Lectures Upon Hosea 1-4

The Preface or Introduction.

BEfore I come to expound this our Prophet, I will prefix somewhat, both concerning the twelve Prophets, of which this our Prophet is one; and also concerning the Prophet himself in general. Concerning the former, we will consider in the first place, why they are called the smaller or lesser Prophets, the other four the greater. Not because the other were before them in time; for this our Prophet in this respect had the precedence of them all, as afterwards shall appear; nor yet because they excelled them in dignity and authority, for in these respects also this our Prophet giveth place to none of the greatest: but because the books containing the prophecies of the other four, are much more large then these which contain the prophecies of these twelve. And therefore, because the dignity and authority of the books of holy Scriptures is not derived from their length and greatness, but from God, who is the Author of them, and from the truth which they contain, we are not to make less account of the shortest then of the longest, nor of the smallest Prophet then of the greatest.

In the second place let us consider, why all these twelve were originally joined in one book or volume: not because they lived, prophesied and wrote in the same time, and so joined their works together; for some of them were the first, some the last of all the Prophets, whose writings are extant; some before, some in, and some after the captivity: but by God's all-ruling providence it came to pass, that their prophecies which were written in diverse ages, and scattered in diverse books, should afterwards be collected into one volume, to this end, that they might be the better preserved from losing and perishing, to which danger they would have been more exposed, if they had been severed and scattered.

Where by the way, we may observe God's vigilant care in preserving all the writings of his Prophets, Apostles, and holy men inspired by his Spirit, which were necessary for the instruction and salvation of his whole Church and every member thereof. So that the Church of Rome hath but a slender argument for their traditions, when as they allege, that they are invented to supply the defect of those books of holy Scripture which are lost and perished.

The third thing to be considered of, is, the several people unto which these Prophets prophesied; for some prophesied to the Israelites, namely Hosea, Joel, Amos, Micah; some to the Jews, as Zophonias, Haggeus, Zacharias, Malachias; some to the Gentiles, as Jonah and Nahum to the Ninevites; Habacuc to the Babylonians, Abdias to the Edomites: the which consideration is very profitable, as bringing great light to the understanding of their prophecies.

The last thing which I will consider, is the general subject or matter which the Prophets handle; the which is partly legal, and partly Evangelical. For that which was briefly and somewhat darkly set down by Moses in the Law, is enlarged and expounded by the Prophets. First therefore they contain holy precepts, prescribed by God for the guiding and directing of men in the ways of godliness and righteousness. To which are annexed gracious promises of both outward, temporal, and also spiritual and eternal benefits to those that yield obedience to God's Commandments; for neither would the Lord have men to serve him for naught, nor yet bestow his benefits upon such as will not vouchsafe him their service: and therefore as on his part he promiseth his graces and benefits, so he requireth that those upon whom he bestoweth them, should live in holiness and righteousness, as it becometh the people of God.

Secondly, they contain reprehensions and severe threatenings of grievous punishments against the transgressors of these holy precepts, and that both temporal and eternal.

Thirdly, there are intermixed with these threatenings of common calamities, special consolations for those who continue in their integrity, and are not carried away with the universal deluge of wickedness which overfloweth the land.

Lastly, they foretell the coming of the Messias, who should be the Savior of the world; for this was the main end both of the Law & the Prophets, to bring men to Christ, in whom (notwithstanding their imperfections and wants in their legal obedience) they were to be justified, reconciled unto God, and eternally saved.

And these are the main subject, matter and scope of both Moses and the Prophets. The differences which are betwixt them are these: Moses expoundeth these things briefly and darkly; these more largely and plainly, as being expositions of him. Moses setteth down both the threatenings & the promises generally and indefinitely, without limitation of punishment, person, time, or place: the Prophets specially determine these circumstances, setting down the particular punishments which shall be inflicted, the persons against whom, the time when and the place where. Moses generally and obscurely promiseth that the Messias should come, saying, that a Prophet should be raised by God from among the people, like unto himself, &c. Deut. 18. 18. The Prophets particularly describe him, what kind of Messias he should be, namely, that he should be of the Tribe of Judah, of the seed of David, borne of a virgin, in Bethlehem of Jury, how he should live, and how he should die for the people, &c.

