen. 24. 35. You may ſee what courſe Abrahams ſervant took in drawing the love of Rebekah and her friends to his Maſters ſon, he begins wi[illegible: 1 letter]h telling them that he is the ſervant of Abraham, and that the Lord had bleſſed his Maſter greatly, ſo that he was become great, and that the Lord had given him flocks, and herds, and ſilver, & gold, and that he had an onely ſoone that was to be heire of all this. This is the work of Miniſters, to tell people what riches of mercy there are in God, and that all the treaſures of thoſe infinite riches of the infinite God are in JESUS CHRIST and to be let out in him, this gaines the heart. Yea it is not onely the work of Miniſters, but it ſhould be worke of every gracious heart thus to ſeek to draw ſouls to Chriſt, as Rev. 22. 17. not onely the Angels there ſay Come, but the Bride ſaith Come, and let him that hea eth ſay Come, and let him that is a thirſt come, and whoſoever will let him take the water of life freely. VVere I not in ſuch a way of explication as I am, ſurely wee could not get off ſuch a point as this; but that which I ſhall ſay for the preſent is onely this. Know that it is not want of any worth in you that can hinder communion with Jeſus Chriſt, doe not reaſon in that manner. I am a poor wretched ſinfull creature, will ever Chriſt be married unto me? It is not thy ſinfulneſſe, it is not thy baſe condition that can hinder thee; Chriſt never joynes himſelfe to any becauſe they are worthy, but he joynes himſelf to them that they may be worthy, hee makes them to be worthy in joyning himſelfe unto them. The woman is not married unto the King, becauſe ſhe is a Queen, but the King maryeth her, to make her a Queene. And further know, if your hearts be not taken with Chriſt to joyne with him in his holy mariage, if he be not your husband to enjoy conjugall communion with you, he will be your judge to condemn you. But beſides this betrothing between Chriſt & a ſoul, there is a betrothing between Chriſt & a viſible Church, eſpecially the Church of the Jews when they ſhall be called. God ſhal appeare in his glory when this maryage ſhall be between Chriſt and the Jewiſh Church, the King will then be in his Robes, if a man of eſtate have a ſonne to marry,Chriſtmar rying himſelfe to the Church of the Iews. and intends to ſolemnize the maryage according to his eſtate, if he have any better cloathes then other, he puts them on that day; ſo at the calling of the Jewes, the King of heaven will be in his robes; God will appeare in a moſt glorious manner to the world then ehe did ſince the creation. Yea and you know the Bridegroome too will be very fine upon the mariage day; ſo Jeſus Chriſt will then appeare, (whether perſonally or otherwiſe wee ſay not) but certainly hee will gloriouſly appeare at that day. Tit. 2. 15. We looke for the glorious appearance of the great God, and our Saviour jeſ[illegible: 1 letter]s Chriſt. And 2 Theſ. 1. 10. Chriſt ſhall come ſo as to be admired in all them that believe; the Church likewiſe ſhall then be arrayed in her fine cloaths, ſhee ſhall be then cloathed in white cleane, and fine li[illegible: 1 letter]nen, as it is Rev. 19. 8. all in the righteouſneſs of Chriſt, the great doctrine of juſtification by Chriſt ſhall be made out full and cleare. Yea and the creatures, her ſervants, ſhall put on the beſt rayment, as in a great marriage the ſervants in the houſe have new cloathes, at that day there will be a change in all the creatures, and another kind of face in the world then now there is. Then will be the marriage ſupper, and happy ſhall thoſe be that ſhall then be found worthy to enter into the bed-chamber; let us now love Chriſt, let us now cleave to him, let us now ſuffer for him; we may perhaps be ſome of thoſe, who beſide our eternal enjoyment of chriſt in heaven, may enjoy him in this mariage upon the earth. But we muſt leave this argument, we ſpake ſomething of it in the end of the firſt chapter. And I will betroth thee unto me for ever. [For ever.] This adds to the mercy to make it glorious, this [for ever] makes a miſery though never ſo little, an infinite miſery, and a mercy, an infinite mercy. This betrothing for ever, ſhall be fulfilled in a viſible church communion to the Jewes, and in the ſpirituall communion of Chriſt with the ſoule for the preſent. Of the viſible form firſt. Iſa. 60. 15. I will make thee an eternall excellency, a joy of many generations. I thinke this is not onely meant concerning the ſpiritual happines of the Saints, but that God hath a time to make his viſible church to be an eternall excellency, and a joy of many generations, an excellency that ſhall never have an end. And this their perpetuall condition, their enduring happineſſe ſhall ariſe from three grounds. Firſt, from the precious foundation that ſhall be laid upon that Church when it ſhall be.The grounds of the enduring happineſs of the Church. Iſa. 54. 8. With everlaſting kindneſſe will I have mercy on thee, ſaith the Lord; but mark the ground, verſ. 11. Behold I lay the foundation with Saphires; all the rubbiſh ſhal be taken away, it ſhal not be raiſed upon a rubbiſh foundation. God will lay the foundations of it with Saphires, and then with everlaſting mercy he will embrace that Church. Secondly, that Church ſhall be in a peaceable condition, no rent, no diviſion there, therefore in a perpetuall condition. Eſay 33. 20. A Tabernacle that ſhall not be taken down, not one of the ſtakes thereof ſhall ever be removed: Why? the very words before ſhew the reaſon, Jeruſalem ſhall be a quiet habitation. Thirdly, this Church ſhall look wholly at Chriſt as their Judge, and their Law-giver, and their King. Iſa. 33. 22. The Lord is our Judge, the Lord is our Law-giver, the Lord is our King. Churches are ready to change, while they mixe other things with the worſhip of Chriſt, and the lawes of men with his laws; but when they can look to him, I mean in that which is ſpirituall, as their Law-giver, as their Judge, and as their King, then the happineſſe of it ſhall be perpetuall never to ceaſe in this world, the Lord Chriſt will betroth this Church unto him for ever. Though I verily think the holy Ghoſt aymeth at this in great part, yet we are to underſtand this betrothing for ever, further of the ſpirituall communion the ſoul hath with Chriſt. When Chriſt betroths himſelfe unto a ſoule, it is for ever; the conjugall love of Chriſt with a gracious ſoule ſhal never be broken: At the firſt, mans condition was ſuch, as man laid hold upon God, and let goe his hold; but now God lays hold upon man, and hee will never let goe his. The bond of union in a believer runs through Jeſus Chriſt, it is faſtned upon God, and the ſpirit of God holds the other end of it, and ſo it can never be broken; This union is in the Father who hath laid a ſure foundation, 2 Tim. 2. 19. Rom. 9. 11. In the Son who loves his to the end, Iohn 13. 1. In the Spirit, who abides in the elect for ever, John 14. 16, 17. Eſay 54. 10. The mountains ſhall depart, and the hills be removed, but my kindneſſe ſhall not depart from thee, neither ſhall the covenant of my peace be removed, ſaith the Lord that hath mercy on thee. My loving kindneſſe ſhall be more ſtable with thee, and endure longer then the mountains themſelves. It is as ſure as the ordinances of heaven. Jer. 31. 35, 36. Thus ſaith the Lord, which giveth the Sun for a light by day, and the ordinances of the Moon and of the Stars for a light by night, if thoſe ordinances dopart from before mee, then the ſeed of Iſrael ſhall ceaſe, &c. And Jer. 33. 20, 21. Thus ſaith the Lord, if you can break my covenant of the day, and my covenant of the night, that there ſhould not be day and night in their ſeaſon, then may alſo my covenant be broken with David my ſervant. You have theſe three expreſſions of the abiding of Gods love to his people. 1. The continuance of the mountains. 2. The continuance of the ordinances of heaven and earth. 3. Gods covenant with night and day. Here is the bottome of conſolation to the Saints, They ſhall be kept by the power of God, 1 Pet. 1. 5. As if God ſhould ſay, the ſpeciall power that I meane to put forth in this world, ſhall be to uphold the ſpirits of my Saints, to bring them to ſalvation, certainly it is ſo. The ſpeciall work that God hath in this world to exerciſe his power about, is to keep Chriſt and the Saints together. Though it be through Gods power that the heavens and the earth be kept up, yet if God muſt withdraw his power from one, hee would rather withdraw it from upholding heaven and earth, then from upholding one gracious ſoule that hath union with his Son. The union that is between Chriſt and his people, it is too neere an union ever to be broken.Sicut imposſibile eſt fermentom mixum a paſta ſeparari, quia immutabit paſtae naturam, it a imposſibile Chriſtianus rapi aChristo, quia eſt in eis Chriſtus fermentum, it a incorporatus, ut unum ſit corpus, una maſſa. Luth. I remember Luther hath a notable expreſſion about this: As it is impoſſible for the leaven that is in the dough to be ſeparated from the dough, after it is once mixed, for it turneth the nature of the dough into it ſelfe; ſo it is impoſſible, ſaith he, for the Saints ever to be ſeparated from Chriſt: For Chriſt is in the Saints as neerly as the leaven in the very dough, ſo incorporated as that Chriſt and they are as it were one lump. Chriſt who came to ſave that which was loſt, will never loſe that which he hath ſaved. Heb. 7. 16. it is ſaid that Chriſt was made a Prieſt not after the law of a carnall commandement: That is, he was not made a Prieſt as the Prieſts in the law, after a ceremonial way, but after the power of a indiſſoluble life: Coeli virture, [non-Latin text not transcribed] by a celeſtiall vertue, ſo Calvin upon the place. The argument why Chriſts life is indiſſoluble, rather then the Prieſts in the law, is becauſe they were made by the power of a carnall commandement, not by a Celeſtiall power. So thoſe who profeſſe godlineſſe according to a carnall comandement in a ceremoniall way, may faile, vaniſh, and come to nothing in their way of worſhip as many have done; but ſuch as are profeſſors of Religion by the vertue of Gods Spirit in them, they have the power of a life indiſſoluble. There are two ſoul-ſtaying and ſoul-ſatisfying grounds to aſſure of Chriſts betrothing himſelfe for ever. Firſt, when any ſoul is taken in to Chriſt, it hath not onely all the ſinnes that it hath committed heretofore pardoned,Two ſoulſtaying and ſoul-ſatisfying grounds for perſeverance. but there is a pardon laid in for all ſin that is to come. There is forgiveneſſe with thee, Pſal. 130. 4. There lyes pardon with God before hand for all that is to come, as well as for that which is paſt. There is no condemnation unto them which are in Chriſt Jeſus, Rom. 8. 1. That is, there is no inſtant of time after they are once in Chriſt Jeſus wherein it can be ſaid they are under the ſentence of condemnation. Now were it not that there were a pardon laid before-hand for all ſin that is to come, there might upon commiſſion of a new ſinne be ſaid at that time, that now they are under condemnation; for if the leaſt ſin be not pardoned, there is condemnation: but this cannot be. I do not ſay the ſin is pardoned before it is comitted, for that is a harſh & improper ſpeech: for when we ſpeake of pardoning ſin, we ſpeak of a work applyed to the creature, not of that which is in God: a pardon is laid up to be applyed by God when ever the ſin is commited, ſo that there ſhal be no inſtant of time wherein the ſinner is unpardoned, & ſo under condemnation. Then ſurely he can never fall off from Chriſt; for what doth endanger the falling off from Chriſt, but commisſion of ſin? Chriſt hath as well merited at the hand of God pardon for any ſin that is to come, as he hath merited pardon for ſin paſt; do not ſay this opens a gap to licentiouſneſſe, then we need not care; No, the grace of Chriſt hath no ſuch malignity in it, in ſaying thus thou ſpeakeſt againſt thy life. The ſecond ſoul-ſtaying argument for perſeverance is, that perſeverance is a ſpiritual mercy purchaſed by Chriſt as well as any grace, Epheſ. 1. 3. Bleſſed be God who hath bleſſed us with all ſpiritual blesſings in Jeſus Chriſt. Now you will ſay, Faith is a blesſing, and Humility is a bleſſing, and Joy is a blesſing we have in Chriſt, why is not Perſeverance a blesſing, a ſpirituall blesſing too? Chriſt hath as truely and as really layd down his bloud to purchaſe the perſeverance, as to purchaſe thy pardon, as to purchaſe any thing he hath purchaſed for thee. That which Chriſt hath laid down his blood to purchaſe, ſurely muſt be had, the purchaſe of Chriſts blood ſhall not be fruſtrate. Is there any thing thou haſt by vertue that purchaſe? Thou mayeſt be as ſure of perſeverance, for Chrſt hath laid down his blood to purchaſe that alſo. Chriſtian then ſatisfie thy ſoul in this, God gives the comforts in this world, but he gives them not for ever, but when he betrotheth thee unto his Son he betrotheth thee for ever. Perhaps the Lord in mercy hath made thy life here in this thy pilgrimage very comfortable in giving thee a comfortable meet yoke-fellow, in this thy betrothing thou art happy, but this happineſſe is not for ever, thou canſt looke upon thy yoke-fellow as a mercy of God unto thee, that makes thy pilgrimage ſweet, but there muſt be a diſſolution between thee and her; but thy union with thy Husband Chriſt is for ever, there ſhall never be diſſolution of that. Perhaps ſome of you have loſt comfortable yoke-fellowes, death hath come and ſnapt aſunder the union between you, and you complain never woman loſt ſuch a husband, never man loſt ſuch a wife as I have, if you be godly you have a husband that you ſhall never loſe, it is he that will fill up relations, he ſaith, Thy maker is thy husband, Eſay, 54. 5. And further, this is mutuall, I will betroth thee unto me for ever, & I will give thee a heart that thou ſhalt cleave unto me for ever. This will afford unto us another uſefull meditation, viz. When the Lord chooſeth any ſoule to himſelfe, as he ſetteth his own heart for ever upon thar ſoul, ſo he gives unto that ſoul a principle of grace to cleave unto him for ever too; to give up himſelfe unto him in an everlaſting covenant, Pſal. 119. 112. I have inclyned my heart to performe thy ſtatutes alwayes; Is not that enough? No, he muſt have another word to expreſſe the thing, alwayes, even to the end. Davids heart was much taken with the ſtatutes of God, O Lord through thy mercy my heart is inclined to keep thy ſta[illegible: 1 letter]utes, yea and it is ſo alwayes, yea and it ſhall be unto the end. It is a kinde of pleonaſme, or rather the expreſſion of the fulneſſe of his heart, in his reſolutions never to depart from God. But what are thoſe riches Chriſt beſtoweth upon his people whom he betrotheth to himſelf? the bracelets, and ornaments hee putteth upon their necks and upon their hands are theſe. I will betroth thee unto me in righteouſneſſe, and in judgement, & in loving kindneſſe, and in mercies, I will ever betroth thee unto me in faithfulneſſe, aud thou ſhalt know the Lord. There is much of the Goſpel in this. In righteouſneſſe.] This according to ſome is underſtood, as oppoſed to disſimulation, Sine fuco, without any diſſembling, in this he aſſures his people that they ſhall finde his dealings with them altogether right and equall, and ſo I expect from you, and will cauſe it in you, that in your dealings towards me, you be right and equall, there ſhall be nothing feigned betwixt us, all ſhall be plain, right, and juſt. You know there is often a great deale of diſſimulation in marriages, great pr[illegible: 1 letter]ffers, and promiſes, and overtures of what one ſhould enjoy in the other, and when they meet not with what they expect, it cauſes great diſſention between them, and makes their lives exceeding uncomfortable; But now ſaith God, there ſhall be no diſſimulation betwixt you and me, I will deale with you in the plainneſſe of my heart, and you ſhall deale with mee in the plainneſſe of your hearts. So the word [righteousneſſe] is taken in Scripture, Iſa. 48. 1. They make mention of the God of Iſrael, but not in truth nor in righteouſneſſe, one expounds the other, I will receive you againe though you have departed from me, in the very integrity of my ſoule, doe not feare me, doe not ſuſpect me, doe not thinke though he make a ſhew of love unto mee, and of great favour, yet hee intendeth to caſt mee off at laſt: Theſe are the jealous thoughts of many troubled conſciences. Indeed I heare of mercy, and God is working toward me as if he intended mercy to me, but I am afraid he will caſt me off in the concluſion; No ſaith God, do not feare, do not ſuſpect me, this mercy I offer is bona fide, it is in the very truth of my heart, therefore let there not be ſuch ſuſpitious thoughts betwixt you and me, you may be ſure that what is fit and right for you to have from ſuch a husband as I am, that doth belong to ſuch a Spouſe as I profeſſe to take you to be, you ſhall certainly have it, you need not be afraid, for you ſhall have plain and upright dealing with me. This I take to bee one part though not all of the meaning of the holy Ghoſt here, I will betroth thee unto me in righteouſneſſe, that love I profeſſe to you I do not do it to mock you ſaith God, but I do it in truth. From whence the notes which are very uſefull may be, Firſt,Obſer. guilty hearts are full of ſuſpitions of Gods reall meaning in all his expreſſions of love and mercy. They judge God by themſelves. As they firſt ſlight ſinne, becauſe they judg of God by themſelves, they ſee not ſuch a dreadful evill in ſinne, they think God ſees it not: ſo after they have ſinned, they judge of Gods mercy by their own, they think thus; if any had offended us ſo as we have offended God, though we might ſay wee would be reconciled to him, yet wee could not bring our hearts fully to come off to it, ſomething would remain in our hearts, they therefore think ſo of God, they ſuſpect God that he doth not mean really in his expreſſions of love and mercy to them. But take heed of this, doe not judge of God by your ſelves, though you have a baſe and cruell heart, and cannot be reconciled to thoſe that provoke you; it is not therefore ſo with God. There are theſe two evils in ſin, firſt in the nature of it there is a departing from God; ſecondly, it cauſeth jealouſies and ſuſpitions of God, and ſo hinders the ſoul from coming unto God again. Secondly,Obſer. God is very carefull to prevent all theſe ſuſpitions in the hearts of his people. God deſires that you ſhould have good thoughts of him, and this is that we plead with you for, and do often open the riches of Gods grace to this end that you may have good thoughts of God, and to take off your jealouſies and ſuſpitions of him, as if there were no reall intention in all the proffers of mercy he makes to you; doe not thinke that all thoſe riches of Gods grace are meer words, they are certaine intentions of Gods heart towards you. I will betroth thee unto me in righteouſneſſ. And for your parts, I will give you a heart, you ſhall return to mee bona fide, you ſhal do it in the plainneſſe of your hearts. There was a time indeed, as Pſal. 78. 34, 35, 36. God complained of his people that they ſought him and returned unto him, nevertheleſſe they did flatter with their mouth, and lyed unto him with their tongues, there was no reality in their returning unto him, they made great promiſes, that whatſoever God ſhould ſay unto them they would do it, but there was no reality in it, yea but ſaith God, there ſhall come a time that you ſhall have righteous hearts, and that which you promiſe to me you ſhall promiſe really, there ſhall not be that falſeneſſe in your hearts, thoſe ſhews and overtures that were heretofore, but you ſhall return to me with all your hearts in righteouſneſs. God hath made adoe at firſt with us to make us believe that he is in good earneſt with us in his proffers o[illegible: 1 letter] mercy;Obſer. and much adoe there is before our hearts can be gotten to work towards God in good earneſt. Further note, this is one reaſon why God doth betroth for ever, becauſe he doth it in the plainneſſe of his heart; and this is alſo a good reaſon why the Saints continue for ever, becauſe what they do to God is in the plainneſs of their hearts. Thoſe who return to God in an hypocriticall way, will fall off, but they that return in uprighteneſſe will hold conſtant with him, Prov. 8. 