And so much in general of these twelve Prophets: now we will add something of this our Prophet Hosea. And first concerning the authority of this prophecy. It is manifest that it was indicted by God's Spirit, and by his commandment delivered to the Church. First, because it is cited and alleged by Christ and his Apostles, and so by them approved for canonical Scripture. So Matth. 2. 15. Out of Egypt have I called my Son: spoken by Hosea, chap. 11. 1. Matth. 9. 13. I will have mercy and not sacrifice: spoken by Hosea, chap. 6. 6. Rom. 9. 25. As he saith also in Hosea, I will call them my people which were not my people, &c. Hose. 2. 23. 1. Cor. 15. 55. O death I will be thy death; O grave where is thy victory? Hos. 13. 14.

Secondly, the authority of this prophecy is sufficiently approved by the certainty of the event, which is a certain sign that it was inspired by God, and an infallible note to distinguish true prophecies from those which are false. Deut. 18. 21, 22.

The second thing to be considered, is the time in which he prophesied: but of this I shall have occasion to speak in the first verse of this prophecy.

Lastly, we are to set down the sum of this prophecy, which consisteth in these points: First, he severely reprehendeth the sins of the Israelites, especially their sin of Idolatry: for whereas the Lord had restrained his public worship and service to be performed in the Temple at Jerusalem, these ten Tribes by the instigation of Jeroboam, made choice of two other places, Dan and Bethel for this purpose, where they erected golden calves and other Idols, and built strange altars, that they might (as the Papists do in their images) worship God in these Idols, whereas in truth, instead of God, they worshipped the devil.

This sin of Idolatry the Prophet sharply reprehendeth, showing the heynousnesse thereof, how odious it is in God's sight, the miserable effects which it produced, and the fearful plagues and punishments wherewith the Lord would punish it.

Secondly, he exhorteth and useth diverse arguments to persuade them to repentance, that so they might escape these plagues and heavy judgments, showing also how they should repent and turn unto God.

Lastly, he prophecieth of Christ and of his kingdom, for the comforting of all those who did expect him, and did rest upon him for their salvation.

All which points are set down, partly under shadows and types, and partly evidently, simply, and clearly.

And so much in general of this prophecy: now I will proceed to the more special handling thereof. Wherein I will observe this order; first I will briefly set down the sum or main argument of every chapter; secondly, I will divide it into his general parts; thirdly, I will expound and explain the particular verses; and lastly, gather out of them such doctrines and uses as shall offer themselves to our consideration, and shall be most fit for our instruction and edification.

Let us therefore come to speak of the first chapter, the main argument whereof is this. After that he hath prefixed the inscription, wherein is contained the Author of this prophecy, his calling from God, and the time of his prophesying, to the end that he might make the hearers and readers more attenttiue, he accuseth the people of Israel of their sins, and namely of their grievous Idolatry, under the type of an infamous harlot and her adulterous issue: setting down withal, comminations of heavy judgments which the Lord would shortly execute upon them for their sins. To which he adjoineth a singular consolation to the faithful; that notwithstanding the sins and punishments of the rebellious people, the Lord would show himself constant in his promises which he made to their forefathers, and would multiply their spiritual seed in great numbers, making them not only his people, but also his sons and children.

And this is the argument of this chapter, out of which we may gather the several parts thereof, which are two: First, the inscription of the prophecy, verse 1. And secondly, the prophecy it self, in the rest of the chapter; the which may be divided into two parts: first, legal comminations: secondly, Evangelical consolations. In the comminations is set down, first the sin, verse. 2, 3. and secondly, the punishment, verse. 4, 5, 6, 8, 9. The consolations are first proper to the house of Judah, verse. 7. and secondly, common to Judah and Israel, verse. 10, 11.

THe inscription is set down, verse, 1. The word of the [Verse 1] Lord which came to Hosea the son of Beeri, in the days of Vzzia, Iothan, Ahaz, and Hezechia, Kings of Judah; and in the days of Jeroboam the son of Joash, King of Israel. This inscription is prefixed for these ends: First, to make the hearer or reader attentive; in that it is not the word of Hosea himself, or of mortal man, but of the everliving God.

Secondly, to gain authority unto, and to show the undoubted truth and certainty of this prophecy; in that it is the word of the Lord, not the device of man uttered after the things contained therein were come to pass, but revealed to Hosea, and by him to all the people long before the things were accomplished, not in an uncertain time, but in the reign of these Kings here named.

Thirdly, that hereby we might be helped and furthered in the understanding of the whole prophecy; for knowing in what time and in whose reign these prophecies were delivered, we may in the books of the Kings and Chronicles, read the story of those times, and so come to the knowledge of the state of the Church and Common-wealth under the government of these Kings, which will give no small light for the understanding of the prophecy.

And these are the main ends of this and the like inscriptions. Now let us come to the words themselves, wherein are contained four things. First, the principal efficient cause of this prophecy, namely Jehovah. Secondly, the matter or main argument thereof, that is, God's word. Thirdly, the instrumental cause by whom this word was delivered, to wit, Hosea the Prophet. Lastly, the time of the publishing of this prophecy, that is, in the reign of these Kings.

Concerning the first, the principal author of this prophecy, is Jehovah, who hath his essence and being of himself, and giveth being to all creatures. The consideration whereof should make us attentively to hear, and dutifully to perform obedience to the words of this prophecy, both in fleeing the vices therein condemned, and practicing and performing the duties therein commended and commanded unto us.

For it is Jehovah, who speaketh unto us, who is infinite in wisdom, and therefore his words are to be embraced and obeyed, as being most fit to guide and rule us. Ahithophel's words were received as Oracles, because he was wise, though his wisdom was mingled with sin and corruption, that is, with foolishness; how much more then are we to hearken to God himself speaking unto us, whose wisdom is infinite and most perfect?

It is Jehovah that speaketh, who hath his being from himself, and therefore is eternal, so that he euerliueth to reward the obedient, and punish the rebellious.

It is Jehovah, who is immutable, and therefore the same faults which he disliked amongst the people in the time of Hosea, he misliketh also now; the same duties he required of them, he requireth of us: and as then he multiplied his mercies upon them who heard and obeyed him, and his judgments upon those who were rebellious and obstinate in their sins; so hath he now also the like mercies and judgments in store for them who either hear and obey his word, or willfully neglect and contemn it.

It is Jehovah, who is omnipresent and omniscient, and therefore is an eyewitnesse and beholder of all our actions, yea of our secret thoughts and intentions; so that he taketh a special view both of our obedience to reward it, and of our disobedience to punish it. If a just Judge should always look upon y ^e actions of a malefactor, it would restrain him from his wickedness, because he that seeth him hath power in his hand to punish him. If a Prince should always behold the service of his subject, he would perform his duty with great diligence and chearefulnes in hope of reward. But our powerful Judge looketh on us, and therefore let us not offend him for fear of punishment; our gracious King beholdeth our service, and therefore let us obey his word with cheerful diligence, assuring our selves y ^• he will not send us away empty handed.

It is Jehovah that speaketh, who is omnipotent and omnisufficient, and therefore he is able to punish us if we neglect his word, be we never so mighty; and sufficient to reward us and to protect us from all enemies and other dangers, if we hearken unto it and obey it.

It is Jehovah, who is not only in himself infinite in all perfection and the chief goodness, but also doth communicate this his goodness unto his creatures: for in him we live, and move, and have our being: Act. 1728. He hath created us of nothing, and redeemed us when we were worse then nothing: he hath given us our being, and doth preserve us that we may continue to be, multiplying upon us all those benefits which are necessary for our health, strength, and welfare; and when notwithstanding we made the end of our being to be in endless misery, he hath procured and provided for us by the price of the precious blood of his best beloved, an eternal being in joy and happiness. Seeing therefore Jehovah is our Lord by a treble right, both because he hath created and given unto us our being, and hath redeemed us that we might ever be in happiness, and provideth all things for us needful at his proper charges, protecting us from all enemies, and delivering us out of all dangers: therefore let us attentively hearken to the voice of our Lord, and diligently practice those duties which he enjoineth us.