18. it is ſaid of Wiſdome, that with her are durable riches and righteouſneſſe, they are put together; where there is true righteouſneſſe in the heart, there is durable riches. But yet there is another thing in this betrothing in righteouſneſſe, and that I thinke hath more in it then the former. God will be ſo reconciled to his Church, as yet he will manifeſt himſelf to be a righteous God. In the works of the riches of his grace he will manifeſt the glory of his juſtice too; I will doe it in righteouſneſſe, though indeed the Lord intendeth to glorifie rich grace, yet ſo as he will declare his righteouſneſſe to men and Angels, that in this very work of his he ſhall be acknowledged by them unto all eternity to bee a righteous God; GOD will make ſuch a way for this his love and goodneſſe as that hee will have ſatisfaction to his juſtice in it. That place, Rom. 3. 25, 26. is remarkable for our purpoſe; Whom God hath ſet forth to be a propitiation through faith in his blood; How? To declare his righteouſneſs for the remisſion of ſinnes. Marke it, it is not that he had ſet forth Chriſt to be a propitiation, to declare his mercy in the forgiveneſſe of ſins; you will ſay, What is there in the forgiveneſſe of ſins but only the mercy of God? Yes, there is ſomewhat elſe, there is righteouſneſſe too, and the Lord doth declare his righteouſneſſe in the forgiveneſſe of ſins, and therefore it is that he hath ſet forth Chriſt to be a propitiation, that hee might declare his righteouſneſſe. If the Lord ſhould have ſaid but thus, Well, you are great and grievous ſinners, I will be content freely to forgive you all your ſins, this would have declared Gods mercy, but not his righteouſneſſe: but now when the Lord hath ſet forth Chriſt as a propitiation, and forgiveth ſins through the blood of his Son, in this God declareth as much righteouſneſſe as grace. This text Luther had a great deale of do to underſtand, and he prayed much before he could get the right meaning of it; yea it is repeated again, To declare, I ſay, his righteouſneſſe, that he might be juſt, & the juſtifier of him that believeth in Jeſus; not that he might be mercifull in juſtifying him that believeth in Jeſus, but that he might be juſt in juſtifying him that believeth in Jeſus. And this is the great myſtery of the Goſpel, this is that which the Angels pry into, the Saints and Angels ſhal admire & bleſſe God to all eternity, for the reconciling riches of mercy, and infinite juſtice both in one. This was that which ſet the infinite wiſdome of God on worke from all eternity, how to find a way to ſave ſinners, and to be infinitely righteous notwithſtanding. If all the Angels in heaven, and all the men in the world had been put to it, to find out a way to anſwer this queſtion, How ſhall ſin be pardoned, the ſinner reconciled unto God, and God glorifie his juſtice? they could never have done it, but God in his infinite wiſdome hath found out a way to doe it. This coſt God dear, it coſt him the heart blood of his own Son, and that was a ſign that Gods heart was much in it, and indeed we are not Chriſtians untill in ſome meaſure we ſee, and have our hearts taken with the glory of God in this myſtery. We muſt looke at righteouſneſſe in our reconciliation, as well as to loving kindneſſe and mercy. When God is reconciled unto a ſinner, there is not only his mercy glorified, but in that way that God hath found out to ſave a ſinner, hee hath the glory of his juſtice as much, yea more then if the ſinner were eternally damned in hell. How is that you will ſay? I make that good three ways. Firſt, when God appointed a ſurety, his Son, and charged his debt upon him, to ſatisfie his juſtice, in that God would not ſpare this Sonne of his the leaſt farthing token, I mean, not the leaſt degree of puniſhment, he would not remit any thing to his Son, the Lord did hereby ſhew a ſtronger intenſe love unto juſtice, then if he had damned tenne thouſand thouſand creatures Suppoſe a malefactor comes before a Judg, the Judg will not ſpare the malefactor, but requireth ſatisfaction to the law, this ſhews that the Judg loves juſtice: but if the Iudges own ſon be a delinquent, and it appears before all the Country that the Iudg will not ſpare him, but he muſt ſatisfie the law to the uttermoſt, you will ſay the Iudge doth honour unto juſtice more in this, then in condemning many other malefactors. So when the Lord ſhall caſt many thouſands into hell, there to be tormented for ever, this ſheweth that God loveth juſtice; but when his own Son ſhall take our ſins upon him, but by imputation, & God will not ſpare him (that is the very word of the Scripture, He ſpared not his own Sonn, ſaith the Text) this declareth Gods love to righteouſneſs, more then if all the world had been damned. Secondly, ſuppoſe the ſinner that is reconciled had been damned, then the juſtice of God had been but in ſatisfying, and never had fully been ſatiſfied; but in that way that God hath found out to ſave a ſinner, his juſtice is not only ſatisfying, but it comes to be fully ſatisfied, to have enough. Now it is a greater honour to juſtice to be fully ſatisfied, then to be in ſatisfying. As for inſtance, ſuppoſe a man be a Creditor to one who owes him five thouſand pounds, this man is poore, and the utmoſt he can pay is but ſixe pence, or twelve pence a weeke; ſuppoſe the Creditor ſhould lay him in the Jayle untill he had payed all, this man would be paying, but would never be payed ſo long as the Debtor liveth; but if another rich man ſhould come and lay downe five thouſand pound at once, the man is preſently ſatisfied. Here is the difference between Gods ſatisfying his juſtice upon ſinners, and upon Jeſus Chriſt; God cometh upon the ſinner, he requireth the debt of puniſhment, becauſe he did not pay the debt of obedience, God caſt him into priſon, the uttermoſt he can pay is but twelve pence a week as it were, that is but a little, and thereforefore he muſt be ſtill paying and paying eternally, which is the very ground of their eternall puniſhment in hell, becauſe they cannot pay enough in any finite time: Now commeth Chriſt, and he fully payes the debt, ſo that juſtice ſaith it hath enough, it is ſatisfied, this is the greater glory to the juſtice of God. Thirdly, If the ſinner had been ſent down to hell, God had had the glory of his juſtice paſſively upon him, hee ſhould be for ever under the power and ſtroke of juſtice, but in the mean time the ſinner would have hated God for his juſtice, and hated juſtice; but when juſtice is honoured actively, the ſinner falleth down and acknowledgeth himſelfe guilty, putteth himſelfe under the ſtroake of Gods juſtice, and accepteth of the puniſhment of his iniquity; now God is delighted more abundantly in this active way of glorifying his juſtice, then if the ſinner ſhould have beene eternally in hell to have ſatisfied. And now Devils and all wicked men muſt needs have their mouths ſt[illegible: 1 letter]pped for ever, they cannot cry out of God becanſe he will marry himſelfe to ſuch ſinners, this is mercy, but where is his righteouſneſs? where is the glory of his juſtice? here is an anſwer to them all, though the Lord ſetteth his love upon vile ſinners, yet ſo as hee doth it in righteouſneſſe. And this is a great encouragement to come in and believe, as thus, if the ſinner be terrified with the apprehenſion of his ſinne, I ſee by them the wrath of God is incenſed, and infinite juſtice comes upon mee, and I heare that crying for ſatisfaction; this bids the ſinner know likewiſe, that God hath a way to ſatiſfie infinite juſtice, and yet to ſave thy ſoul, he will marry thee unto himſelf, and yet he will do it in righteouſneſſe. And this is a mighty helpe unto a ſinner againſt all faylings afterward, a mighty eſtabliſhment againſt a thouſand objections the ſinner may make againſt himſelf. Thus we muſt ſeek to God when wee ſeek for reconciliation, to be received againe when wee have departed from him, whatſoever GOD doth for us, hee muſt doe it in the way of righteouſneſſe as well as in the way of mercy. Take this with you ſinners, if ever you have a pardon ſealed unto you, it muſt be ſealed in the Court of juſtice as well as in the Court of mercy; therefore thou needeſt not appeale from the Court of juſtice to the Mercy-ſeat, for in that way of the myſtery of godlineſs that there is in God reconciling himſelfe unto a ſinner, there may be as much comfort in ſtanding before the bar of juſtice as at the Mercy-ſeat, that is, by ſtanding there, in and through Chriſt, for he hath made juſtice propitious to us, and now it pleadeth to mercy for us. And indeed this is the very work of Faith, to go unto God this way, when by Faith the ſinner ſhall tender up unto God the Father the righteouſneſs of JESUS CHRIST for an atonement and ſatisfaction for ſins; It brings the comfort of juſtification this way. When you come to God in any other way but this, it is but in a natural way, not in a true evangelicall way; A man by nature may know thus much, that when he hath ſinned he muſt ſeek unto God for mercy, to pardon his ſin, or elſe he is miſerable; but to ſeek unto God for pardon with a price in our hand, to tender up the merits of Chriſt for a ſatisfaction to Divine juſtice, here is the myſtery of faith; faith is not onely to rely upon Gods mercy for pardon, but this, I ſee riches of grace in Chriſt, and Chriſt my ſurety hath made an atonement, hath laid down a price, now by faith I tender up this unto God the Father, and by this way I believe my ſoul ſhall be accepted in him. What a mighty ingagement is this for us to be righteous with God? the Lord betrotheth us unto himſelf in righteouſneſſe, & we ſhould give up our ſelves to him in righteouſneſſe too. O my brethren, take this away with you, what ever you forget; If the Lord hath thus ingaged himſelfe unto us in a way of righteouſneſſe, and if it hath coſt him ſo deare to ſhew himſelf righteous unto us; what an infinite ingagement is this unto us to be righteous before him, [illegible: 1 letter]laſphemiam inge it religioni quam colit, qui quod confitetur no[illegible: 1 letter] ante omnes impleverit. Cyper. de ſing. Cler. to glorifie Gods righteouſneſſe in our converſations: I will doe it in righteouſneſſe, and you ſhall have ſuch a righteous heart, as you ſhall never be a diſhonour unto me before the people, neither devils nor wicked men ſhal ever be able to upbraid me, that I ſet my love upon ſuch creatures as you, becauſe whatſoever you were, you ſhall be now righteous. When ever we expreſſe our ſelves to be the Spouſe of Chriſt, and be unrighteous in our converſations, we upbraid Jeſus Chriſt, wee are a diſhonor unto him before Men and Angels; what you the Spouſe of Chriſt, where is this ornament, this bracelet of righteouſneſſe then? whoſoever Chriſt maryeth, he putteth upon them this Jewel of righteouſneſſe. Hee blaſphems Religion which he ſeems to honour, ſayes Cyprian; who makes not good in his life what he profeſſes.

The Eighteenth Lecture.Lect. 18 HOSEA 2. 19. —And in judgement, and in loving kindneſſe, and in mercies. IN Judgement] Some Interpreters we finde make this and righteouſneſſe to be all one, according to that Pſal. 33. 6. He loveth righteouſneſſe and judgement, and ſo paſſe it over, but we muſt not do ſo, for wee ſhall finde much of Gods minde in this. Others take judgement, as divers times it is taken in Scripture for ſanctification, ſo they would make this promiſe ſutable to that of Chriſt, John 16. 10. 11. I will ſend the Comforter, and he ſhall convince the world of ſin, of righteouſneſſe, and of judgement; that righteouſneſſe there, is the ſame with that here; judgement there by many Interpreters is underſtood of ſanctification; becauſe the Prince of this world is judged, the power of Satan is already broken, he is already caſt out of your hearts. And they thinke to ſtrengthen that by that place in Mat. 12. 20. He will not quench the ſmoaking flaxe, nor breake the bruiſed reed, till he ſend forth judgement unto victory, that is, untill he perfect the work of ſanctification, that it ſhall overcome corruption. This text in Matthew is quoted out of Eſay, 42. 3. but there we have the words ſomewhat different, there it is, He ſhall bring forth judgement unto truth. Now if that ſhould be the meaning, that by judgement is meant ſanctification, then we may learne an excellent note from the comparing theſe two Texts together; that it is all one to bring judgement, ſanctification unto truth, and to bring it unto victory, when it is in truth it will certainly be in victory. But we ſhall a little more examine this interpretation of Judgement preſently; for my part I do not think that it is meant either in this Text, or in any of the Texts named. Thirdly, I finde others make this [in judgement] to be Gods judgement againſt the adverſaries of the Church. I will betroth thee unto me in righteouſneſſe; I will deale with you in a way of righteouſneſſe, and for your adverſaries, I will deale with them in a way of judgement, you ſhall have judgement againſt them.Secunda gemma marital is annuli. Luther. Vt judicium excerceat in hoſtes verbi jam multes annos hoe agit Sathan ut per impi[illegible: 1 letter]s magiſtratus eccleſia opprimatur & doctrina per prophanos doctores depravetur, ſed videt Germania Deum indicentem Luth. in loc. So I finde Luther carries it, and he ſaith that judgement here is the ſecond pearle of the Husbands ring he gives to his Spouſe, God promiſeth to exerciſe judgement & vengeance againſt the adverſaries of the Church, and ſo he applyeth it unto thoſe times wherein he lived in Germany; ſaith he, for theſe many years wicked Magiſtrates have oppreſſed the Church, and prophane Doctors have corrupted the doctrine of it, but Germany hath ſeene God judging his adverſaries. And if we ſhould underſtand it in this ſenſe, we have a ſutable place, Eſay 54. 5. where God telleth his Church, that He that is her maker is her huſband, even the Lord of hoſts, and her Redeemer the God of the whole earth; the word there is Vindex, the avenger, he that will avenge thee of thine enemies, is the God of the whole earth, he is thy husband. This might afford a ſweet meditation, that the Lord will defend his Church from the rage of adverſaries, as the husband will defend his Spouſe being betrothed unto her; the Lord certainly will take a valuable conſideration at the hands of the adverſaries who wrong his Church. But this I thinke not to be the ſcope of the place, Another is [In Judgement] Though things be now out of order, all things ſeeme to be in confuſion, yet the time is coming when all things ſhal be ordered in the Church according to equity and right. Theſe two I thinke are meant in the former Texts, I will convince the world of judgement, that is, the world ſhall be convinced that Chriſt hath all judgement committed unto him, and he ſhews it in this, that the Prince of this world is judged; ſo that place before in Matthew, I will cauſe judgment to returne unto victory, that is, though the adverſaries of the Church be many, yet he will cauſe them all to be vanquiſhed, judgement ſhal conquer over them all; though there be much oppoſition and confuſion in the Church, yet I will bring all things in the Church to be ordered & compoſed in a right way according unto equity. That place likewiſe Eſay 4. 4. where the Lord ſaith, he will purge his Church by the ſpirit of judge[illegible: 1 letter]ent and by the ſpirit of burning. I know ſome carry it as if it were meant of the ſpirit of ſanctification, that is as fire to conſume luſts, but rather thus, whereas there were ſuch as did oppreſſe the Church by falſe judgement, the Lord would cleanſe the Church from wrong and oppreſſion by giving a ſpirit of judgement unto thoſe that ſhould be the Officers of it, and conſuming the adverſaries. But yet I thinke we have not the full ſcope of this place. I rather would pitch upon this as that which is more principally intended, though the other may be in ſome degree included, viz. I will betroth thee unto me in judgment, that is, there ſhall be a good reaſon for what I doe, that which I will now do in betrothing thee unto my ſelfe ſhall not be out of raſhneſſe, it ſhal not be done unadviſedly, but with underſtanding, with good deliberation, I know what I do in it, and I know what glory I ſhall have by it, I will do it in judgement. So I finde the word judgement taken in ſcripture, Jer. 4. 2. Thou ſhalt ſweare in truth, in judgement, and in righteouſneſſe. In judgement, that is, when you ſweare, know it is a worſhip of God, and you muſt doe it in judgement, you muſt not only ſweare in truth, that is; ſweare to that which is true, and in righteouſneſſe, that is, not to the wrong or prejudice of your neighbour, for you may ſinne in ſwearing though you ſweare in truth if you have an intent to wrong any; but thirdly you muſt ſweare in judgment too, you muſt underſtand what you doe, that is, when you take an oath you muſt know that it is not as the Ex Officio was, to ſweare to anſwer to every thing that ſhall be asked you, but you muſt underſtand beforehand what you are to ſweare to, and ſo ſweare out of judgement; So ſaith God, I will betroth thee unto me in judgement, that is, I have conſidered what I am to doe in this thing, and I doe it out of judgement. And for your parts when you ſhal come and cloſe with me, in this bleſſed conjugall union and communion you ſhall doe it out of jndgement too; I will betroth you in judgement ſo as to make it appeare before the world that I had good reaſon ſo to do, and you ſhall likewiſe cloſe with me as you ſhall be able to juſtifie it before men and Angels, that you had reaſon for what you did, that it was out of judgement. There is nothing wherein there is more need of judgement then in marriages & contracts; therefore the heathens were wont to ſet Mercury, there god of wiſdome, by Venus, their goddeſſe of maryage, to note that there was need of judgement there, yet there is nothing uſually in the world undertaken with leſſe judgement, with more raſhneſs and inconſideratneſs then contracts and maryages, which is the reaſon of the trouble of their lives ever after.The match betweene Chriſt and his Spouſe is in rash things, it is out of judgement. But though there be many contracts between men and women that are not out of judgement, yet ſaith God I will betroth you out of judgment. Chriſts match with his Church is a match of judgment, Chriſt conſidereth of our meanneſs before he marryeth with us, hee knoweth us fully what we are, he knowes our ſinfulneſs, our wretchedneſs, he knows, we are in debt before he maryeth us, and whatſoever elſe we can think might be any hinderance, he knowes as perfectly as ever he ſhall know it, & yet he goes on. Yea the match between Chriſt and his Church is that which hath been plotting in Heaven from all eternity, it is not a ſudden, raſh match, it hath been plotting between the Father and the Son from everlaſting. God the Father giveth conſent to this match, God the Holy Ghoſt is ſent to draw the hearts of his people to come in and conſent to this match, it is a match out of the deepeſt judgement that ever thing was done. Though it be true that God can ſee no reaſon in us why we ſhould be thus united to his Sonne, yet he can ſee abundance of reaſon in himſelf; therefore the converſion and ſalvation of a ſoul, is not only out of Gods mercy, but it is from Gods wiſedome too, Hence the Scripture attributes our pr[illegible: 1 letter] deſtination and our calling, unto his wiſdome as well as unto the freeneſs of his grace, as Ephe. 1. 11. Being predeſtinated according to the purpoſe of him who worketh all things after the counſell of his own will. Mark, it is not only becauſe God will. I will have mercy becauſe I will have mercy, I will chooſe ſuch, and I will refuſe ſuch, I will do it; no, but it is after the Cou[illegible: 1 letter] ſell of his will. We indeed are ſet upon our wills many times to do a thing & there is no reaſon for it, there is no counſel of our will; but God even in this thing that we can ſee no reaſon for at all, hee workes according to the counſell of his will; and Ephe. 3. 10. the Apoſtle having ſaid before, verſ, 8. that he was to preach the unſearchable riches of Chriſt, he ſaith, he was to preach it to the intent that now might be made known the manifold wiſdome of God. In all things in the Goſpel there is a great deale of wiſdome; Vocation is one of the myſteries of the Goſpel, and 1 Cor. 1. 