Lastly, it is Jehovah that speaketh unto us in this prophecy, who as he hath his being of himself, and giveth being to all his creatures, so especially to his word, and that both to his promises, and also to his threatenings. And therefore if we will perform obedience unto the words of this prophecy, then shall we be made partakers of all the gracious promises therein contained. But if we will not hearken unto them, nor submit our selves in holy obedience to walk in thē, but cast them behind our back, and willfully go forward in those vices, which in this book are forbidden and condemned, then shall all those plagues and punishments which are therein threatened fall upon us, for the Lord is most true of his word, and immutable in the administration of his mercies & judgments unto all men, & in all times and ages. And so much concerning y ^e principal cause & chief author of this prophecy.

The second thing to be considered, is the matter of this prophecy, which he saith, is the word of the Lord, that is, the Lord's speech or prophecy revealed to the Prophet Hosea. And this matter or argument is common to all the Prophets, yea, to all the Penmen of holy Scriptures, and therefore it is usually prefixed and often repeated in their writings; but in diverse phrases: as, The word of the Lord, Thus saith the Lord, The vision of Isaiah. The burden which Habacuc did see, &c. which all signify the same word of God, saving that the word respecteth the speaker, vision the hearer, and burden signifieth the denunciation of some heavy punishment.

Now the reason why the Prophets prefix these phrases, is, that they may gain authority to their speeches, and move their hearers and readers to reverence & attention, and unto holy obedience to those things which they deliver: because they come not in their own names, but are sent of God, and have his ambassage put into their mouths: they speak not according to their own conceits and inventions, but the pure and sincere word of God.

And to the same end do the Apostles likewise show their calling from God, & that they speak not their own words, but the words of God. So Rom. 1. 1. Paul a servant of Jesus Christ, called to be an Apostle, put apart to preach the Gospel of God. Gal. 1. 1. Paul an Apostle, not of men, neither by man, but by Jesus Christ and God the father. And verse, 11. he affirmeth that the Gospel which he preached, was not of man, nor received nor taught of man, but by the revelation of Jesus Christ. So the Apostle John, 1. Epist. 1. 1. That which was from the beginning, which we have heard, &c. that declare we unto you. And Apoc. 1. 1. The revelation of Jesus Christ, &c.

The doctrines which herehence we learn are diverse: first, we may observe the endless and boundless mercy of God to his Church and people; who being justly provoked to wrath against them for their sins, doth not suddenly pour forth his judgments upon them, but giveth long time of repentance, and because he would not have them overtaken of his plagues, sendeth his Prophets to allure them to obedience by gracious promises, and to terrify them from sininng, by denouncing heavy judgments. And thus did he deal with the Israelites in this place, &c. And the like mercy hath he a long time shown unto us, &c.

Out of which we may further gather, that so long as he sendeth his Prophets, and vouchsafeth his word unto a people, he hath not utterly rejected them, nor shut up the door of his mercy against them. For to this end he calleth them by his promises and threatenings, because he would not the death of a sinner, but that he should repent and live. And therefore when the Israelites took occasion upon the threatenings of God's judgments denounced against them, desperately to go on in their sins, because they thought it now too late to repent, because the judgments of God, who is immutable, were already threatened; and therefore should certainly be inflicted notwithstanding their repentance: the Lord sendeth his Prophet unto them to tell them, that his threatenings were not absolute but conditional, and that when he threatened, he aimed not at their destruction, but at their conversion and salvation. And therefore exhorteth them to repentance, that so they might escape his punishments.

But when the Lord stoppeth the mouths of his Prophets, and bringeth a famine of his word, neither alluring his people to holy obedience by gracious promises, nor restraining them from running on in the course of their sins by severe threatenings, then are God's judgments even at the door, and such a people, though never so strong and secure, is nigh unto destruction. Of this judgment the Lord speaketh, Amos 8. 11. Ezech. 3. 26. And I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb, and shalt not be to them as a man that rebuketh, for they are a rebellious house. And chap. 7. 26. Calamitie shall come upon calamity, and rumour upon rumour; then shall they seek a vision of the Prophet, but the law shall perish from the Priest, and counsel from the ancient. 27. The King shall mourn and the Princes shall be clothed with desolation, and the hands of the people of the land shall be troubled, and I will do unto them according to their ways, and according to their judgments will I judge them: and they shall know that I am the Lord. The accomplishment of which Prophecy we may see, Psal. 74. 7. They have cast thy Sanctuary into the fire, and raced it unto the ground, and have defiled the dwelling place of thy name. 8. They said in their hearts, let us destroy them altogether, they have burnt all the Synagogues of God in the land. 9. We see not our signs, there is not one Prophet more, nor any with us that knoweth how long.

The use which we are to make hereof is, that whilst the Lord granteth unto us the ministry of his word, we praise his name for this benefit; and persuading our selves that the Lord hath not yet forsaken us, let us be moved thereby to turn unto him by unfeigned repentance. But if the Lord cause the Prophets tongue to cleave to the roof of his mouth, and take away from us the ministry of his word, then let us certainly expect some fearful judgment, &c.

Secondly, whereas he saith, that the prophecies of Hosea are the word of the Lord, hence we observe, that they are of great authority and above all exceptions, that they are true, certain, and most undoubtedly to be believed, seeing they have God for their author. We are not therefore to esteem these Prophecies as the conceits of men, but as the word of the most true God, inspired into his Prophets by his holy Spirit. For we are to know this, that no Prophecy in the Scripture is of private motion. For the Prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the holy Ghost. 2. Pet. 1. 20, 21. So it is said, Luke, 1. 70. That God spake by the mouth of his holy Prophets, which were since the world began. And the Apostle, 2. Tim. 3. 16. saith, that the whole Scripture is given by inspiration of God, &c.

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

Thirdly, whereas he saith, that these prophecies are the word of God, we hence gather, that they need not the confirmation and approbation of men, or of the Church, seeing they are confirmed unto us by a greater authority, even of God himself. As therefore Christ said of himself, John, 5. 34. I receive not the record of man, so may we say of his word, &c.

Fourthly, we hence learn, that there cannot be a better interpreter of the word of God then God himself, who is the Author of it, and therefore we are not wholly to depend upon the interpretation of the Church or Councils, & much less of the Pope, but to expound one Scripture by another; for every author is the best expositour of his own work, every lawgiver of his own law: and therefore let us not derogate from God that prerogative which we give unto men, &c.

Fifthly, seeing the Scriptures are the word of God, we hence gather, that they are the best rule of our life and manners, and the surest foundation whereupon we may build our faith: so that we are not to pin our faith upon the Churches sleeve, because we have a most sure word of the Prophets, to which we must take heed, as unto a light which shineth in a dark place, &c. as it is 2. Pet. 1. 19. And are built (not on the foundation of the Church) but of the Apostles and Prophets, Jesus Christ himself being the chief corner stone; as it is Eph. 2. 20.

And these are the doctrines which concern all men in general. More specially, the Ministers of God's word may here learn to deliver nothing to the people but the pure word, and what is grounded on it, and warranted thereby; so as they may say with the Prophets, The word of the Lord, Thus saith the Lord, &c. And with the Apostle Paul, 1. Cor. 11. 23. I have received from the Lord that which I also have delivered unto you. And this the Apostle Peter requireth, 1. Pet. 4. 11. If any man speak, let him speak as the words of God. They must not therefore deliver unto the people instead of God's word their own inventions, their own frothy conceits of wit, which only delight and tickle the ear, but neither inform the judgment, nor reform the affections, like pleasing music or witty poetry, which are more fit for the stage then for the pulpit: they must not when they deliver God's ambassage come with excellency of words, or in the enticing speech of man's wisdom, which Paul disapproueth in his own practice, but in the plain evidence of the spirit & of power; which grave manner of speaking best becometh the ambassadors of Jesus Christ. Neither must they (unless it be sparingly and for special purposes) cite the authorities of men, of the Fathers, Doctors, Councils, much less of Poets and Philosophers, laboring to beautify the pure golden verity of God's word, by painting it over with the duskish colors of human learning: whereby they make no difference between the Prophets and Apostles and other writers, between the authority of man's word, and the word of the eternal God.