24. the Goſpel is ſaid to be the power of God and the wiſdome of God; the Apoſtle there inſtances in one thing, which one would thinke hath as little reaſon in it as any thing in the Goſpel, that is, the leaving of the rich, wiſe and noble, the great ones of the world, and calling the poore; but herein is not onely the power, but the wiſdome of God, God doth even this in judgement. And although we can now underſtand little or nothing of any reaſon that there can be of Gods chooſing us unto himſelfe; yet this will be made known at the great day of judgement. It will be a great part of the glory of that day for the Lord to make known the counſell of his will; we now know his will, but we ſhall then know the counſell of his will, and praiſe him to all eternity for it; this ſhall be the glory of the Saints, that they ſhall ſee into the counſel[illegible: 1 letter] of Gods will in chooſing and calling them, and letting others goe. Gods betrothing himſelfe thus to his people in judgement, is an eſpeciall reaſon of the perpetuity of this betrothing. I will betroth thee unto me for ever; Why? Firſt, it is in righteouſneſſe, therefore it will hold. Secondly, it is in judgement, therefore it will hold too. Things that are done raſhly will ſeldome hold, but though we are ſet upon them for the preſent, we quickly undoe them afterward, but that which is done in judgment holds; the calling of a ſinner, and uniting him unto Chriſt, is done in judgement, therefore it will hold, that is the ground of the perſeverance of a ſinner; If a man before marryage knoweth perfectly all the faults his wife hath, or ever ſhall have, and knowes perfectly her eſtate & all the incumbrances he ſhall have with her,The Saints chuſe Chriſt out of judgement. yet loveth her out of judgement, ſurely this love will hold: It is ſo between Chriſt and his Church; Chriſt before he betrotheth his Church, perfectly knowes all the faults the Church hath, or ſhall have, all the ſins that ever ſhe ſhall commit, and all the incumbrances & diſhonor ſhe ſhal have, yet out of judgement he betroths her to himſelfe, therefore ſurely this will hold. Comfort yourſelves with this Chriſtians, though there be many faylings after your comming to Chriſt, Chriſt knew them all before you were united to him, yet out of judgement he betrothed himſelfe unto you. There muſt alſo be judgement on our parts; I will put into you a judicious heart, to chooſe me out of judgement. The Saints who chooſe Chriſt, know what they doe. They ſhall be all taught of God; every one therefore that hath heard, and learned of the Father, commeth unto me; None cometh unto me,Chriſtas eſt novitas ſemper renovanda. but ſuch as are taught of God, who heare & learne of the Father, they come to me out of judgement; I know whom I have loved, ſaith Paul, and ſo may every Chriſtian ſay. They doe not come to imbrace Chriſt and his wayes out of novelty, becauſe they are new things, [illegible: 1 letter]o not any truth of Chriſt, out of meer novelty as many doe, and ſo vaniſh to nothing; though it is true, there is alwayes ſome new excellency in Chriſt, I meane newly revealed; Chriſt hath alwayes ſomething that is further revealed more then we knew before, and delightful I he is in that regard, if we love novelty: It is not a ſufficient plea againſt any truth, becauſe it is now revealed, and was not known before; 2 Pet. 1. 12. Be eſtabliſhed in the preſent truth: though truths be from the beginning yet there are preſent truths in regard of manifeſtation: But the Saints muſt not therefore receive them, meerly becauſe they are new to them, neither muſt any reject them, becauſe they are but now cleared, whereas before they lay in the darke; but all out of judgement, we muſt examine them, when any truth is preſented, though it ſeems new, becauſe you heard not of it before, reject it not upon that, neither imbrace it upon that, but try it, and when you are convinced, then out of judgement imbrace it. Neither muſt the Saints follow God, or any way of truth, meerly from the example of others, but out of their owne judgements. Perhaps you ſee ſuch and ſuch, of whom you have a reverent eſteeme, and that juſtly doe thus and thus; I confeſſe, that is enough to put you upon examining, to bethinke your ſelves, ſurely there is ſomething in it, or elſe it is not like they would do it, but that muſt not be the onely reaſon, but if upon examination you finde it to be good, then embrace it out of judgement, never reſt untill you come to that that the men of Samaria ſaid to the woman, Now we believe that this is the Meſſiah, not becauſe of thy ſayings, becauſe you told us ſo, but we have heard him our ſelves, and we know that he is indeed the Saviour of the world. At the firſt they came to Chriſt upon her relation, but they did not beleeve in Chriſt, but upon ſeeing and hearing Chriſt themſelves. You may come to examine the wayes, the truthes of God upon the relation and example of others, but you muſt not ingage your hearts in them untill you ſee the reality of them your ſelves. Thirdly, you muſt embrace Chriſt and his wayes out of judgement, not out of ſudden flaſhes of affection; ſuddeu flaſhes goe out as ſoone as they come. You have a notable example for this, Luke 14. 15. Happy are they that may eate bread in the Kingdome of God: O this is bleſſed doctrine indeed. But by that which followes we may finde that they were ſuch as preſently went to their Farmes and to their Oxen, and prized them before Chriſt, & refuſed to come to the ſupper. Sudden flaſhes there were in thſoe that cryed Hoſanna, Hoſanna, but preſently they cryed, Crucifie him, crucifie him. Joſh. 24. 19. the people ſeemed to be moved with ſudden affections, they would ſerve the Lord, yea that they would, but they conſidered not what they ſaid, You cannot ſerve the Lord, ſaith Joſhua to them. So Deut. Sudden flashes of affections ſoone vanish. 5. 27. All that the Lord our God hath ſaid unto us, that will we do, but preſently, ſaith God, Oh that there were ſuch a heart in this people to doe it! The truth is, they know not what they ſay, they have ſudden affections, but they will quickly vaniſh. We muſt chooſe Chriſt out of judgment. Againe, Not chooſe him out of miſtakes, we muſt underſtand who hee is. we muſt ſit downe and caſt with our ſelves afore-hand what we are like to ſuffer in his wayes. Compare for this Cant. 5. 9. with the beginning of Chap. 6. What is the[illegible: 2 letters] loved, ſay they, more then another beloved? Let us know what thy beloved is: Then the Church falls a commending her beloved, and in the beginning of Chap. 6. Whither is thy beloved gone? whither is thy beloved turned a ſide? that we may ſeeke him with thee, that he may be our beloved too. Nor out of by-ends, but out of a right knowledge of the excellencies of Chriſt, having our judgments overcome that way. We muſt not chooſe any truth or wayes of God, becauſe the times favour that way; we have now a company of Parliament converts, who were formerly Prelaticall and ceremoniall; they ſee how the times ſway, this is not out of judgment. Every Chriſtian ſhould be a judicious Chriſtian. Thoſe adorn Religion, they are an honour to Chriſt. As the more deliberation and judgement there is in ſin, the worſe it is; ſo the more deliberation, the more judgment there is in godlineſſe, the better it is. When a ſoule chooſeth Chriſt and his ways upon this, Oh I ſee a beauty in the Lord Jeſus that I never ſee afore, I ſee him to be the character, and the ingraven form of the image of the Father, in him dwels all treaſures, the very God-head dwells in him bodily, he is the moſt precious among ten thouſand, the wayes of God are holy and righteous. Here is the rule of eternall life, here lyes the happineſſe of the rationall creature, theſe are the wayes that my ſoule cloſeth with, and ſhall cleave to for ever, whatſoever I ſuffer in them, for I ſee the excellency, the beauty, the equity, the glory of them, the Lord is worthy of all honour from all his creatures. This is a choiſe will hold. The world thinks the Saints are giddy headed people, why? becauſe they cannot ſee any reaſon for what they doe; they cannot ſee bottome enough in reaſon of ſuch forwardneſſe, and ſtrictneſſe, and zeale as there is in them; they think they do in caleſcere in re frigida, that they are very hot about a very poore, ſorry, cold buſineſſe, and therefore they count their ways folly; that any man will do, when he ſeeth another do a thing that he underſtands not the reaſon of, hee will either ſuſpect his owne judgment, or otherwiſe think the man fooliſh; now wicked men are too proud to ſuſpect their own judgments, to think their own reaſon folly, therefore they count the wayes of God fooliſhneſſe. They looke upon Gods wayes at a diſtance, therefore they thinke there is no reaſon for them. It is reported of that notable Convert Marcus Galeaſius, that hee was converted by a ſermon of Peter Martyrs, coming to heare him he expreſſed the excellencies of Gods wayes, and the miſtakes of the world in this ſimilitude, the men of the world (ſaith he) miſtake Gods wayes, as if a man ſee a company of Muſitians that were playing and dancing according to the moſt exacteſt rules of art, if he ſee them at a diſtance, he ſees them skippiug and leaping up and down as a company of madde men, and wonders what they mean; but when he comes nearer and hears the melodious ſound, and obſerves how all their motions are directed according to rules of art, then he begins to change his thoughts; ſo the men of the world look upon the wayes of God, and upon the Saints at a diſtance, and [illegible: 1 word] thinke the motions of Gods people and their ways are madneſs, but when they come nearer, and obſerve the exactneſſe of the rule they walk by, and the wiſedome of God that appears in them, they change their judgments, and begin then to thinke, ſurely there is ſomething in them more then they thought. This ſimilitude God bleſſed, ſo as it was the means to convert that Noble man, and made him leave all his poſſeſſions in Italie, and come to Geneva, where hee became ſuch a pattern of ſelf-deny all, as ſcarce any age ever had the like, God working by ſuch a thing upon his heart. When you come neer Gods ways and ſee them indeed, you will ſee infinite reaſon in them, and charge your ſelves o[illegible: 1 letter] infinite folly that you ſhould have ſuch low thoughts of them as you have had. This is the reaſon why the Saints hold on in their ways. This judgment is as the ballaſt of the ſhip; many hurry on in a kind of profeſſion of Religion, and the truth is, they know not what they do, nor what they profeſſe, if there be any new opinion, I mean not only in regard of new manifeſtation, but in regard of the thing it ſelfe, preſently they follow it that they may be counted ſome body, and ſeem to go beyond other men, they are as a ſhip that moveth a mighty pace, all the ſails are up, and winds blow fairely, but there is no ballaſt, ſo the ſhip topples up and downe, but never comes to the end of the voyage. Lu. 8. 6. when the ſeed was ſown in the ſtony ground, it ſprung up preſently, but becauſe there wanted moiſture at the root, it withered away. This judgment is as moyſture at the roote, that is the reaſon that Mat. 13. 21. we read of the ſtony ground, that notwithſtanding it received the word with joy, yet when perſecution aroſe becauſe of the word, by and by they were offended, they were mightily taken with the wayes of God, with the great things of the Goſpel at firſt, but not having judgment as ſoon as ſuffering came, by and by they were offended. If times ſhould change again, & the adverſaries ſhould prevaile (which God forbid) we ſhal ſoon have experience enough of abundance of profeſſors who have choſen the ways of God not out of judgment by and by they will be offended. Thirdly, I will betroth thee unto me in loving kindneſſe. Though Chriſt takes us to himſelf, and will not caſt us off, yet he may ſee ſuch failings and frailties in us, as we may be grievous and burthenſome unto his ſpirit, we ſhall enjoy but little ſweetneſs in our comunion together through the wretchedneſſe of our hearts. [non-Latin text not transcribed] No ſaith Chriſt, I will betroth you unto mee in loving kindneſſe, my heart and wayes toward you ſhall be full of gentleneſſe and ſweetneſſe, and I will put ſuch a frame likewiſe into your hearts both toward me and toward one another, you ſhall have hearts full of ſweetneſs and gentleneſs. The Scripture ſpeaks much of the loving kindneſs of God to his people in Chriſt, Eph. 2. 7. The exceeding riches of his grace in his kindneſſe towards us in Chriſt Jeſus. Tit. 3. 4. After the kindneſs & love of God our Saviour toward man appeared. You have theſe Epithets given unto Gods kindneſs; great kindeneſs. Neh. 9. 17. Marvellous kindneſs. Pſal. 31. 21. Mercifull kindneſs, [illegible: 1 word] 19. 2. Everlaſting kindneſs, Iſa. 54. 8. Excellent [illegible: 1 letter]ving kindnes, Pſ. [illegible: 1 span] Multitude of loving kindneſs, Iſa. 63. 7. Thus full is is the Scripture of the loving kindneſs of God towards us in Chriſt. To open it a little, The kindneſſe of God unto us in Chriſt, conſiſteth. Firſt, In the freeneſſe of Gods goodneſſe: kindneſſe in a friend is ſeene much in this,Wherein Gods kindneſſe to us in Chriſt appeares. when he doth a thing meerely out of his good nature freely, when he doth a kindneſſe ſo as he doth not burthen it, he doth not upbraid his friend with what he hath done; as he expects little before, he will not be mercenary, ſo when he hath done he doth not upbraid him with it, he expects not ſuch great matters in lieu and recompence of what he hath done, as ſhall make his kindneſs worth nothing, but leaves it to his friend to anſwer him in a way of kindneſs again as he thinks fit. Thus it is in all Gods dealings with us, he looks not for much at our hands before, but that he doth is out of his free grace, he doth not upbraid us, he giveth liberally and upbraideth no man, Iam. 1. 5 he doth not burthen his kindneſſe towards us. But doth not God burthen his kindneſſe? he requireth that we ſhould give up our ſelves unto him, and ſerve him, and ſuffer for him, for his kindneſs; I anſwer, there is nothing God requireth in lieu of all his kindneſs to us, but it is another kindneſs in God to enable us to do it, and a further kindneſs in him to accept it at our hands when we have done it, therefore his kindneſs is free. The Heathens were wont to paint their Gratiae, their goddeſſes of kindneſs naked, upon this ground, becauſe all workes of kindneſſe ſhould be free, not clogged, not burthened, The blesſing of the Lord maketh rich, Pro. 10. 22. and he addeth no ſorrow with it. The kindneſſes of this world are ordinarily clogged, ſcarce worth the having; the kindn[illegible: 1 letter]ſs of God not ſo, it is free. Again, kindneſs conſiſts much in this, in our tenderneſs over thoſe wee ſhew kindneſſe to. The kindneſs of God in Chriſt is much this way, in tendring our weakneſſe and dealing with us in all his wayes accordingly, Eſay, 57. 16. I will not contend for ever, why? leſt the ſpirit which I have made ſhould faile before me. He conſidereth our weakneſs. Pſal. 103. 13. The Lord knoweth our frame, and heremembreth we are but duſt, Iſa. 40. 11. Chriſt gathers the Lambes with his arme, and carryeth them in his boſome, and gently leadeth thoſe that are with young. Eſay, 63. 9. In his clememcie (ſo the word is) he redeemed them, and he bare them, and carried them alwayes, continually. Kindnes makes one long-ſuffering, he bare them always and continually. It is kindneſs for the Man to conſider all the weakneſſes of the wife, and to deale with her in a loving way accordingly, tendring her good; this is the kindneſs of Chriſt to his Church, Thirdly, kindneſs is paſſing by all infirmities, not taking advantages againſt his people becauſe of them. Chriſt takes notice of all the good that is in his people though it be never ſo little, but that which is a weakneſſe he will paſſe it by; The Lord is not ſtrict to marke what we doe amiſſe, but the Lord is ſtrict to mark what we do well, if there be never ſo little good in an action that hath an hundred weakneſſes in it, Chriſt will mark what good there is in it, and paſſe by all the weakneſſes. [illegible: 1 word] commended by Pecer for calling her husband Lord, in that ſpeech of hers there was nothing but ſin ſaving that word, and the holy Ghoſt takes notice of that one word and lets goe all the other. If thou aymeſt at ſerving Chriſt, and canſt appeale to him that thy heart istowards him, to honour him as he requireth, I ſay though there be an hundred weakneſſesin an action, if there bee but one thing good, all thy weakneſſes are paſt by, that one good thing is taken notice of. Again, kindnes is in a loving, ſweet, amiable carriage toward one another in our converſe one with another. Oh the ſweet, amiable carriage that is in Chriſt toward his people! and that Chriſt expects likewiſe from them to him again. If you reade the book of the Canticles you ſhall finde what ſweet, amiable expreſſions there are between Chriſt and his Church, [non-Latin text not transcribed] what rebounding as it were there is of love and kindneſſe one to another, Thy love is better then wine, ſaith the Church unto Chriſt; and, thy love is better then wine, ſaith Chriſt unto his Church, This ought to be between man & wife, this is kindneſs, 1 Cor. 13. 4. Love is there ſaid to be kinde, there is no moroſity in love, but all a ſweetneſſe. Fiftly, kindneſs is in eaſineſs to be entreated, Jam. 3. 17. Peaceable, gentle, and eaſie to be intreated. Thus in Chriſt, he is eaſie to be intreated by his Church, and the Church ſhould eaſily be intreated, and indeed is: when the hearts of the Saints are right, there is an ingenuity in them, they are ſoone moved to any ſervice Chriſt calleth for. Laſtly, kindneſſe is compaſſionate, ſenſible of all ſufferings, ſo Chriſt and his Saints mutually. Such loving kindnes as this ſhould be in all maryage-communion; where there is this loving kindneſs there is a ſweet conjugall communion indeed, and ſo far as any of this is wanting, ſo farre the blesſing of a maryage eſtate is wanting; one reaſon amongſt others, why God makes ſo much uſe of this Allegory of marryage, to expreſſe ſo great a myſtery of godlineſs, as the union betweene Chriſt and his Church, is to teach thoſe that are married to live ſo together, as they may expreſs all that excellency of communion that is between Chriſt and his Saints. Now I put it to you who are in a marryed condition, is there this lovingkindnes in you, as may hold forth the loving kindnes that is between Chriſt and his Spouſe? ſo far as you want in your endeavours after this, ſo far there is an evil; when you goe home take this leſſon with you, labour to walke ſo in that way of loving kindnes one to another, as that you may expreſſe how the loving kindneſs of Chriſt is unto your ſoules.Kindneſſe betweene man and wife. There are many frailties in the man, in the wife, but not ſo many frailties as there are in you in reference to Chriſt, Chriſt beareth with more frailties in you then you can beare with in your wife; Chriſt is not moroſe to you, he is not a bitter husband to you. I have read of Monicha, Auſtins Mother, who lived neare a Heathen, and ſhe had a very ill husband, of a very croſſe and perverſe diſpoſition; this Heathen comes to her one time, and asked her, how cometh it to paſſe that you and your husband live ſo well together as you doe? We know your husband is of a very croſſe and perverſe diſpoſition, yet we ſee nothing but there is a great deale of ſweetneſs and love between you; it is not ſo with us, we cannot doe ſo for our lives: Monicha gives her this anſwer, It may be, ſaith ſhe, when your husband is untoward & perverſe, you are perverſe again, and you give croſſe anſwers; but Chriſtian Religion teacheth me otherwiſe, when my husband cometh home and is in pasſion, Chriſtian Religion teacheth me to be as loving, and dutifull, & amiable to him as I can, and ſo I have gained the heart of my husband. It were a happy thing if all women would take this home with them, and learne this of Monicha Auſtins Mother, And ſo on the other ſide, the man in reference to his wife, this loving kindneſs is between Chriſt & his Spouſe, let it appeare between man & wiſe who profeſſe their intereſt in Chriſt. And this loving kindneſs of Chriſt, Oh how ſhould it draw our hearts unto him! What more prevalent meanes to draw then loving kindneſſe? Marke that Scripture to ſhew the power of loving kidndnes, 2 Chron. 10. 