The second special doctrine concerneth the people, who may here learn, first to hunger after the sincere milk of God's word, as Peter exhorteth, 1. Pet. 2. 2. and not (after the manner of those who have itching ears, and cloyed appetites) reject the word, the food of their souls, because it is brought unto them in an earthen vessel, their surfeited stomachs not suffering them to feed upon anything which is not sauced with human learning.

Secondly, that when pure doctrine is delivered unto them by God's ambassadors, they do receive it and esteem of it with the Thessalonians, not as the word of men, but as it is indeed the word of God, which is the power of God unto salvation to everyone that believeth: as it is, Rom. 1. 16. And therefore they are to hear it reverently, and not contemptuously; attentively, not drousily, sleepily, nor carnally, having their minds distracted with worldly cares and businesses; and conscionably treasuring it up in their hearts, that they may practice it in their lives, not securely and carelessly, letting it go (like the sand in the hourglass) in at the one ear and out at the other.

And so much concerning the matter of this prophecy. Now we are to speak of the instrumental cause by whom it was delivered, expressed in these words: That came unto Hosea the son of Beeri. Wherein is expressed the manner how this prophecy was delivered, and the person to whom. The manner, in these words; which came: that is, the word of the Lord which was delivered unto Hosea in a divine vision, the which the Prophets usually saw in their dreams whilst they slept: as appeareth, Numb. 12. 6. If there be a Prophet of the Lord omongst you, I will be known to him in a vision, and will speak to him by dream. So Zach. 1. 8. I saw by night, and behold, hold, &c. But how then could the Prophets distinguish their divine visions from ordinary dreams? I answer, first because the Lord who spake unto them, assured them that it was his own voice, as appeareth, Acts 16. 9. 10. Secondly, because those who were not ordinary Prophets, had their dreams commonly reiterated; as Joseph's, Gen. 37. 5 9. Samuel's, 1. Sam. 3. 4. Pharaohs, as Joseph affirmeth, Gen. 41. 32.

Thirdly they left such a deep impression as could not be blotted out, as appeareth in the dream of Pharaohs servants, Gen. 40. 6. 8. Pharaohs, Gen. 41. 8. Nebuchadnezzers, Dan. 2. 4. 2. And these are called somnia sigillata.

And thus the Lord made known his will unto his servants in former times. But now we are not to expect dreams and visions, for in these last times God hath spoken unto us by his Son, Heb. 1. 2. The which is a far greater mercy unto us, then was shown to our Fathers of old; for whereas they were fain to wait long for the knowledge of God's will to be revealed by vision, and oftentimes were not satisfied, because for the sins of the people the vision failed, as appeareth, 1. Sam. 3. 1. Psal. 74. 9. we have God's will manifested in his written word, which at all times, and upon all occasions we may make our counselor.

The use which we are to make hereof is, that we do not phantastically desire visions and revelations, but use the means which God hath graciously granted unto us for the attaining of knowledge, & praise his name for it; for they who in the light of the Gospel desire visions, are like those who go out of the sunshine to work by the light of a dim candle.

And so much concerning the manner. The person to whom this divine vision was delivered, was to Hosea, whose name is added to manifest the truth of this prophesy; for when the writer expresleth his name, it addeth credit and authority to his works; and therefore Hosea purposely professeth his name; and the reign of the Kings in whose time he wrote, that it might be manifest that his writings were not forged and counterfeit, but the pure word of God.