7. If thou be kinde unto this people, they will be thy ſervants for ever, ſay thoſe ancient Counſellors of Rehoboam, who gave him wiſe counſell. If this be the way to draw the heart, ſurely Chriſt muſt need have our hearts, he is not a bloody husband, but a kind husband to us, let us then be his ſervants for ever. It were a good leſſon for all Governors to conſider of, that it is kindneſs that drawes the hearts of people, they rule not over beaſts, but men, therefore if they would rule over them with comfort and ſafety to themſelves, they ſhould rule with kindneſs. Hence Cant. 4. 10. it is ſaid, that the Charet of Solomon was paved with love for the daughters of Jeruſalem, it is an expreſſion of Solomons gentleneſs toward the people of Jeruſalem. I have read of Alexander Severus, when his Mother and his wife would put him upon harſh wayes, & objected to him his mildneſs & yeildableneſſe to his ſubjects, ſaying, you have made your power more contemptible by your kindnes & yeelding ſo much to your people; his anſwer was, At ſecuriorem, but more ſecure and laſting. Certainly, it would be ſo if Magiſtrates had not the evill councell of young Gallants; if they would follow the counſel of the ancient Counſellors, to be kind to the people, they would be their ſervants for ever, their peace and ſafety would be more then now it is. Chriſt expects loving kindneſſe from you unto himſelfe, & loloving kindnes likewiſe one unto another. Firſt. Chriſt expects you ſhould be full of loving kindnes unto him. O bleſſed Redeemer, what is that we ſhould do, that we ſhould be kind to the! The very phraſe ſeems to be too low for Chriſt, that Chriſt ſhould look for our kindneſſe. Yes, Chriſt lookes for our kindneſſe, and he prizeth it dearely, nothing in the world is prized by Chriſt more then your kindneſs; as a kinde husband prizeth nothing in the world more in his wife then kindneſs. But how kind to Chriſt? Thus,kindnes to [illegible: 1 word] you are kinde to him firſt, when you cleave to him, when he ſtandeth in moſt need of you, 2 Sam. 16. 17. ſaith [illegible: 1 span] Hoſhi, is this thy kindneſſe to thy friend? that is, what is thy friend in danger, and hath now need of thee, and doeſt thou now come from him? Is this thy kindnes to thy friend? thou ſhouldſt now be with thy friend in time of his danger and need, and that is kindneſſe. So I ſay, there are ſome times wherein Chriſt ſtandeth in more need of us then at other, in ſuffering times, in times wherein his cauſe hath many enemies, and our help is called for, if we ſhould now forſake him in times of ſuffering, may not Chriſt, nay may not the holy Angels and Saints ſay, Is this your kindneſſe to your friend? To come to Chriſt when you have need of him is not ſo much kindneſs, but to come to him when he hath need of you, this is kindneſſe. Secondly, It is kindnes when we ſerve Chriſt in the midſt of difficulties. You have a notable place for this, Jer. 2. 2. I remember the kindneſſe of thy youth, the love of thine eſpouſals, when thou wenteſt after me in the wilderneſſe. To be willing to follow Chriſt in the wilderneſs, that is kindneſs. Chriſt doth not account it kindnes for us to ſerve him when we may proſper in his ſervice, when ſerving of Chriſt may ſtand with our own ends, when we may keepe our ſhops, our lands and poſſeſſions, when there is no difficulty at all in his ſervice, what great kindnes is this? but when for love to the Ordinances, & the truths of Chriſt, you are willing to follow Chriſt even in the wildernes, this is kindnes & Chriſt will account it ſo; however ſome men have thought that they have ſhewen great kindneſs unto Chriſt, in that they have ſtaid & born the brunt; but how have they born it? by yeilding to ſuperſtitious vanities, & being ceremoniall and Prelaticall; it will be found that thoſe who have been willing to follow Chriſt in the wilderneſs, our of love to him, his truth and ordinances, that Chriſt will remember that for kindnes. Thirdly, For young people to give up their young yeares to Chriſt, that is kindnes, by way of alluſion at leaſt we may make uſe of that Scripture, I remember the kindneſſe of thy youth; when thy bones are full of marrow, and when the world ſeekes to draw thy heart after the vanities of it, when thou mayeſt have thy delights and pleaſures in the fleſh to the full; if then thou beeſt willing to deny all, and to give up thy ſelfe to Chriſt, this is loving kindneſſe; one that is old may poſſibly come to heaven upon repentance, but what kindneſs is that for him, who hath nigh worn out all his dayes and ſtrength in wayes of ſinne, in the pleaſures of the fleſh, and now when he is going out of the world, and can have no more pleaſure in his ſin, he comes to Chriſt for mercy; what kindnes is here? here is ſelfe-love indeed, but little kindneſs. Secondly,The loving kindneſs of the Saints one toward another. loving kindnes one to another, I wil bet roth thee unto me in loving kindneſs; I will put ſuch a ſpirit into you of loving kindnes unto your brethren, as I have towards you; The word that is here uſed for loving kindneſs, you ſhall finde it often in Scripture uſed for Saints; thoſe who are called godly, and Saints in your bookes, in the Hebrew are called kinde ones, it may be as well tranſlated kinde ones; as thus, Pſal. 4. 3. Know ye that the Lord hath ſet apart him that is godly for himſelf: It is a moſt admirable text, as if he ſhould ſay, there are multitudes in the world, and all the world is mine, but I looke upon all the world, as refuſe in compariſon of ſome few, [non-Latin text not transcribed] onely here is a godly man, a godly woman, I ſet them, apart, they are for my ſelf; but the note I obſerve is, That that word which in your books is godly, in the Hebrew is the kind one, the Lord hath ſet apart thoſe that are kinde, [non-Latin text not transcribed] thoſe that are of ſweet, gentle, kinde diſpoſitions. And Pſal. 16, 10. Not ſuffer thy holy one to ſee corruption, the Hebrew is, not ſuffer thy kinde one to ſee corruption, it comes from the ſame roote with that that here is tranſlated loving kindneſſe. So Pſal. 149. 1. Sing his praiſe in the congregation of the Saints, [non-Latin text not transcribed] of the kind ones; and the ſame word againe is verſe 5. Let the Saints be ſo full in glory; the Saints, that is, the kind ones; noting what an ingredient loving kindneſs is to Saint-ſhip, unto godlineſſe; therefore it is not enough for Chriſtians to be godly, but they muſt be kinde one unto another too. 2 Pet. 1. 3. And to godlineſſe adde brotherly kindeneſs: You thinke you are godly, but you are of a rugged rough-hewen diſpoſition, ſurly, cruell, rigid, ſevere, froward, perverſe, know here is the exhortation unto you this day from God, if you will approve your ſelves to be godly, Adde to your godlineſſe brotherly kindneſſe, except you adde that, you can have little comfort in your godlines. It is impoſſible indeed for one that hath the power of godlineſs, and hath the true comfort and ſweetnes of it, to be of a rugged and rigid diſpoſition; the reaſon is, becauſe there is that infinite ſatisfaction as I may ſo ſay, that ſuch a heart hath in God, that there is nothing that can come from without that can make ſuch a heart bitter, there is ſo much ſweetnes in that ſatisfaction that it hath in God, as the Scripture ſaith, A good man is ſatisfied from himſelfe; that it is not all the bitterneſs from without that can ſowre ſuch a heart. It is true indeed if you have a veſſel of honey, a little gall will make all that bitter, but if you have a veſſel of gall, a little honey will not make that ſweet: But in grace it is thus, though there be a great deale of bitterneſs in a man or womans nature, though they be of rugged natures, yet a drop of true ſaving grace will ſweeten all that gall; and if they be once gracious, a great deale of gall & bitternes that cometh from without will not imbitter that ſweetnes. I beſeech you take notice of this one note, when God hath left men they grow more paſſionate and froward then they were before; And I verily beleeve this is one ground of the frowardneſſe, and paſſionateneſs that is in profeſſors, they have made breaches between God and their ſoules, their peace between God and them is broken, and nothing then can give them content. As uſually it is when a man hath been abroad and others have angred him, when his inward comfort and joy is gone, then every thing angreth him, he is pleaſed with nothing, his countenance is lowring, and he is unto ward to every one, and why? becauſe he hath loſt the ſweetneſſe of his own ſpirit, and now nothing from without can content him, all ſeems bitter unto him; but let this man goe abroad and things fall out well, it may be he gets a good bargaine, hears of excellent good newes; that his goods are come home ſafely, hee can now beare a hundred times as much as before, and you can ſcarce anger him, why? becauſe his heart is filled with ſweetneſs. So it is here, let a Chriſtian walke cloſe with God, keepe his peace with him, he will have ſo much ſweetnes in his heart that it is not eaſie to put him into any paſſion of frowardnes, why? he hath enough within, perhaps his friend, his wife, his neighbour is croſſe, but his Chriſt is loving; though there be little comfort in my maryage with one who is ſo peeviſh & perverſe, yet in my marryage with Chriſt there is ſatisfaction enough. But when the heart hath made breaches between Chriſt and it ſelf, when it hath loſt the ſweetneſs in that marryage communion, no marvaile if there be no ſweetnes in the other maryage communion. I will give you a notable example of this, a man who before his breach with God was of a ſweet diſpoſition, was very milde and loving, but after he was of a perverſe, and cruell, & froward diſpoſition. The example is Saul; When he was firſt choſen King, how humble was he? hee acknowledges himſelf to be of the leaſt of the tribes of Iſrael, and the leaſt in his fathers houſe, and when ſome rayſed npon him and ſaid, ſhal this man raigne over us? the text ſaith, he held his peace; and when others would have had them killed, no, by no means they muſt not be ſlain, becauſe God had ſhewen him mercy in a late victory given him. But after Saul had fallen from God, O the rugged, perverſe, cruell diſpoſition of his ſpirit then, even to Jonathan his ſon, a gracious, loving, ſweet natured ſon, then Thou ſonne of the perverſe, rebellious woman, he caſt a jave lin at him to kill him, then the foureſcore & five Prieſts in the City of Nob muſt be all ſlain in his anger; What was the bottome of all this? It was the breach between God and his owne ſpirit. Oh take heed of breaches between God and you, for they will put you into a perverſe and froward diſpoſition. What doth a man get by the want of this kindneſs and loving diſpoſition. He troubleth himſelf, Pro. 11. 17. He that is cruell, of a ſharſh diſpoſition, troubleth his own fleſh. I appeale to you, do you not loſe much of the ſweetneſs of your lives, you that are in a marryed condition? What comfort have you in your lives when there is nothing but ſnarling at, and croſſing one another? you trouble your own houſe, and your own fleſh; whereas if there were loving kindneſs betwixt you, it would ſweeten all your comforts, yea all your croſſes. The loving kindnes of a man or a woman is the beauty of a man or woman. Pro 19. 2. The kindnes of a man, is the deſire of a man, ſaith the text there; And of a woman, Pro. 31. 29. among other high comendations of a vertuous woman who had done excellently, this is one, The law of kindnes is in her tongue, kindnes giveth a law to her mouth, many women have no law given to their mouthes, their tongues are lawleſſe when they are angred, but a woman that is commended of God, the Text ſaith, the law of kindnes is in her tongue, the kindnes of her heart doth give a law to her mouth, & that is the honor of a woman. To be of a ſweet, kind diſpoſition is an exceeding beauty, it addes a glorious luſtre to any man living. Iſa. 40. 6. All fleſh is graſſe, and all the goodlineſſe thereof is as the flower of the field, the word is in the originall [non-Latin text not transcribed] the ſame word that is here, that word which ſignifyeth kindneſſe is tranſlated there goodlineſſe, noting that kindneſſe is the goodlineſſe of the ſpirit of a man or woman; what the beauty of a flower is to a flower, that is kindneſſe to a man or woman, it is goodlineſſe. Juſt in Martyr in his Apologie for the Chriſtians faith, that their adverſaries did hate only the name of a Chriſtian, [non-Latin text not transcribed]. Iuſt. mar. they had nothing againſt the Chriſtians, and what is there ſaith he in the name? Nothing but that which is good and lovely enough, now ſaith he, it is not juſt to hate that which is profitable & gentle, for ſo the word ſignifyeth, they are Chriſtians, what if you call them Chriſtiani, of [non-Latin text not transcribed] mild, profitable? for to they are indeed, they are profitable, gentle, ſweet natured people, and why ſhould you hate thoſe people? 2 Cor. 6. 6. Being filled with the holy Ghoſt, and kindneſs, are put together, there is much of the holy Ghoſt where there is much kindneſſe. The ſpirit of Chriſt is a ſpirit of kindneſſe and gentleneſs, and though you may thinke that your rigidneſs and roughneſſe may argue braveneſſe of ſpirit in you (for it is ordinary for froward and paſſionate people to thinke they have more brave ſpirits then others) but know that your ſpirits are more baſe and vile then the ſpirits of others. I will give you only one Text for that, Pſal. 45. 4. it is ſaid of Chriſt, In thy majeſty ride proſperouſly, becauſe of truth and meekneſſe; now the ſame word that is here tranſlated meekneſſe, 2 Sam. 22. 26. is gentleneſſe; thy gentleneſſe hath made me great; Mark, gentleneſſe, magnificence or majeſty may ſtand together, yea Chriſt is magnificent and full of majeſty in the gentleneſſe, and quietneſs of his ſpirit, ride on in thy majeſty proſperouſly becauſe of thy meekneſſe, becauſe of thy gentleneſs. Would you have a brave ſpirit like unto the ſpirit of Chriſt in his glory? let your ſpirits be gentle, ſweet, and loving ſpirits. I will betroth thee unto me in mercies. Loving kindneſſe and mercies may ſeem in the reading as if they were the ſame, but there is a great deale of difference in them. And in mercies.] Viſcera, Non fructus tantum, ſed radicem, non aquam ſed fontem. ſo the word is, I will betroth thee unto my ſelf in bowels. Not the fruit only, but the root; not the water onely, but the fountaine; thou ſhalt have the fountain of all good, my very bowels, from whence flowes all mercies. Wherefore Chriſtians you need not fear the want of the ſupply of mercies, why? becauſe you have the fountaine of mercies from whence they ſpring. God may grant to wicked men many fruits of his bounty and goodneſſe; yea but they have not his bowels, they have not the fountain, the root from whence all ſprings. Here is the happineſſe of a Chriſtian, not onely to have much good from God,The reaſon why the Saints can ſo eaſily give up any comfort they have. but to have thoſe very bowels from whence that good cometh. Here lies the dignity, the glory of a Chriſtian, the vaſtneſſe of his riches. Chriſtians, you ſhall not therefore neede feare to give up any mercy God calls for at your hands, for you have got the bowels of mercy to be yours, you have got the ſpring-head of all mercy to bee yours, whence you may fetch all ſeaſonable, all ſutable mercies when you will. Here is the reaſon why many who are carnall, when they have got a mercy from God, they keepe it ſo ſure, they are afraid to loſe it, they are loth to part with it, though God calleth for it againe. Why? becauſe they are not acquainted with the true priviledg of a Chriſtian, they do not know what it is to poſſeſſe the bowels of God, they know not where to goe for more, therefore they are loth to part with what they have. Now the Saints can part with any thing for God, let him take what he will have, let him ſtrip me as naked as hee pleaſeth, I have the bowels of God, I have the ſpring-head to goe to for all mercies again. It is true, if there were want of water, and you had only water in a ciſtern, if your neighbour came to borrow of you, you would be loth to lend any; but if you have a well-ſpring, and a fountaine that never was dry, and never will be drawn dry, is it a great matter for you to lend water then? So, it is true, the men of the world are needy creatures, they have ſomething indeed, but it is as water in a ciſtern, when that is gone, they think that all is gone, therefore they will not lend it, no not unto God himſelfe when hee calls for it. But the Saints have the bowels of mercy, the ſpring-head of all mercy, therefore whatſoever God calls for, they preſently ſay, Lord here take all, I know where to have it againe, and much more then that. This makes godly men ſo ingenuous for God, and ſo free hearted to him and to his ſervants. I will berroth thee unto me in mercies.The bowels of Gods mercies ſearched into. A little to ſearch into theſe mercies: It is an argument that hath much depth in it. Firſt, they are a depth ſwallowing up the greateſt evill of ſin or affliction. If you ſhould poure a paile of water upon the planchers in your chamber, it ſeems a great deale of water, like a little ſea; but take a paile of water, and poure it into the deep Ocean, and it is there ſwallowed up, and appears nothing. Our afflictions that are upon us, and our ſinnes, in themſelves appear great, but when they come to be ſwallowed up in theſe bowels, in theſe depths of Gods mercies, [non-Latin text not transcribed]. in which he betrotheth himſelf unto us, they are as nothing in compariſon. Therefore the Scripture hath ſuch ſtrange expreſſions of the wonderfulneſs of Gods mercies to his people in Chriſt. The Scripture hath three notable words to expreſſe the fulneſſe of Gods mercies in Chriſt. The firſt is Epheſ. 2. 7. the abundant riches of his grace, the riches that are caſt in, over and above. The ſecond word is in Rom. 5. 20. The grace of God hath been more then exceeding, there is a ſecond [non-Latin text not transcribed]. And a third is, 1 Tim. 1. 14. The grace of God was exceeding abundant, it had a pleonaſme aſore, yea but here is a ſuper-pleonaſme. Here are three [non-Latin text not transcribed] put upon Gods mercy, to note the riches of the glory, and depth of the mercy of God in Chriſt. Secondly, conſider theſe mercies in the effects. They ſet on worke all that is in God for the good of his people. If there be any thing that Gods wiſedome, or power, that all that bleſſedneſſe that is in GOD can doe, for the bowels of mercy yerne toward thee, and they will ſet all on worke [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] for thy good if thou beeſt in Chriſt. Yea further, know that it is ſuch mercy as it is the great deſigne, yea the greateſt deſigne that ever God had from all eternity to honour this his mercy, to ſet out the infinite glory and the riches of this his mercy in Chriſt. Certainly God had great deſigns in doing ſuch great things as he hath done, but above all the deſigns that ever God had in all his works, that is the chief, to glorifie the riches of his mercy in Chriſt. They are indeed bowels of mercy, when they are ſuch as in the glory of which God attaineth his great deſigne in making the world, he would never have made the world, had it not been for that. Fourthly, They are the heart-blood mercies of JESUS CHRIST, they are ſuch mercies as are worth all the blood of Chriſt, and his blood was certainely moſt precious blood, when Chriſt ſees any converted and brought home to him, to be made a ſubject of Gods mercy, hee thinks his blood well beſtowed. The text ſaith, he ſhall ſee his ſeed, and his ſoule ſhall be ſatisfied. I have enough for all the blood I ſhedde. Indeed I came from my Father, and was made a ſervant, a curſe, I ſuffered the wrath of my Father, my blood was ſhed, but if this be the fruit of it, that ſuch and ſuch a ſoule ſhall have this mercy, I have enough for all my blood, I am glad that ever I ſhed it. Yea God the Father is well pleaſed with it, he thinks the blood of Chriſt but a valuable price to purchaſe ſuch mercies as theſe.Purcicum imperium quantum quantum eſt mica eſt quam pater families canibus p[illegible: 1 letter]eciicit. Luther. As for all the glory of the world God can give that unto men that he hates, to reprobates, as Luther ſaith of the whole Turkiſh Empire, it is but a crum of bread that the Maſter of the houſe throws to his dogs; but when it cometh to his mercies in Chriſt, they are ſuch as are worth the blood of his Sonne, that muſt goe to be the price for the purchaſing of them. 6. They are ſuch mercies as God beſtows on purpoſe that hee may declare to all eternity before Angels and all his Saints, what God is able to doe for a creature, to what a height of excellency and glory theſe infinite mercies are able to raiſe a poor creature unto. Theſe muſt needs be great. Yea they are ſuch as muſt be the object for Angels and Saints to admire at,7. adore and magnifie the name of God for, everlaſtingly. What ſhall I ſay more in naming any fruits of theſe mercies? Such mercies as whereas before ſin made thee to be the object of Gods hatred, it makes thee now to be an object of his pity, God takes the riſe from thy ſin to ſhew his mercy. Take heed of abuſing it, it is childrens bread, that which I now ſpeak, let us not ſinne that grace may abound, God ſorbid; ſeeing thy ſin cannot overcome Gods goodneſſe, let Gods goodneſs overcome thy ſin; Only let us learn to admire at theſe riches of mercy in Chriſt, and let us exerciſe much faith about them. Certainely wee ſhould thrive in godlineſſe much more if we did exerciſe faith in the bowels of God in Chriſt. Thoſe kind of fruits, as your Apricocks and your May-cherries, that grow up by a wall in the open ſun-ſhine, and have the hot reflection of the ſun, come to be ſooner ripe & have more ſweetneſs then thoſe that grow in ſhady places; your graſſe you know that is ſhaded by the trees, in Orchards, is ſowre; So that fruit that Chriſtians bring forth under diſcouragements and diſpairing thoughts, is very ſowre; ſome things they do conſcience hales them to duties, but alas it is ſowre fruit; though it be better to doe what conſcience requires then not, for we muſt not go againſt conſcience, but to doe it meerly becauſe conſcience hales to it, it is but ſowre graſſe. But when a Chriſtian can by Faith ſet himſelfe before the Sun-ſhine of theſe mercies of God in Chriſt, and continually live in the midſt of the luſtre of the grace of God in Chriſt, he groweth ripe ſooner, and his fruit is ſweeter. You may know whether it be the Sun of righteouſneſſe or no that you are ſet in, Doth your fruit grow ripe? and is it ſweet fruit? Thoſe who talke of mercy and of Chriſt, who have the name of Chriſt in their mouths, but is their fruit ſowr, does nothing come from them but crabbed fruit? theſe men are not in the Sun, they are blinde, they cannot ſee the Sun, they are but in a light of their own fancy, and in a heat of their own making. Epheſ. 3. 18. 19. The Apoſtle prayes for the Epheſians, that they may be able to comprehend, what is the bredth, and length, and depth, & height of the riches of God in Chriſt: Marke, the Phyloſophers tells us but of three demenſions, but here are foure; but what is the fruit of this? And that you may know the love of Chriſt that paſſeth knowledge, that ye might be filled with all the fulneſſe of God; Here is the effect of it, when we come to know the bredth, and length, and depth, and height of Gods love, and have that knowledge by the Spirit of God that paſſeth all naturall knowledg, then we come to be filled with all the fulneſſe of God. Here now is a glorious Chriſtian, a Chriſtian filled with all the fulneſſe of God. VVould you be ſo? Learne then to exerciſe faith much about the infinite riches of the mercy of God in Chriſt, this will fill you with all the fulneſs of God, you complain of barrennes and emptines in your hearts and lives, it is becauſe you exerciſe ſo little Faith in theſe mercies of God in Chriſt. God betrotheth his Church unto himſelfe in mercies, in bowels. Let us learne to pleade theſe mercies before the Lord, to pleade them when we are in any ſtrait, to pleade with God for bowels, Eſay, 63. 15. Looke downe from heaven, and behold from the habitation of thy holi eſſe and thy glory, where is thy zeale, and thy ſtrength, the ſounding of the bowels, and of thy mercies towards us? are they reſtrained? Lord, haſt thou not ſaid that thou wilt betroth thy Church unto thy ſelf in bowels? Where is the ſounding of thy bowels? Lord let us have theſe bowels of thine in which thou haſt betrothed us through Chriſt. Oh what confuſion will there be one day unto thoſe that ſhall miſſe of all theſe mercies of God, in which the Lord hath betrothed himſelfe unto his Church! VVhat, will you content your ſelves now with crums that God caſteth to dogs, with the fruits of Gods generall bounty and patience, when you heare of ſuch glorious mercies as are in Jeſus Chriſt? Theſe things ſhould ſo raiſe our hearts, that wee ſhould proteſt as Luther did, I proteſt ſaith hee, God ſhall not put mee off with theſe things of the world, with my portion here.Valde proteſtatus ſum me nolle ſic ſatiari ab eo. Luther. Oh no, the Lord hath ſhewed me greater riches, though I be unworthy of any, yet I know his mercy is free, why then ſhould not I have my portion in theſe glorious things? Come in then▪ come in oh ſinfull ſoule, be in love with Jeſus Chriſt, & the ways of godlineſſe, know that all theſe mercies are tendred unto thy ſoule this day, to break thy heart, even that hard heart of thine, and they are as free for thee as for any. There is nothing more pleaſing unto God then for thee to be taken with the glory of the riches of his mercy. Thou canſt perform no duty ſo acceptable unto God as this, to have thy heart break upon the codſideration of his bowels, to have thy bowels yern again, and to come in and cloſe with this infinite, rich, and glorious grace of his. Which if thou doſt, know that the firſt moment thou art united to Chriſt, thou doſt lanch into the infinite Ocean of mercy, now thou breatheſt in the element of mercy, now thou liveſt upon nothing but mercy. Is it ſo? Then know God expects a mercifull diſpoſition from thee too. God betrotheth thee in righteouſneſſe, and putteth righteouſneſſe into thee; in judgment, and gives thee judgment too; in loving kindneſſe, and makes thee loving and kind likewiſe; in mercies, and putteth mercies into thee, bowels into thee alſo. Firſt,Our bowels muſt yerne towards God. toward himſelf. Why? can we be mercifull unto God? what good can wee doe to God? God expects you ſhould have bowels toward him; How? Thus, Doſt thou ſee the name of this bleſſed God thy husband to be diſhonoured in the world? Oh thy bowels ſhould yern, thou ſhouldſt have bowels working now. What, doth God look upon thee in thy blood, in thy miſery, and doth his bowels yern toward thee? Canſt thou look upon God in his diſhonour, and his cauſe trampled under foot, and do not thy bowels yern toward him? It ſhould pitie thy ſoule to ſee this bleſſed God to be ſo much diſhonoured in the world as he is, to ſee that there are ſo few in the world that love and feare this God, who is thy God, and hath done thee ſo much good. VVhat, is there any good cauſe up wherein the name of God ſhould be honoured? Thy bowels ſhould work preſently toward it. Cant. 5. 4. My beloved put his hand by the hole of the doore, and my bowels were moved for him. VVhen Chriſt did but begin to open a door, put but in his hand, when there was any good but beginning to be done; Oh my bowels were moved, ſaith the Church, and I could never be at quiet untill I had enquired after, yea and found my beloved. Is there any beginning to let in Chriſt into the Kingdome in his government amongſt us? Dowe feele him putting in his hand at the door? (certainly if we be skilled in the way of Chriſt, we may ſeele him putting his hand in at the door) Oh that our bowels would yern, and cauſe our hearts to flow to the bo[illegible: 1 letter]ntiſulneſſe of the Lord, and joyn with Chriſt in that bleſſed work of his that he is about. Our bowels muſt alſo be toward the Saints. It is extreamely againſt the ſpirit of Chriſt for a Chriſtian to be hard-hearted toward his brethren, Chriſt expects bowels; And as you would account it [illegible: 1 letter]grievous miſery to have your bowels rotten, to have diſeaſes in your bowels, know it is as great an evill to have your hearts unmercifull, that is, to have a diſeaſe in your bowels, ſo the Scripture phraſe is, Amos 1. 11. He caſt off all pitie, & his anger did tear perpetually, ſo it is in your bookes; but the words in the Originall are, And corrupted his bowels; their bowels were corrupted when they were not pittiful toward their brethren in miſery. It was a grievous condition that Iehoram was in, 2 Chron. 21. 15. when his bowels came forth by reaſon of his diſeaſe. An unmercifull heart is a worſe diſeaſe then this. What are wee, and who are we that Gods mercies ſhould be ſhewen towards us? why not our mercies toward our brethren then? The Scripture calleth exceedingly for mercy in the Saints toward one another. Col. 3. 17. Put on as the Elect of God bowels of mercy and kindneſs. VVould you have an argument unto your ſelves that you are Gods Elect? put on bowels then. Never was there time ſince you lived, or your forefathers lived, wherein God called for bowels more then now. Do you hear of the miſeries of your brethren, their goods ſpoiled, houſes burnt, wives, children raviſhed, themſelves impriſoned, their bodies wounded, and yet no bowels all this while; what, you hard-hearted in the meane time? Are you the elect of God? why I pray you, what is your fleſh more then the fleſh of others? what are your comforts more then the comforts of others? why ſhould you lie ſoft and ſafe more then others? Is there any ſuch difference betwixt you and your brethren, that they ſhould be in miſery, and you muſt be pampered, and ſcarce feele the very wind to blow on you, and yet in the meane time your hearts hardned towards them? It is true, God it is that hath made the difference you will ſay; and God may make a difference where he pleaſeth. I grant it, and it would not grieve God to make ſuch a difference betweene you and them, if he ſaw your bowels yern towards them. But if God layes ſuch afflictions upon your brethren who are better then you, and have done more for him then ever you have done, and yet you are hard-hearted, this will grieve God at the heart. 1 Ioh. 3. 17. He that ſeeth his brother hath need, and ſhuiteth up his bowels of compaſſion from him, how dwelleth the love of God in him? If thou haſt bowels, and ſhutteſt them up from thy brother, ſurely thou never kneweſt what the love of God meant. Mark that place▪ 2 Cor. 9. 8. what encouraging expreſſions we have unto bounty and liberality toward our brethren, for the opening our bowels toward them. God is able to make all grace abound towards you, that yee alwayes having all ſufficiency in all things, may abound to every good worke. There is no ſuch text in all the book of God to encourage to the opening our bowels to the adminiſtring to the neceſſities of the Saints, for that Scripture is brought to that end, that part of the Chapter is ſpent about that argument, if you believe any thing in the Scripture, if you have any experience of Gods bowels towards you, read over this, and ſee if it will not open your bowels. God is able to make all grace abound; Lect. 19. Grace abound, that is ſomething; all grace, that is more; but all kinde of grace, that is more then that, & that from Gods almighty power too; but that is not enough, Marke, that you always having all ſufficiency in all things. It were enough one would think God ſhould ſay, you ſhall have all things needfull, no you ſhall have all things, If he had ſaid thus, you ſhall have ſufficiency in that you have, that is ſomething, no but you ſhall have all things, and ſufficiency in all things, and all ſufficiency in all things. Yea but I may want before I dye? No, you ſhall have alwayes all ſufficiency in all thiugs. Well, this may make us doe ſomething, you may thinke if I do this good work, and another, and another, I hope I do my part, no but you muſt abound, you muſt doe every good work and abound in every good work. But I ſhall draw my ſelf dry if I be ſo abundant in every good work; No, God is able to make all grace in you to abound towards you, that you alwayes having all ſufficiency in all things may abound; You ſhall never be drawn dry, for you have the bowels of Gods mercy. Alexander giving large gifts, ſome asked him, what will you keepe for your ſelfe? Spes, ſaith he, I will keepe Hope for my ſelf, I will make account that ſtill there are greater things comming for me; what he had he gave away, becauſe he had a ſpirit that looked after and hoped for great things to come; certainly Chriſtians have that left, alwayes they have hope, they may expect great things, why? becauſe they have the bowels of Gods mercies to be theirs. One thing more (to knit all together) all righteouſneſſe, all judgement, all loving kindneſſe, all mercies comes from God through our union with Chriſt. Though God be an infinite ocean of goodneſſe, yet we can expect nothing from God but through our union with Chriſt, Man hath forfeited the title he had to all the goodneſs of God, and now the title upon which he is to hold all his good, it is the union he hath with this husband, with JESUS CHRIST by vertue of this marryage. Whenſoever Faith goes to heaven for any good from God, it goeth to heaven by vertue of this right, and obtaineth all the good it gets from God by vertue of that conjugall union the ſoul hath with JESUS CHRIST. How bleſſed then was the time when Chriſt was firſt revealed to the Church! Cant. 3. 11. Behold King Solomon with the Crown where with his mother crowned in the day of his eſpouſals, in the day of the gladneſſe of his heart, Theſe things opened in our eſpouſals with Chriſt, muſt needes make that day the day of the gladnes of our hearts. O how deare ſhould this Chriſt thy husband be unto thee! how happy, when thou ſhalt have full communion with him! when Jſaac met Rebekka, he carryed her into his mothers tent: when the Lord Chriſt ſhall meet his ſpouſe, he will carry her into his Fathers pillace. Behold the riches, the glory of my Father whom I told you of, theſe are all yours in my right eternally.

The Nineteenth Lecture. HOSEA 2. 20. 21. 22. 23, I will even betroth thee unto me in faithfulneſſe, and thou ſhalt know the Lord. And it ſhall come to paſſe in that day, I will heare ſaith the Lord, I will heare the heavens, and they ſhall heare the earth. And the earth ſhall heare the corne, and the wine, and the oyle, and they ſhall heare Iezreel. And I will ſowe her unto me in the earth, and I will have mercy upon her that had not obtained mercy, and I will ſay to them which were not my people, Thou art my people, and they ſhall ſay, Thou art my God. I will even betroth thee unto me in faithfulneſſe. Here is a third betrothing, I will betroth, I will betroth, I will betroth, Jerome hath a note upon that and ſaith, that it is thrice repeated to note three ſeveral times of Gods betrothing himſelfe unto his people. 1. VVhen he called Abraham. 2. After they went out of Egypt and were in the wilderneſſe at Mount Sinai. 3. In the time of the Goſpell. And of this Expoſition Calvin ſaith,Argutum ſed ſrivolum. it may be accounted witty, but it is frivolous. He giveth a better reaſon (which I thinke to be the minde of the holy Ghoſt) why it is thrice tepeated; Becauſe apoſtatizing Iſrael could hardly beleeve that ever God would doe ſuch a thing as this, what after the Lord had caſt Iſrael away? yea caſt her to the beaſts (for ſo he threatneth in the former part of the chapter) yet now betroth her to himſelf, this was unlikely. I will [even] betroth thee, ſo you have it in your books; now the truth is, the word in the Originall is Vau, the ſame that is tranſlated and before, but becauſe the third time it is ſaid [and] the Tranſlators thought there was an emphaſis in the third And, and therefore to expreſſe that emphaſis they put in the word [even.] Infaithfulneſſe] In ſteadineſs, ſo the word ſignifieth, I will betroth thee unto me in a ſteady way,Infide, in conſtantia, in ſtabilitate. my goodneſs toward thee ſhall be ſtable and ſirme. So the word is often uſed in Scripture, Exod. 17. 12. His hands were ſteady, the ſame word that we have here for faithfulnes, So Deut. 28. 59. I will make thy plagues of long continuanoe, thy plagues ſtable and conſtant, the ſame that is here for faithfulneſs. And 1 Sam. 2. 35. I will raiſe me up a faithfull Prieſt, and I will build him a ſure houſe, there the word is of the ſame roote, a ſure houſe, a firm, ſteady houſe. Faithfulnes here imports, Gods ſtability & ſteadines in his Covenant with his people. It notes not ſo much the perpetuity, for that was before, I will betroth thee unto me for ever: But firmeneſs & conſtancy, as oppoſite to ficklenes & uncertainty. There is much unconſtancy & fickleneſs in our love one to another, but the love of God to his people is ſtable, ſetled, firm & conſtant love. That is the meaning in the firſt place, though not all. Eſay 62. 5. As the Eridegroome rejoyceth over the Bride, ſo ſhal thy God rejoyce [illegible: 1 letter]ver thee, that is, the love of Chriſt after thouſands of yeers is ſtill but as the love of a bridegroome upon the wedding day, then ordnarily love is hot & appears much; not the love onely of the husband,Chriſts love is ſteady, and why. [non-Latin text not transcribed]. but as the Bridegroome. There is no moment of time, but Chriſt rejoyceth not onely as a husband, but as a Bridegroome over every gracious ſoule. Chriſts love is ſteady, becauſe it is pure, without mixture; it is a holy love. Obſerve the comparing of two Texts, Eſay 55. 3. The ſure mercies of David are promiſed there. In Acts 13. 34. that Scripture is quoted, and there it is The holy things of David; As noting, becauſe the love of God is holy, therefore it is ſure and ſtedfaſt. Chriſts love unto his people is in righteouſneſſe, as before, and in judgement, and in loving kindneſſe, and mercies: It is from the ſweetneſs of his nature, and therefore it is ſteady & firm. With him there is no ſhadow of change. It is grounded upon a ſure covenant, therefore firme. Though indeed the love of Chriſt may be to us as the ſhining of the Sun, not alwayes in the fruits of it, ſhining out ſo gloriouſly, but the Sun keepes his courſe in a ſteady way, though ſometimes it is clouded, and we have it not ſo gloriouſly as at other times. The Saints ſhould faſten upon the love of Chriſt in the Covenant; and though other things be never ſo uncertaine, yet they ſhould quiet their hearts in this, that their happineſs in the Covenant of grace is certaine. Perhaps the love of our friend is uncertaine, very fickle and inconſtant; thoſe who will glavor upon you, and ſeeme as if their hearts were with you, but what ſullen moods and fits will there be at times! and when you have moſt need of them, you know not where to finde them. But the love of Chriſt is certaine and ſtable, 2 Sam. 23. 5. Marke how David comforted himſelf in the ſtableneſſe of the love of God in the covenant. Though he doth not cauſe my houſe to grow, yet he hath made with me an everlaſting covenant, ordered in all things and ſure, and this is all my deſire & all my hope, that is, that the Covenant is ſure and ſtedfaſt. And (as we have opened it in all the former) ſo here it muſt be mutuall.The Saints love to Chriſt ſteady. I will betroth thee in faithfulneſſe, and make thee faithfull too; that is, thou ſhalt have a ſteady, firme, ſtable ſpirit in thy love to me, though not in that degree that Chriſts is, yet there is a ſtability in the hearts of the Saints unto Chriſt, they are not carried up and down with every wind of doctrine, with every puffe of temptation as other men are. The righteous is an everlaſting foundation, Pro. 10. 25. The upright holdeth on his way, Iob. 17. 9. It muſt needs be ſo, becauſe the affections of the Saints unto Chriſt are holy affections too, though not perfect, they have indeed ſome mixture, therefore ſome inſtability; but they have holineſs, therefore ſtability. And they chooſe Chriſt in righteouſneſſe and in judgement. And they have the Divine Nature in them; and as that hath no ſhadow of change, ſo they come to have ſomething like to the immutability of the Divine Nature, ſome ſhadow of it. Eſay 26. 