The doctrine which we here learn, is, that as the Prophets have set down many arguments to prove, that that which they have written, was inspired by God's Spirit; so we labor to acquaint and confirm our selves with them, lest through ignorance we embrace as grounds of our faith, human conceits for divine prophecies. And to this duty the Apostle exhorteth Timothy, 2. Tim. 3. 14. And the Apostle John, those to whom he writeth, 1. John 4. 1. Especially let us learn to put a difference between the apocryphal and canonical Scripture, seeing the error is more dangerous, because they are in our Church, joined in our books, and read promiscuously in the service of God.

But let us come to the name it self, the signification whereof is the same which Jesus and Joshua, a Savior, the which name was given to this Prophet by his parents, directed by the special providence of God; and doth fitly agree unto him; first because he was a type of our Savior Christ in his wife of fornications, as afterwards shall appear; secondly, because God used him as his means and instrument in saving the people by bringing them unto God from their sins by true repentance, and to their Savior Jesus Christ by a lively faith.

But how could his parents foresee this when he was in his infancy? I answer, that it was the custom of the Hebrews to give unto their children significant names, whereby either they expressed their own desires, that their children should be such, and so virtuous as their names portended; or thereby were put in mind of some notable work of God done about the time of their nativity, or of some duty, which by them was to be performed. And so this name was given to the Prophet by his parents, partly to signify their desire and hope that he should help forward the salvation of the people, and partly to put him in mind of the performance of this duty.

And thus have I shown the signification of his name, and the causes why it was given him. The doctrines which hence we are to learn are these. First, whereas this name by God's all-ruling providence is given to his Prophet; hence we learn how we are to esteem of God's true Prophets, Apostles and Ministers, namely, as petty or instrumental Saviors, because God useth them as his instruments and means for the conversion and salvation of his people: and this the Apostle plainly setteth down, 1. Tim. 4. 16.

But how far men are from this conceit of God's Ministers, appeareth by their utter neglect of them, neither yielding unto them the honor of reverence, nor the honor of maintenance, &c. 1. Tim. 5. 17. The Elders especially which labor in the word and doctrine, are worthy of double honor. And good reason, for if our carnal fathers are justly to be honored which beget us in the flesh; how much more our spiritual fathers who beget us unto God.

Furthermore, if God's Ministers save us by the ministry of the word; and by this lively seed regenerate us, without which regeneration there is no salvation, John 3. 3. Hence we learn highly to prize the Ministry of God's word, and with all reverence to give heed unto it, seeing it is the only ordinary means of our regeneration and salvation.

Secondly, we learn to give unto our children such names as may signify our faith hope and earnest desire that they may be gracious and virtuous, and also put them in mind of some good duty, which when they come to age they are to perform, according to the example of the godly in former times; and not suffer them to be called by heathenish and profane names, whom we desire should be godly and religious: no, though such names be contained in the Scriptures: as Apollos, Fortunatus, Hermes, Tychicus, Syluanus, and such like: for although such names being given, may lawfully be used, because the chief end of a name is to distinguish one from another, yet it is unlawful, or at least very inconvenient to impose them.

But here it may be demanded, whether it be not lawful to name our children by our ordinary names, which have no signification. I answer, that although those significant names afore spoken of, be the best and fittest; yet I think these not unlawful or inconvenient in some cases: as namely, when as they put us in mind of some of our near and deer friends called by such names, who have been, or are, virtuous and religious; for as the other names signify in themselves some good grace or duty to be performed, so these put us in mind of the like in the persons of our honest and godly friends, whose example we are to propound unto our selves, for our imitation.

And so much for the Prophets name: he is further described by his parent, that he was the son of Beeri. What this Beeri was, there is no mention in the Scriptures. For whereas as the Hebrews affirm that he was that Beera mentioned, 1. Chro. 5. 6. It is without warrant; neither hath it any great probability, seeing their names are diversely written. There is mention also of one Beera, 1. Chro. 7. 37. of the Tribe of Asher; but neither can this be he, if ancient writers truly affirm him to have been of the Tribe of Issachar. Leauing therefore to search in the dark for that, which if we found, were not greatly material: let us further consider why mention is made here of one Beeri. Some of the Hebrews affirm, because he was also a Prophet: the which reason is grounded upon a common observation amongst them; that where the father of the Prophet is named, we are to conceive that he also was a Prophet. Where the grandfather is also mentioned, it is to signify the dignity and honor of his stock. The like rule they have unto this; namely, that where no mention is made of his country, we are to conceive that he was a Citizen of Jerusalem. But these observations being pressed upon us without any reason, may without reason also be denied: especially seeing it is their usual custom stiffly to affirm that which they weakly, or not at all prove.