3. A godly man is deſcribed thus, Whoſe minde is ſtaid upon God: he hath a ſtable ſpirit, not a wandring, fickle, roving ſpirit, he hath fixed himſelf upon God, he can ſay, My heart is fixed. The men of the world, becauſe they have not that which can ſatisfie, run up and downe, firſt, after one contentment, then after another, they have no where to fix: but the Saints finde all-ſufficiency in God, when they are there, their hearts are ſatisfied, and there they fix. As a Bee lighting upon a flower,The evil of a fickle unconſtant ſpirit. finding but a little honey, gets away to another, and to another, and to another; but when it comes to a flower, where it may ſuck honey enough it fixeth, it ſtayeth there. The hearts of the Saints find a fulneſſe of good, in God, and there they fixe. A fickle, wavering, unſtable ſpirit is exceeding unbeſeeming a Chriſtian. As it is in the body, ſome who have fluſhings of heat, have a very good colour for a while, but when we know this good colour is but a fluſh, it is rather an argument of a diſeaſe, then of a good complexion. An end of a candle that burnes in the ſocket gives ſome flaſhes of light now and then, but a candle that is ſet upon a table gives a ſteady and conſtant light. Mad people you know have their Iudicia intervalla, ſome times wherein they doe acts of reaſon, but you may perceive they are not in their wits, becauſe there is not conſtancy, and evenneſſe in their actions. This ſtablenes, this evenes in a Chriſtian way is the beauty and glory of it. Though you be never ſo forward ſometimes in that which is good, yet if at other times your hearts be off, there is no beauty in your converſation. But give me a Chriſtian whoſe wayes are even, that you may finde a conſtancy in him in all his wayes. Thoſe who have ſuch fickle, uncertaine, inconſtant hearts, are never like to excell; if they have any truth in them, yet they will never be eminent Chriſtians, Gen. 49. 4. it is ſaid of Ruben, Ruben unſtable as water, but hee ſhall not excell; ſo it may be ſaid of a Chriſtian unſtable; here is one of good affections, at ſometimes very forward, but unſtable as water, he ſhall not excell. Conſtancy in love is exceeding comely and beautifull between man and wife, from thence is the expreſſion of the holy Ghoſt here; it adds much unto the luſtre and comfort of their lives. For men to ſeeme ſometimes to be mighty fond, & other times to be bitter and ſowre, like Nabals; or the wife to be very fond ſometimes, and to be grievous & irkeſome at other times, this takes away the beauty, the comfort of their lives. But there is more in this faithfulneſſe then ſtability and firmeneſs, I will betroth thee in faithfulneſſe; I will certainly performe all the good you can expect from me, which is befitting a husband, yea ſuch a husband as I am, to doe to my Spouſe;Providen tiam creaturis non negamus, curam ſibi ſponſa vendicat. Bern. you may confide in me, I will be faithfull to you, not onely my love, but my faithfulnes ſhall binde me to you: My loving kindneſs, my mercifull diſpoſition is a great bond, but my faithfulnes ſhall binde me alſo, I will be content to ingage my ſelfe to you, that you may certainly confide in me, ſo as you may not only expect it from my love, but challenge it from my faithfulneſs. We deny not Gods providence to other creatures, but the Spouſe challengeth Gods care, ſaith Bernard, which is beyond providence, ſuch as is out of faithfulnes, as well as out of love. Chriſt here condeſcends to his Spouſe, as a man is willing to give ſatisfaction to his wife & her friends, though the truth is he would doe any thing in the world out of love to his wife, yet in regard of her weakneſſe, and to ſatisfie ſome friends he is content to enter into bond, to do any thing that is fitting; it is good to make all things ſure before-hand, ſay her friends, he preſently yeilds, for it is no other but what he is willing to doe without bonds, onely to ſatisfie her and their minds. Thus it is between Chriſt and his Spouſe: The truth is, the love of Chriſt is enough to make a ſupply of any of our wants, but wee are weake, and would faine have things made ſure, therefore ſaith Chriſt to helpe our weakeneſs, I will even enter into bond, and you may be ſure I will be faithfull then, I will binde my faithfulnes to you for all the good you would have. And this faithfulneſſe of Chriſt is either in regard of the great Marriage-Covenant, there hee will be ſure to be faithfull to his Spouſe; Or in regard of all particular promiſes, that are under things as it were. There is the great marriage-covenant, about reconciling God, and paying all debts that are owing and ſatisfying Gods juſtice, and bringing to eternall life; but there are many under-promiſes, and Chriſt will be faithfull in them all. Pſ. 25. 10. you have a promiſe worth a kingdome, All the paths of the Lord are mercy and truth, not onely mercy, but mercy and truth, mercy ingaged. VVicked men may have mercy from God, from the generall bounty and goodneſſe, and mercifull diſpoſition of God, but what the Saints have is from [illegible: 1 letter]ruth, as well as from mercy, it is bound to them. God ſtands much upon this that the hearts of his Saints ſhould confide in him.Chriſt ſtands much upon this, that the harts of his Saints should confide in him. He accounts not himſelfe honoured except we confide in him: therefore marke how Chriſt ſuiteth himſelfe unto our weakneſſe, that wee may confide in his faithfulneſſe. What is it (ſaith he) that you poore creatures do one to another when you would make things ſure betweene you? Wee anſwer thus, Lord we ingage our ſelves by promiſe one to another. I will do ſo ſaith Chriſt, you ſhall have my promiſe, my faithfull promiſe. Acts 2. 39. Peter invites to Baptiſme upon this ground, becauſe the promiſe is made to you and to your children, and to as many as the Lord our God ſhal call: The firſt he ſpeakes to the Jews, the other to the Gentiles; As if he ſhould ſay, Come in and receive Baptiſme, for to you and to your children the promiſe is made, to you that are Jews and to your children, and to the Gentiles, they have the promiſe that you have, they come under the ſame Covenant for the maine, the promiſe is to them and to their children too. And this promiſe that Chriſt hat[illegible: 1 letter]ing aged himſelf in, is no other then a draught of that which was before the world began, from all eternity, and therefore it is ſo much the more ſure. Tit. 1. 2. the Goſpell is called a promiſe before the world began. All promiſes in the Scripture are but a draught of that grand promiſe that God the Father made to his Son before the world began; As if Chriſt ſhould ſay, Will you have engagement by promiſe? This is paſt long agoe, my Father hath engaged himſelf to me from all eternity, & if you have any promiſe it is but a draught of that firſt copie of that great promiſe my Father hath made me from all eternity. VVhat doe you doe more when you would make things ſure one to another? VVe anſwer, we doe not onely make a verball promiſe, by word of mouth, but we write it. God hath therefore given us his Scripture, and the chiefe thing in Scripture is the promiſe, God hath ſet to his hand to his promiſe in Scripture. Hence Luther hath a notable expreſſion, The whole Scripture doth eſpecially aim at this, that we ſhould not doubt, but believe, confide, hope that God is mercifull, kind, patient. VVhat do you more? Here you have my promiſe and my hand, is there any thing elſe you uſe to do, to make things ſure? VVe anſwer, Lord wee take witneſſes. I will do ſo too, ſaith God. VVhen we would make things ſure indeed, we take not only two, but three, or four, but half a dozen witneſſes ſometimes. You ſhall have witneſſes; ſaith God as many as you will, witneſſes of all ſorts, witneſſes in heaven, witneſſes in earth; In heaven, I Iohn 5. 7. The Father, the Word, and the holy Ghoſt, witneſſes authenticall, of credit enough, the three Perſons in the Trinity, upon earth, the ſpirit, the water, and the blood. What do you more to make a thing ſure? Lord, we ſet to our ſeales too; you ſhall have that too ſaith God, you ſhall have ſeals of all ſorts, you ſhall have the broad ſeale of Heaven, the Sacraments, the ſeals of the Covenant; and you ſhall have my privie ſeale, I will take my Ring off my finger, I will give you even the ſeale of the ſpirit, and do but ſhew this ſeale, it is authenticall enough. Is there any thing more? Yes we anſwer, there is one thing more, we take an oath, I will do that too, ſaith God, that you may be ſure, and confide in my faithfulneſſe. Heb. 6. 17. God willing more abundantly to ſhew unto the heirs of promiſe the immutability of his councell, conſirmed it by his oath. As if he ſhould ſay, there is no ſuch need of an oath, but I will be abundant to you, becauſe I would have you truſt mee, And mark this is for the ſake of the heirs of promiſe, God would never have done this for other men, it is for your ſakes onely who are the heirs of promiſe, in regard of your weakneſſe he conrfims all with an oath. And if wee would have things ſure, wee will not have the oath of ſuch as are of no great credit. Mark, therefore it is that God ſweareth, and that by the greateſt oath, ver. 13. Becauſe he could ſweare by no greater, ſaith the text, he ſware by himſelfe. Is there any thing more ſaith God that you uſe to do among your ſelves to make things ſure? Yes Lord, we uſe to take a pawn too. You ſhall have that too ſaith he, I will give you a pawn, and ſuch a pawn as if you never had any thing more you would be happie. what is that? 2 Cor. 1. 22. Who hath ſealed us, and given us the earneſt of his ſpirit in our hearts. I will ſend my ſpirit to be an earneſt of all the good that I intend to do for you everlaſtingly. Is there any thing elſe you would require of me that you may confide in me? Yes, if God would doe ſome great & notable work as a beginning & as an ingagement of that which is to come after, this is yet more then a pawne, when there is ſome ſpeciall thing done in way to that which wee make account of, that we are not only promiſed it, and have it under hand and ſeale, and have an oath and a pawne, but it is in a great degree begun, and ſo begun as the difficulty is over. Thoſe who live under the Goſpell ſee the greateſt part of our ſalvation already done for us. God made a promiſe of ſending his Son into the world; Now in Gods performing that promiſe that God-man ſhould come into the world to be made a curſe for ſin, this is the greateſt worke of all that is to be done to all eternity, and if God would have failed in any thing it would have been in that. It is not ſo much for God to deliver us in this world, it is not ſo much for him to bring us to heaven, as it is to ſend his Son into the world to be made a curſe for us. Now when God hath done ſo great a work and hath beene faithfull in that great promiſe, he hath taught us for ever to truſt in him, to beleeve his faithfulneſs in making good other promiſes. If a man who owes five thouſand pound, and payes you foure thouſand nine hundred of it, you thinke ſurely hee will never breake for one hundred, I may truſt him for the reſt, ſeeing hee hath dealt ſo faithfully with me in the great ſumme. God hath paid the four thouſand nine hundred and much more, in compariſon of what God hath done for us, take all the glory of heaven, we have not one hundred of the five thouſand left behince, therefore we may well confide in him for the payment of the reſt.God a ſure object for our faith. But is God able? It is true, God is faithfull: This is ſeldome an objection, at leaſt an explicite objection in the mouths of people, but ſurely an implicite one it is in the hearts of many; that appears by thoſe cautions, God gives to take away that objection, 1 Pet. 4. 19. Commit the keeping of your ſouls unto him as unto a faithful Creator, as if he had not ſaid enough in ſaying he is faithfull, he adds faithfull Creator, as if he ſhould ſay, f there be no means to help you I will create means, I will put forth my Almighty power to create helpe for you, [non-Latin text not transcribed] but you ſhall have helpe, Dan. 9. 27. The Lord will confirme the Covenant; the word is uſed for a mighty man, a Giant in Scripture. Gen. 19. 8. He began to be a mighty one in the land, as a Giant in the earth, the word here is of the ſame root, God will come forth as a Giant, as a mighty man to make ſure the Covenant he hath made with his people, if there be any thing in the world wherein God will ſtirre up his infinite power, the excellency of his power, the glory of his right hand, it will be in confirming his Covenant to his Saints, Eſay 26. 4. Truſt ye in the Lord for ever, for in the Lord Jehovah is everlaſting ſtrength, Eſay. 54. 5. Thy Maker is thy husband, the Lord of Hoſts is his name, the God of the whole earth ſhall he be called. Seeing God is ſo faithfull, let not us be faithleſſe. But things goe very croſſe,Our faith muſt rayſe us above difficulties. and how ſhall we beleeve, our faith ſhakes? the true genuine love of the Saints is ſuch as will love God without gifts, for himſelf, ſo the genuine art of faith, is to beleeve in God without experience, yea though things ſeem to goe contrary. That love is but a lame love that loveth God onely for that which vve receive from him for the preſent, and that is but a lame faith that beleeveth only in [illegible: 1 letter]od for that which we ſee for the preſent. Doe things goe croſſe? they are corrections, and thoſe may come from faithfulnes as well as any thing the Church enjoyes, Pſal. 119. 75. I know O Lord that thy judgements are right, and that thou in faithfulneſſe haſt afflicted me; As God comes downe to you and ſutes himſelf to you as his poor creatures, ſo you ſhould labour to raiſe your hearts to him, to beleeve in him as a great God. [illegible: 1 letter]od deals with you as having to deale with weak creatures, you ſhould deale with him as having to doe with an infinite God. You muſt give God leave to doe his worke his owne way. The object of our confidence in God, it is, the thing will be done, it is not how it will be done, or when it will be done, but that God will carry his worke thorough. Shall our weakneſs be ſo much regarded, as that things muſt not work ſo as to ſhew Gods power? Certainly it is too too much for us to think our weakneſs muſt be ſo far condeſcended to. One would think that it is enough, that God condeſcendeth ſo much as to expreſſe himſelf ſo to you as you may beleeve; would you have God condeſcend to expreſſe himſelfe ſo to you, as he ſhould not have the glory of his worke, nor you the glory of your faith? this is too low. Though we be bound to deny our ſelves much, becauſe of the weakneſs of our brethren; Muſt God deny his glory becauſe of our weakeneſſe? We burden God too much with our weakneſſe. It is for Gods glory that things goe as they doe; Lazarus was dead, and dead ſo long, that the work of God might appeare. But I finde not things go ſo as I expected, I thinke I have beleeved, at ſuch a time in prayer I thought my heart did cloſe with the promiſes of God, but yet things goe not ſo as I expect. Though things be otherwiſe then thou expecteſt, yet it may be God calls for new acts of thy beleeving, and it is becauſe there is no renewing of thy faith in his faithfulneſs. You muſt know, the continuall actings of Faith draw out the continuall actings of the power of God.Renowned acts of faith drawes forth God power to worke foe the Saints I will give you for that one famous Text, perhaps you may reade it often and heare it, but not perceive the ſtrength there is in it. Pſal. 31. 19. O how great is thy goodnes which thou haſt laid up for them that fear thee! but marke what followeth, which thou haſt wrought for them that truſt in thee. Great is the goodneſſe thou haſt laid up. Gods goodneſſe is great to admiration for them that feare him, but how? It is laid up for them, but now marke, which thou haſt wrought for them that truſt in thee. All the goodneſſe that is in God, is for them that feare him, but it is not fearing God that will bring it to work, it is laid up in a treaſury indeed; do you feare God? God hath laid up abundance of goodneſſe in a treaſury for you, but you muſt not expect this will work for you, unleſs you truſt in him; your Faith muſt bring it forth into work, and that before the ſonns of men; thou ſhalt hide them in the ſecret of thy preſence from the pride of men. Would you be hid in the ſecret of Gods preſence from the pride of men? you muſt not onely feare God, but truſt in his faithfulneſs. Mat. 13. 58. Chriſt did no mighty works there becauſe of their unbelief: And Ma[illegible: 1 letter]k. 6, 5. He could not doe no works becauſe of their unbelief. One ſays he did not, and the other ſayes he could not, When we have a promiſe, let us put on to get the goodneſſe of God to work, which is by believing. For that I will give you as notable an example as any I know you have in the book of God, of a believing heart, catching hold upon a promiſe upon Gods faithfulneſſe to work it out, 1 Chron. 17. 23. and ſo on. In the former part of the Chapter you ſhall finde God had promiſed David to eſtabliſh his houſe, to build him a ſure houſe; Well, as ſoone as David had got the word, mark how hee improves it, how hee works upon Gods word; As if he had ſaid, Seeing I have got his word, I will hold to it, he ſhall not goe from it, ſaith he, Therefore, O Lord, let the things thou haſt ſpoken concerning thy ſervant and concerning his houſe, be eſtabliſhed for ever, and doe as thou haſt ſaid. Thou haſt ſpoken, do as thou haſt ſaid. Ver. 24.Faith will hold God to his word. Let it even be eſtabliſhed, I expect it, ſeeing thou haſt been pleaſed in ſuch a gracious way to promiſe me thus, I will relye upon it, let it be even eſtabliſhed, that thy name may be magnifyed for ever. I will plead thy name in it, if there be any thing to be pleaded more then other, I will plead it before thee; but is not this enough? Verſ. 25. Thou O Lord God haſt told thy ſervant that thou wilt build him an houſe, therefore thy ſervant hath found in his heart to pray before thee. He had ſaid before, that God had ſpoken it; here he goes over it again, as making much of Gods word, thou haſt told me, and I pray for nothing but what thou haſt told me. Nay yet ſtill David encroacheth more upon God, Ver. 26. Now O Lord thou art God, & thou haſt promiſed this goodneſſe unto thy ſervant. I have not to deal with a man that will be fickle and inconſtant, wavering and unfaithfull, but thou art God, and I will truſt in thee as a God, thou art God, and thou haſt promiſed this goodneſſe, it is thine owne goodneſſe, now therefore do it. See how he followeth God upon his promiſe. And mark what admirable effects followed upon this, Chap. 18. ver. 1. After this, ſaith the Text, he proſpered, when his enemies came againſt him, he took a thouſand charets, and ſeven thouſand horſemen, and twenty thouſand footmen from Hadarezer, and when the Syrians came to help that Hadarezer, he ſlew of the Syrians two and twenty thouſand men. After this, mark the connexion of that Chapter and this, after David had improved the promiſe, hee might have what he would; thus the loving kindneſſe of God was laid up in a promiſe, but wrought out by Davids faith. This is our evill that we do not improve this faithfulneſſe of God, wee loſe abundance by it. It is an argument that wee have baſe ſpirits. It is a great evill between man and wife, when they cannot confide one in another, but are jealous, how can ſuch live comfortably together? So we are jealous of God, we loſe our comfort in him; Jealouſie comes oftentimes from much baſeneſſe of ſpirit, and ſelfe-guiltineſſe, becauſe we are of ſuch baſe hearts our ſelves, that is the reaſon we are ſo jealous of God. Where there is much love between man and wife, there cannot be much jealouſie, and if there were intire love in the Spouſe of Chriſt, there would not be jealouſie. You have an excellent paſſage for that, John 5. 40. You will not come unto me that you might have life, you will not believe in me, that is the meaning: then ver. 42. I know you have not the love of God in you. Is there any thing in the world more tedious to a Husband, then that the Wife ſhould be jealous of him?Evidences that we do not truſt in Gods faith fulneſs. think of it, the ſame tediouſneſſe it is unto the Spirit of Jeſus Chriſt, that thou ſhouldſt be jealous of him, and not confide in his faithfulneſſe. Surely if we did truſt in Gods faithfulneſſe, wee would not think to compound with him ſo as we do, but wee would improve his promiſe to the utter moſt. As you that are Merchants, and have much owing you, all the while you confide in your debtors, you will not compound with them for leſs then your debt; if you ſhould come to one that ows you money, and ſay, I pray Sir pay in my money, and I ſhall be content to take ten, or fifteen in the hundred; the party would think himſelfe diſg[illegible: 1 letter]aced; what, do you diſtruſt me? Do you think I will break? No, I will pay you every penny, he ſtands upon his credit. The truth is, we poor wretches, becauſe we have not Gods promiſes preſently fulfilled, we would compound with God, that is, if God would give us any little comfort for the preſent, we would be ſatisfied rather then waite for that which is to come, though it be infinitely more; this is a great diſhonour to God, and an argument of our unfaithfulneſſe. It is an argument of little faith, if thou canſt be ſatisued, ſhould God give thee tenne thouſand worlds for the preſent, if God ſhould ſay, what will yon have? would you have your enemies deſtroyed? would you have your peace and your trading in the world, your eaſe and quietneſſe? Is this all? This is to compound with God for twelve pence in the pound as it were. No ſaith a gracious heart, Lord thou haſt promiſed mercy, & I expect it to the full, I wil not abate the leaſt farthing of it. God loveth we ſhould ſtand with him for his promiſe unto the uttermoſt farthing. No, but I hope God give me Heaven at laſt, yet I doubt hee will leave mee here in the world. This is to compound with God another way; there are ſome who perhaps will pay eighteene, or fifteen ſhillings in the pound, but it is a diſhonour to God to abate one ſhilling in the pound, therefore we muſt not onely believe in God for heaven, but for earth, and for ſafety and comfort, and that in times of greateſt trouble. God is well pleaſed with ſuch kind of holy impudence, as we may ſay, that is, to follow him for the uttermoſt, and to urge him upon his word again and again, to pay what he is ingaged for. Again, had we faith in God we would ſet upon great things though we ſee but little meanes. Many of you who have but little ſtockes, yet if you have rich friends that have given you encouragement, and that you know will be faithfull to you, you will trade for great things with your little ſtock, becauſe you know you have thoſe friends will ſtand by you. So though we have but little ſtrength,We muſt be faithfull to god, ſo as God may confide in us. if God call us, we ſhould be willing to ſet upon great things, becauſe God hath ſtock enough, and he hath ingaged himſelf to ſtand by us. I will bearoth thee unto me in faithfulneſs. As I will be faithfull to you, and you ſhall conſide in my faithfulneſſe, ſo you ſhall be faithfull to me, that I may confide in your faithfulneſſe, as I fulfill all my promiſes, & covenant vvith you, ſo you ſhall be faithfull to make good all the promiſes and covenant with me. The Spouſe of Chriſt is ſuch a one as the Spirit of Chriſt can confide in. It is ſaid of the vertuous woman, Pro. 31. 11. Her husband truſteth in her. Let him be abroad or at home, in what company ſoever, yet his heart truſteth in her, he can leave all his buſineſſe, his writing, or any thing that concerns him with ſuch a wife: VVhere there is want of this truſting of the heart of the husband in the wife, there is want of comfort in their lives; thus God ſaith of his people, Eſay 63. 8. They are children that will not lye; I can confide in them, I can turne them unto any buſineſſe as I will, for they are children who will not lye. They are faithfull to God firſt in the great Covenant, in the ſurrendring themſelves to God, as they doe at their firſt cloſing with Chriſt. In the firſt act of beleeving▪ every gracious ſoul enters into ſolemn covenant with God, & it will be faithfull in that covenant. And they will be faithfull likewiſe in all their under promiſes & vowes that they make to God, in days of faſting, and thanſgiving, and at other times. As Gods promiſes are Gods gifts unto us, ſo ſhould our promiſes be as gifts unto God. 2 Tim. 1. 9. According to his purpoſe and grace, which was given unto us in Chriſt Ieſus before the world began; not onely promiſed, but given unto us in Chriſt Jeſus. Gods eternall purpoſe is called Gods gift, ſo our purpoſes and our promiſes ought to be as ſure as gifts unto God. So in thy converſation thou muſt be faithfull to Chriſt, not proſtitute thy ſelfe unto another, but keep thy ſelfe for Chriſt. Indeed the ſpouſe of Chriſt may be raviſhed by open violence, but ſhe will not proſtitute her ſelf to any other, ſhe keepes her ſelf onely for Chriſt. Thus the Saints are deſcribed, Ephe. 1. 1. faithfull in Chriſt Jeſus. There is a kinde of natural faithfulnes as I may ſo ſpeak, as in that place Eſay 8. 2. I took unto me faithfull witneſſes, Calvin ſaith it is meant of Vrijah, that baſe temporizing Vrijah, who made the Altar according to the patterne that Ahaz ſent from Damaſcus, he is ſaid to be faithfull, that is, he was a faire, honeſt dealing man, his word was as good as his bond; ſo many civill men will be faithfull of their words; But mark here in the Epheſians it is faithfull in Chriſt Jeſus, it is nnt onely faithfulneſſe between man and man, for many Heathens were ſo, they would rather dye then cozen and cheate one another, but this is a higher degree of faithfulneſs; it is a faithfulneſſe in Chriſt Jeſus, ſo the Saints muſt be faithfull, faithfull to Chriſt Jeſus, and faithfull in Chriſt Jeſus. They who are thus faithfull, are fit for the ſervice of Chriſt, Chriſt hath a great deale of work to do, they are only fit for it, Rev. 17. 14. The Lamb ſhal overcome, why? for they that are with him, are choſen, and called, and faithfull, not called faithfull, but called and faithfull, and therefore the Lambe ſhall overcome. It were happy that all that are in this publicke ſervice in the kingdom that are with the Lambe, with Chriſt in this cauſe, were called and faithfull, the work would ſoon be at an end; It is faithfulneſs we ſhall be hereafter re [illegible: 2 letters]rded for, Well done good & faithfull ſervant; not well done good and rich ſervant, or ſervant who had great imployment in publicke works, but well done good and faithfull ſervant. Every one of us cannot be eminent, every one cannot be employed in publicke ſervices, but you may every one bee faithfull; you that are poore ſervants you may be faithfull as well as a Magiſtrate, as well as a Miniſter; you that are poore labouring men, porters and water-men the meaneſt, you may be faithfull as well as the Nobles of a kingdom; God regardeth faithfulnes rather then ſervice, hee hath no need of the ſervices of men,We muſt be faithfull one toward another. great or ſmall, it is all one unto him, but he looks upon the faithfulneſſe of their hearts. And as you muſt be faithfull unto God and his cauſe, ſo you muſt be faithfull one to another. You who are ſervants, if you be godly, be ſure you be faithfull to your Maſters, that there may be no occaſion of any ſuch ſcandoll as often there is concerning thoſe who are profeſſors, ſuch a ſervant is forward, he muſt goe to ſermons, and he is ſet againſt ceremonies, &c. But I never had any ſo unfaithfull, if mine eye be but off him, hee is from his buſineſſe preſently. God forbid there ſhould be ſuch ſcandols given. So VVives who profeſſe godlineſs, be you ſure you be faithful to your husbands and tradeſmen who profeſſe more then ordinary ſtrictneſs in Religion, be you faithfull in your dealings. Hath Chriſt married himſelfe unto thee in faithfulneſſe? he expects that his faithfulneſſe to thee ſhould have that reflection upon thy heart as to make thee faithful to others. There is one note that is to be taken from all together. As if God ſhould ſay, O Iſrael, you have dealt unrighteouſly with me, you have broken your covenant, you have gone a whoring from me, but I will betroth you to me in righteouſneſſe. You have done fooliſhly in departing from me, but I will betroth you unto me in judgement. You have been unkind to me, but I will betroth you unto me in loving kindneſs. It hath not pittied your ſouls to ſee me diſhonored, but I will betroth my ſelfe in bowels of mercy to you. You have been unfaithfull to me, but I will even betroth you unto me in faithfulneſſe. The note from thence is this. God dealeth not with thoſe in Covenant with him as they deale with him.Obſer. It is a note of admirable uſe and comfort. Marke the difference betweene Gods dealing with others and thoſe that are in covenant with him. Let others deale with God in a froward and perverſe way, God will deale with them ſo too, Pſal. 18. 26. With the froward thou wilt ſhew thy ſelfe froward. Will you be froward with God? God will ſhew himſelfe froward with you. Will you be proud with God? In the thing you are proud God wil be above you. Will you be ſubtil and contriving miſchiefe againſt God and his truth? God will meet with the wicked, and inſnare them in the work of their own hands. Are you reſolute in wickedneſſe? God will be as reſolute as you for your hearts, as Jer. 44, 25. 26. But when God comes to deale with his Saints in covenant, though they deale frowardly with him, hee will deale gently with them: though they deale proudly with him, hee dealeth in a way of condeſcenſion with them; though they bee unfaithfull to him, yet he will be faithfull to them. Oh my brethren this point hath abundance of ſweetnes in it, take heed of abuſing it; Thy ſins cannot overcome Gods goodneſſe,Quia ego dominus. let Gods goodneſs overcome thy wickedneſſe. And they ſhal know the Lord, They ſhal know that I am the Lord, ſo the Septuagint hath it; ſo the old Latin, thou ſhalt know becauſe I am the Lord; but we rather reade it as it is in your bookes; They ſhall know the Lord. But how comes this in, In faithfulneſſe, and they ſhall know the Lord. Thus, upon theſe two reaſons. Firſt, becauſe this ſhall be the means to keepe the Church the Spouſe of Chriſt in faithfulneſſe for ever, they ſhall know Chriſt to be the Lord. As if Chriſt ſhould ſay, The reaſon of all your vile departings from me all this while, what is it? you doe not know me, you doe not ſee into the bounty and glory, into the excellency of my worſhip, and what I am, that is the reaſon you are gone from me and have been unfaithfull to me, but when I betroth you my ſelf again, you ſhall know me, you ſhall ſee ſo much beauty and excellency in me & mine Ordinances that you ſhall never depart from me. Low thoughts of God are the cauſe of ſuperſtitious vanities. Had men high and honourable thoughts of God they would never thinke to put him off with ſuch bauble-worſhip as they do. Acts 9. 7. it is ſaid the God of glory appeared to Abraham, Obſer. that is given as a ground why Abraham would forſake his Countrey his fathers houſe and his kindred, if we once knew the Lord, and that the God of glory had appeared to us, we would be ready to forſake all for him and give up our ſelves unto him in an everlaſting covenant. Secondly, And they ſhall know me] This is as a fruit of my betrothing my ſelf unto them,The right knowing God is a fruit of the covenant. as a fruite of the Covenant, Jer. 31. 34. They ſhal teach no more every man his neighbour and every man his brother, ſaying, know the Lord, for they ſhall know me from the leaſt of them unto the greateſt of them, ſaith the Lord, for I will forgive their iniquity, &c. It is a fruit of the conjugall union betwixt Chriſt and the ſoul. As it is betwixt man and wife, when they are but only ſuitors, well willers, they do not communicate their ſecrets one to another, but when they once come to be marryed together, then they open all their hearts, there is no ſecret but they will diſcloſe one to another. So ſaith God, when I am once marryed to you, I will open my whole heart to you, the ſecret of the Lord is with them that feare him. Thoſe that have but natural knowledge, underſtands ſomething of the wayes of Religion, of the minde of Chriſt; As a man that is in the dark may know where he is, by feeling he may know what length and thickneſs many things in the houſe are of, but when the light of the day comes, then hee knowes what the [illegible: 2 letters]is in the roome after another manner then he did in the darke: this is the difference betweene knowledge of God in a natural man, and the knowledge of one eſpouſed to Chriſt, by his naturall knowledge he may underſtand the hyſtory of the Goſpell, he may have ſome generall notions of God and of Chriſt, but when the Sun of righteouſneſſe ariſeth, then be ſees the excellency and glory of God, then he ſees God ſhining in all his attributes, he ſees that in Chriſt which drawes his heart unto him in an everlaſting Covenant. As we reade Cant. 7. 5. Chriſt is held in the galleries, that is, Chriſt aſſoone as he is marryed to the foule, takes it as it were by the hand, and walkes into the Galleries, and there openeth his heart unto her. There is many a ſweet turne that a gracious heart hath with Chriſt in his ordinances, wherin Chriſt openeth even his whole ſoul unto it, Joh. 15. 15. All things, ſaith Chriſt, that I have heard of my Father, I have made knowne unto you. An admirable Text, ſurely you cannot but know the Lord then. Here is the fruit of our union with Chriſt. Oh that our hearts were inflamed with deſire after further conjugall communion with him! according to the capacity of the ſoul, ſo Chriſt makes knowne to it what he hath heard of the Father. Certainly Chriſt hath heard great things of the Father; he is the wiſdome of the Father, he hath been with the Father from all eternity, and the Father loves him, he will tell him all the glorious things he hath in his heart, and Chriſt will hide none of thoſe things from his Saints. This is the priviledg of a Saint; [non-Latin text not transcribed] who would not be godly, by which he ſhall come to know the minde of the Father, according to what Chriſt knowes of it? Yea and Chriſt makes God known to the Saints in another way then others know him. 2 Sam. 7. 27. Thou O Lord God of Hoſts haſt revealed unto thy ſervant, ſo you reade it in your bookes, but it is in the Hebrew, Lord thou haſt revealed this to the eare of thy ſervant. I wonder how that word to the eare comes to be left out in your books, in which indeed the emphaſis lye, I am ſure it is ſo in the Text. When God makes known himſelfe to his people he revealeth things to their Eare, as we to a friend who is intimate with us, we ſpeake a thing to his eare. There is many a ſecret which JESUS CHRIST ſpeakes in the eart of his Saints, which others never come to be made acquainted with, 2 Cor. 4. 6. God who commanded the light to ſhine out of darknes, hath ſhined in our hearts, to give the light of the knowledg of the glory of God in the face of Jeſus Chriſt. It would aske time for the full opening the gradations of this Scripture, here is knowledg, & the knowledg of the glory of God, & the light of the knowledg of the glory of God, and ſhining, and ſhining into our hearts, and into our hearts in the face of Jeſus Chriſt. Surely then they ſhall know the Lord, and they ſhall know him in a very ſpirituall way. The light of the Saints is a light three ſtory high; Firſt,The light of the Saints is three ſtories high. they have the light of nature, which other men have, the light of reaſon. Secondly, they have the light of common gifts, which other men have too, and that is a ſtory higher then the other; Thirdly, they have the light of a ſanctifying ſpirit, that is a third loft, and they ſhall come to a fourth ſtory, and that is the light of glory. The light that other men have is but as the light you have in a lower room, in ware-houſes, which in ſome you know is ſo little that you are faine to uſe a candle at noone day, ſo ſome natural men have onely the light of reaſon, which indeed is rather like your cellars that have but a little light coming in at a grate; others have ſomewhat more light, they have common gifts, which is like the light in the next ſtory, ſomewhat more clear, but the light of the Saints is higher then all theſe, they know God as their God, great is the excellency of his knowledge, the ſoul hath bleſſed ſatisfaction in it, let us ſee the Father and it ſufficeth us, the fulneſſe of glory that is let out into the ſoul, the ſanctification of the heart by the preſence of the beams of the glory of God, being transformed into the ſame Image, it is the very beginning of eternall life. Take onely this note about our knowledge of God by Chriſt, what a different way have we to know God by, from that which Heathens had. If you reade the Hyſtories of the Romanes, you ſhal find the poor & mean ways of thoſe wiſe men had to know God, as thus, they would look into the intrails of beaſts thereby to finde out the mind of their gods, they would obſerve how the beaſts came to the ſlaughter, whether willingly or not willingly, whether haled or not haled, they gueſſed ſomewhat at the minde of their Gods by that, then they would looke into the colour of the bowels of the beaſts, then obſerve whether the entrals were ſound or not, then they would obſerve the fire of their ſacrifices, whether the flame aſcended right or not, thus they came to know the mind of their Gods; What poor wayes are theſe? we have JESUS CHRIST God bleſſed for ever, the eternal Son of the Father, who is come from the boſome of the Father,Epheſ. 4, 11. to make all known to us, the mind of God, his and our Father: We know the truth as it is in Jeſus, not onely as it is in the works of nature; ſome know much of God in the works of creation and providence, wee may know much of God in thoſe great things the Lord hath of late done amongſt us; but to know the truth as it is in Jeſus, to know God in Chriſt, this is another manner of knowledge then to know God in the way of his works, here we ſee the truth really indeed when wee ſee it in CHRIST JESUS. Certainly then none united unto Chriſt in a conjugall union can be an ignorant ſot, for Chriſt ingageth himſelfe in his faithfulneſſe, upon this marryage of a ſoul with himſelfe, to reveale himſelfe and the Father unto it, Joh, 8. 54. Of whom ye ſay he is your God, but mark the next words, yet ye have not knowne him. A likely matter that he ſhould be your God and you not know him, a likely matter that Chriſt ſhould be your Saviour and you not know him, ſeeing he hath ingaged himſelfe in his faithfulneſſe, that if you bee married to him you ſhall know him and his Father. Ver. 21. And it ſhall come to paſſe in that day, I will heare ſaith the Lord, I will heare the heavens, &c. Now come in temporall promiſes, after the aſſurance of mercy in the Covenant, then come promiſes for corn, and wine, and oyle; God would teach us this leſſon by it, that all our outward things (at the leaſt the ſweetneſs and comfort of them) depend upon the covenant in Chriſt. I will heare, [non-Latin text not transcribed] The word is Reſpondebo, I will anſwer, ſo it may be rendred as well, God will ſo hear as that he will anſwer. Many times a poor man cryes to the rich, & he hears him but he will not anſwer, but ſaith God, I will hear ſo as I wil anſwer. This is a moſt elegant expreſſion, I wil hear the heavens, and they ſhall heare the earth, and the earth ſhall hear the corne and the wine and the oyle, and they ſhal heare Iezreel. Miraorationis ſublimit as, a wonderfull ſublimity of ſpeech, ſaith one Expoſitor of it; hyperbolica metaphora, a hyperbolica metaphor, ſaith another; pulcherrima proſopopoeia, a moſt beautifull and delightful proſopopoeia, ſaith another; theſe creatures being put as it were in the perſon of a man as if they underſtood what they did. As if the Lord ſhould ſay thus. My people, you indeed through your ſinnes have been brought into great ſtraits, you have wanted corne, and wine, and oyle, you have been ſcattered in your baniſhment, but when I ſhall betroth my ſelf unto you and enter into a covenant with you, then, when you ſhall cry, O that we might have theſe outward comforts, preſently the corne, and the wine, and the oyle, as if they heard your complaints, ſhall ſay, Oh Lord we would help, Jezreel and ſatisfie theſe thy ſervants; the corne ſhall cry to the earth, O earth let me come into your bowels, I will rot there that ſo I may bring forth fruit for this people, the vines and the olive ſhall deſire the earth to receive them, to give juice and nouriſhment to them, that they may refreſh theſe reconciled ones to God; the earth ſhall ſay, O that I could entertaine the corne, and wine, and oyle that I may be fruitfull in my kinde, but O heavens I can doe nothing except I have your influences and the ſhine of the ſun to warme mee to make mee fructifie, therefore O heavens come in and aſſiſt me that I may fructifie for Jezreel; and the heavens they ſhall cry, Lord, we would faine help the earth, that the earth may helpe the corne, and wine, and oyle, that they may ſupply Jezreel, but we can doe nothing without thine hand, therefore doe thou heare us, do thou give us leave to raine upon the earth that it may be fruitfull.Obſer. Thus the creatures are brought in crying to help Jezreel. Take theſe Obſervations. Firſt, See our condition in this world, though reconciled to God yet while we are here we muſt be beholden to the corne, and wine, to the earth, and heavens,Obſer. we know not how to doe without them. Secondly, VVhen we are reconciled to God, then the creatures will be ſerviceable to us, yea they will be greedy to do us good, they will cry for it. Let us take heed of provoking God, the creatures then will be againſt us. I have read of Cordius a martyr, giving this anſwer to thoſe who would have had him deny the truth, if deny it ſaith he, the Sun, Moon, & ſtarres will deny me light. If we ſerve God, the creatures will account it their happines to ſerve us. Thirdly, God uſeth to work good for his people by ſecond cauſes. He doth not ſend theſe things immediately from heaven,Obſ. but the heavens heare the earth, and the earth hears the corne and the wine. We muſt looke to ſecond cauſes, but take heed of reſting upon ſecond cauſes. It hath been Gods work amongſt us of late in finding out treacheries & giving ſucceſſes to manifeſt himſelf very ſtrangly when the means have been very poor; Nay indeed God hath made as much uſe of mens weakneſſe, as of their ſtrength; but let not us therefore be ſlack in the uſe of means, let us do the beſt we can, though God ſometimes work beyond means, and contrary to means, yet ordinarily he makes uſe of ſecond cauſes, not only to work, ad praeſent iam, as Biel the Schoolman and others ſay, that is, only together with the creature; but there is ſay they no efficacie at all of them iſſuing into the effect; but the truth is, God doth make uſe of ſecond cauſes otherwiſe, ſo that there is ſome vertue and efficacy in them to work the thing that God intends. Fourthly,Obſer. there is a concatenation of ſecond cauſes, not onely an uſe of them, but every one in their order ſupplyes the other, the heavens heare the earth, and the earth hears the corne, one after another. If we could ſee the comely order of the creatures, wee ſhould ſee them all hang together in a golden chaine; as it is in the joynts of the body, one bone ſupplyeth another, one place is hollow to take in another, ſo one cauſe in nature ſupplyeth, and cometh in to the other. As in our ſalvation there is a golden chain which we have Rom. 8. So in the creatures there is a golden chain of comely order and mutuall ſupplyance. Fiftly,Obſer. God is at the higher end of the chaine, and nothing can be done by any link of the chaine of ſecond cauſes, but by Gods being at the uppermoſt link. Jezreel muſt cry to the corn, and wine, and oyle, and they muſt cry to the earth, and the earth muſt cry to the heavens, he muſt be the higheſt cauſe. Sixtly,Obſer. It is moſt comely, and a great bleſſing, when the right order and chaine of ſecond cauſes hold; As it is in Nature, ſo in any Society, in a Common-wealth, in a City, when all keep their due ſubordination, as when the Tradeſ-man works in his way, the Magiſtrate in his way, the Miniſter in his way, and every Officer in his place, every one keeping his order. But when it is otherwiſe, when they are out of order, it is a great miſery upon a City or Kingdom. As it was once among the Athenians, Themiſtocles ſaith of his ſon, a bol[illegible: 1 letter] youth, This boy can do more then any man in all Greece, Why? For ſaith he, the Athenians command the Grecians, and I command the Athenians, and my wife commands me, and my ſon commands my wife; here was the concatenation of that government. God deliver all ſocieties from ſuch a concatenation, that the beginning of any publick work, I meane the lower link of the chain ſhould be perhaps in a whoremaſter, & he ſhould command one, and that one another, and ſo one after another. This is a fearfull judgment where ſoever it is. 7. God is the giver of all plenty,Obſer. hee accounts it his glory to give raine. Ier. 5. 24. God there wonders that men will not feare him becauſe of that, Neither (ſaith he) doe they ſay in their hearts, Let us feare God that giveth raine. As if hee ſhould ſay, It is a ſtrange impudence in men, what, will they not ſay in their hearts, Let us feare God, ſeeing he gives us raine? Thus God gloryeth in this great work, when hee heareth the heavens, and the heavens heare the earth, the heavens will be as braſſe over us, and the earth as iron, unleſſe GOD heare them, and ſend raine. Therefore let God be acknowledged in that rain we have had of late; the creatures wanted graſſe, and the graſſe cryed to the heavens, and the heavens cryed unto God, and God hath heard the heavens, and ſent downe raine, and ſo we ſee the earth hath been refreſhed, abundance of good hath come to us by thoſe ſhowers. Give God the glory of this. 8. All plenty is given for the ſake of the Saints.Obſer. How? God heares the heavens, and the heavens hear the earth, and the earth hears the corn, and the wine and the oyle, and they hear Jezreel. It is for Jezreels ſake that the earth heares the corne, and the heavens hear the earth, and God hears the heavens. Were it not for the Saints, the earth wauld ſoon come to a confuſion. They are the bleſſing of the earth, Iſa. 18. 24. 9. If the creatures work ſo graciouſly for us, how ſhould wee then worke for God, and one for another. What, ſhall the creatures cry one to another, and heare one another for our good, and ſhall God cry to us, and wee not heare God? The ſenſeleſs corn cries to the earth. O earth help me that I may help Iezreel, and the earth cryes to the heavens, O heavens ſend down your influences, and the heavens ſay, We will heare, and the earth ſaith, I will heare; Shall the earth heare, and the heavens heare for our good, and ſhall not we hear when God cryes for help? God cries to you many times to helpe in his cauſe, and wilt not thou hear to work for him? O vile creature, how unreaſonable are thy ways before the Lord! Again, how ſhould we hear the cries of the poor? When wee are in want, the corn cries to the earth, and the earth cries to the heavens, and the heavens cry to God for us. VVhen the poore, I mean Gods poore, whom Gods hand hath made poore, cry, will not you heare? VVill you be more hardhearted then the earth and the heavens are? ſeeing they heare you, doe you hear the cry of your poor brethren. Further, if God will hear the creatures when they cry for us, how much more will he hear Jeſus Chriſt when hee cries for us? It is our happineſſe in part, that we have all the creatures cry to God for our good, but the top of our happineſſe is this, that wee have Ieſus Chriſt the Mediatour of the new Covenant, making interceſſion at the right hand of God continually for us. Laſtly, Gods mercies go through when they work for the Saints, the corn beginneth to cry to the earth, that ſtays not here, but the earth goes on, and cryes to the heavens, the heavens go on and cry to God. Gods mercies to his Saints never leave till the thing be done. And I will ſow her unto me in the earth. VVhat great mercy is this for God to grant plenty, if he deſtroy his people? Our Country is plentifull, but if God ſhould conſume us out of the land what good wou[illegible: 1 letter]d our plenty do us? Therefore ſaith God, I will ſow her unto me in the earth. Indeed ſhe is now a poor contemptible people, & there are but few of them remaining upon the earth, but I will make them a ſeede, and a ſeed that the Lord hath bleſſed. I will ſow her. Here the Lord alludeth to the name Iezreel, which ſignifies the ſeed of the Lord, the ſowen of the Lord. It was uſed in the firſt Chapter in an opprobtious way,Lect. 19 and in the latter end of that Chapter in a way of mercy. I ſpeak of it there, therefore I ſhall not need ſay much now, only this, God makes uſe of the word here, to put her in mind of what ſhee deſerved; as if he ſhould ſay, though thou beeſt a Jezreel, and deſerveſt to be ſcattered, yet I will be mercifull to thee out of free grace, I will ſow thee, there ſhall come a bleſſing upon thee, and though thou beeſt ſcattered up and down in the earth, yet in all places thou ſhalt be as ſeed from whence my Church ſhall ſpring. Hence the notes are:Obſer, Firſt, that Gods people are the ſeed of the earth: But of that before in the latter end of the firſt Chapter, onely I will adde a note of Ribera about it: The ſeed, ſaith he, lies under the clods, and at length fructifies; ſo ſhould the Saints be content to lie under the clods, and though they may ſeem in regard of their afflicted condition to be dead, to be rotten, yet they ſhall be glorious and fructifie afterward. Before the time of the Churches glory, times of great calamity and diſtreſſe come, which this rotting of the ſeed before the fructifying ſets out unto us. Secondly,Obſer. every godly man ſhould ſo live, as either in life or death hee ſhould be as a ſeed from whence many may ſpring; he ſhould be a meanes that many ſhould be begotten to God. It is reported of Cicilia, in the hiſtory of the Church, a poore Virgin, that by her gracious behaviour in her mattyrdome, ſhe was the means of converting four hundred to Chriſt: As in the Indies, one corn bringeth forth divers hundreds, ſo we ſhould labour to convert as many as wee can, that ſome that live after may continue to beare up the name of Chriſt, and the profeſſion of his truth. Eſpecially be carefull of your children, leave them as ſeed to hold up the name of God in thy family when thou art dead and gone. And further,Obſer. I will ſow her to my ſelfe. The Saints are ſowen unto Chriſt they are ſeed for Chriſt, therefore all their fruit muſt be given up unto Chriſt, Chriſt muſt have all the fruit we bear: who ſhould have the fruit but he that ſoweth it? Therefore Cant. 7. 13. All manner of pleaſant fruits new & old which I have laid up for thee O my beloved. Are we able to bear any fruit? Let us lay it up all for Jeſus Chriſt, for it is he that ſoweth us unto himſelfe, we muſt not ſow to our ſelves, not to the fleſh, for then wee ſhall reap corruption, but all for Chriſt. And I will ſhew mercy upon her that had not obtained mercy. Divers things about Gods ſhewing mercy after rejection were ſpoken of in the firſt Chap. Only theſe notes for the preſent. There are none ſo rejected,Obſer. as that they can conclude that they ſhall never have mercy (thoſe that have committed the ſinne againſt the holy Ghoſt excepted) though Iſrael had not obtained mercy, though they were caſt out, yea caſt out to the beaſts to be devoured, yea ſaith God, I will ſhew mercy upon her. 2.Obſer. Children of wicked parents may at length obtain mercy from God. Though Iſrael be caſt off, yet her children ſhall have mercy. A comfort to us in regard of the Idolatry of our fore fathers, yea a comfort in the regard of the children that are to come. Our fore fathers have broken the Covenant, why may not we obtaine mercy? But ſuppoſe we ſhould be the generation of Gods wrath, and not obtaine mercy, yet we may have hope that the poſterity following ſhall have mercy. Thirdly, Mercy after it is thought to be paſt;Obſ. if then it come, Oh it is ſweet mercy indeed! when ſhe ſeemed to be utterly rejected, then to have mercy ſhewed, this is ſweet. Fourthly,Obſer. Mercy is the cauſe of all the good the Saints have. One Scripture for it, Pſal. 57. 3. Send from heaven ſaith David. David was in the Cave, in a poor condition, hunted for his life, perſecuted by Saul; I ſee little hope from earth, ſaith he, therefore O Lord ſend from heaven; What, ſhall God ſend Angels from heaven to deliver thee David? No, but mark what followeth, God ſhal ſend forth his mercy & his truth; as if he ſhould ſay, Lord though I have no help in earth, though I ſee no Angels from heaven to helpe me, yet let me have thy mercy and truth, and that is enough. This ſatisfies a gracous heart, if he may have Gods mercy and his truth, that is Gods mercy revealed in a promiſe.Obſer. Laſtly, God hath a ſpeciall day of mercy for his people, for his Churches; I will have mercy upon her that hath not obtained mercy. Let us cry to God for the haſtening of this day, let us open the miſeries of our own Kingdome, and of Ireland; Oh when ſhall this day come that thou, wilt ſhew mercy to thy owne people which thou haſt told us of! Oh that that day may haſten! Come Lord Jeſus, come quickly. And I will ſay to them which were not my people. This is that we had in the firſt Chapter onely with ſome differences, there it is, In the place where it was ſaid yee are not my people. And I ſhewed you when I opened that place, both out of the Romanes, and out of Peter, how the Apoſtle makes uſe, both of that in the firſt Chapter, and this here in the ſecond, onely take a hint of the truths in it.Obſer. [non-Latin text not transcribed]. Firſt, God hath a ſpecial intereſt in his people; they are his people, they are called his peculiar people, Tit. 2. 14. The word hath this emphaſis in it, God lookes upon all other things as accidents in compariſon, and his ſubſtance is his people, they are his very portion, as Deut. 33. 19. and Exod. 19. 5. they are his peculiar treaſure above all people in the world; and Eſay 19. 25. Aſſyria the worke of my hands, and Iſrael mine inheritance. I have made all people, but Iſrael is mine inheritance, This is the happines of the Saints, therefore they are not as other people are. Num. 23. 9. This people ſhall dwell alone, and ſhall not be reckoned among the Nations, this is a great ground of prayer, Lord leave us not, we are thy people, called by thy name, we have an intereſt in thee. Againe,Obſer. This is an argument to walke ſo as God may not be diſhonored by us, for we are his people. If thoſe in a mans family walke diſorderly, it is a diſhonour to the Maſter of the family; it is no diſhonour to him for a ſtranger, or one who hath little reference to him, to walke diſorderly; It is not ſo much diſhonour to God for the wicked to walke diſorderly, as for the Saints, in regard of their neereneſſe to God: And beſides, their light is (as I told you) three ſtory high, and if they ſin, they ſin againſt a greater light then others doe, their ſin is greater then the ſinne of the wicked in that regard. Further,Obſer. I will ſay to them which were not my people, thou art my people, I will own them before all the world. It is a great mercy for God to make it knowne to the world, that his people are his people. The world will not beleeve it, they think they are a poor contemptible people, but there ſhall come a day that I will make it knowne they are mine; And amongſt other things by which God will make all the world to know that his people are his, this is one, in ſ[illegible: 1 letter]tting up the beauty of his Ordinances amongſt them, Ezek. 37. 27. My Tabernacle alſo ſhall be with them, yea I will be their God, and they ſhall be my people, and the Heathen ſhall know that I the Lord doe ſanctifie Iſrael, when my Sanctuary ſhall be in the midſt of them. Thus they ſhall know, ſaith God, that they are my people, and that I am their God, when I have ſet my Sanctuary in the midſt of them for ever. Were it that the Ordinances of God might be ſet up in their purity amongſt us in England, were Reformation perfected, and the Saints walked humbly & peaceably as they ſhould, the whole world will be convinced, that theſe are indeed the people of the Lord, and that God is amongſt them. And they ſhall ſay, thou art my God. God muſt begin withus,Obſer. we cannot begin and ſay, Lord, thou art my God, but God muſt begin with us firſt, and ſay, You are my people. There are a great many who ſay, God is their God, but God never ſaid, they are his people, [non-Latin text not transcribed] Joh. 1. 12. it is ſaid of thoſe who beleeved in Chriſt, that God gave them [power] to be the Sonnes of God, the word ſignifies authority, that they might with authority acknowledge themſelves to be the ſons of God, and call God Father, they had the broad Seale for it. Will you call▪ God Father? where is your [non-Latin text not transcribed], your authority? if God call you children, if he ſay you are my people, you may give the Ecchoto Gods mercy and ſay, thou art our God.Obſer. Secondly, When God ſpeakes mercy to us, we muſt anſwer according to it. Doth God ſay, you are my people? we muſt anſwer, Lord, thou art our God. This is a great fault amongſt Chriſtians, God manifeſts himſelfe to many a gracious heart in abundance of love and mercy, & they give an anſwer to God in a way of diſpaiting and diſcouragement. Gods ways toward thee ſpeake thus, and ſay, thou art one of my people, but thy heart works as if God were none of thy God, Hath not God done much for thee? thou thinkeſt it is all in hypocrifie that thou doſt, whereas the truth is, it is the fruit of his love and kindnes to thee. He ſpeakes aloud in what he hath done for thee, that thou art one of his people, and yet thy heart thinks that he is thy enemy, that he ha[illegible: 2 letters]s thee, and will caſt thee off at laſt. The wayes of God are full of mercy to thee, and he hath ſet his ſtampe upon thee, & by his ways of love he tels thee, that thou belongeſt unto him. O unbeleeving ſoul, anſwer Lord thou art my God! & lay aſide theſe diſcouraging & ſinking thoughts of thine; O that thou wouldſt goe away with ſuch an anſwer in thy mouth! Doe not anſwer Gods loving kindneſſe, and his gracious dealings towards thee with diſcouragement and ſinking of heart, this is diſhonorable to him, and tedious to his Spirit.Obſer. Thirdly, God works an anſwerable diſpoſition in the hearts of his people unto him. This is thy duty, but God will work it in time if thou belongeſt to him. As thus, doth God chuſe us to be his people? then the hearts of the Saints chuſe him to be their God; Doth God ſay, you are my people? the Saints ſay, Lord thou art our God; Doth God ſay, I will dwell with them? they anſwer Lord, thou art our habitation. Doth God ſay, I delight in them? they ſay, Lord our delight is in thee. Doth God ſay, I will reſt in them for ever? the Church ſaith, O my ſoule returne unto thy reſt. Here is a ſweet anſwer, a rebound of all Gods loving kindnes.Obſer. Laſtly, the Saints muſt profeſſe God to be theirs. It is not enough to beleeve with the heart, but thou muſt confeſſe with the mouth; profeſſe it outwardly: of this before. Further,Obſer. This is the higheſt happineſſe of the Saints, that God is their God, when they can ſay this, they have enough. If we could ſay, this houſe is mine, this ſtreet, this Lordſhip, this City, this Kingdome, this World is mine; What is all this? A Chriſtian comes at length, and ſaith, this God that made all is mine. As it is reported of the French Ambaſſador, and the Spaniſh meeting together, ſaith the Spaniſh Ambaſſadour, my Maſter is King of Spaine; my Maſter (replyed the French) is King of France; my Maſter ſaid the Spaniard againe is King of Naples: and my Maſter ſaid the French is King of France; my Maſter is King of Portugal, and my Maſter is King of France; ſtill he anſwered with that my Maſter is King of France, as being enough to anſwer all the ſeveral Kingdomes of the Spaniard. So one ſaith, I have this houſe, this land, this ſtock, this eſtate, this trade, yea but ſaith a Chriſtian, I have God, God is mine; Surely having him thou haſt enough. And if God be thy God, he will be a God to thee. 1 Chron. 17. 24. The Lord of hoſts is God of Iſrael, even a God to Iſrael. So it muſt be with thee, if thou beeſt a Saint of God, be a Saint to God; Are we a people of God, then we muſt be a people to God. Bleſſed are the people that are in ſuch a caſe, yea happy are the people whoſe God is the Lord. Thus we had opened the gracious manifeſtation of God to his Church, in part fulfilled ſpiritually, to ſpiritual Iſrael here, but more ſenſibly to be made good at the great day of Jezreel, Quae omnia Iudei poſt Antichriſtum in fine mundi preſtolantur. Hieronym. in locum. that is, when the Jews ſhall be called, then the Spouſe of Chriſt in a viſible way ſhall be thus married unto him, and the Lord will be their God. Jerome ſaith upon the Text, All theſe things that are here promiſed to the Church, the Jewes expect it at the end of the world, after the time of Antichriſt. And I make no queſtion though in a ſpiritual ſence this Scripture is made good for the preſent unto the Saints, yet in a more viſible and ſenſible way, all this Scripture will be made good to the people of the Jews, & the Gentiles then joyning with them even literally, the glory of the Church ſhall be viſible and apparant. More whereof in the next Chapter.