Others affirm, that mention is made of his father, because he was of famous and honorable parentage, that hereby his prophecy might receive more authority and credit. But this likewise hath no ground; nay, contrariwise we know, that it is not the manner of God's Spirit, to seek authority unto his writings from the nobility of his penmen, but rather showeth his wisdom in man's foolishness, and his glory in man's baseness, that God may be all in all.

Leauing therefore others opinions, who leave the light of God's word, and grope for the truth in the darkness of their own inventions, the likeliest cause why the Prophets father is here named, is, that he might be distinguished from others of his name; for four names being common to many, surnames were added to put a difference between one and another, which amongst the Hebrews were usually taken from their fathers and grandfathers, as the manner among the Welchmen is at this day. So Simon was called Peter, to distinguish him from Simon the Canaanite: James the son of Zebedee, to distinguish him from James the son of Alpheus. Whereby also it appeareth, that this was usual, not only when they were of noble, but also of mean and poor parentage.

And so much concerning the instrumental cause of this prophecy. In the last place we are to observe the time, wherein and how long he prophesied, expressed in these words, In the days of Uzziah; & c. That is, in the reign of these Kings of Judah and Israel, or in the years wherein they reigned; which by a figurative speech common with the Hebrews, is called days, because reigns, times, and years consist of days.

The Kings of Judah, in whose time Hosea prophesied, are four; Uzziah, Jotham, Ahaz, Hezekiah: of the Kings of Israel one only is mentioned, namely Jeroboam, who is said to be the son of Joash, to distinguish him from Jeroboam, the son of Nabat, who first usurped the Kingdom of Israel. Not that he reigned only all this time, for Hosea prophesied in the time of five other Kings of Israel (if they may be all called Kings, seeing some of them were tyrannical usurpers) to wit, Zachariah, Shalem, Menahem, Pekahiah, Pekah, and as it is very probable in the days also of Hoshea: but mention is made of him, that light might be given to the Cronologie, & that it might appear how long Hosea prophesied, as we shall show afterwards.

The causes why mention is here made of the reign of these Kings are. First, to show the certainty of this prophecy, in that y ^e particular time wherein it was delivered is specified.

Secondly, because in Cronologies no fitter course can be taken for the numbering of times and years wherein things were done, then by the reigns of Kings; because the time by this means is better observed and remembered; Kings reigns, and the things done by them, being often repeated in common discourse.

Thirdly, because it giveth light unto the understanding of the prophecy, by having recourse to the history of these Kings; where understanding their disposition, life, & actions, we may thereby guess at the state and condition of the times and people over whom they reigned; seeing the subject either for fear or favor, usually imitateth and conformeth himself to the nature, disposition, and behavior of his Prince.

Fourthly, that it might appear that these prophecies were not delivered for private ends and respects, but for the public use and profit, as well of their people as of their Princes, that all with one accord, both by God's sweet promises, and severe threatenings, might be brought unto true repentance.

Lastly, that we might know how long the Lord used the constant ministry of his Prophet, in moving the people to forsake their sins, before he would inflict the punishments which they deserved; the which may be gathered out of this Cronologie of the reign of these Kings of Judah and Israel. For Uzziah, who is called also Azariah, reigned two and fifty years, in whose reign he began to prophecy: and lest we should think that he began to prophecy in the latter end of his reign, he addeth also, that he prophesied in the days of Jeroboam, who reigned one and forty years over Israel. 2. King. 14. 23. And in the seven and twenty year of his reign, began Uzziah to reign over Judah. 2. King. 15. 1. So that if we reckon but from the last year of Jeroboam, it will appear that Hosea prophesied in the time of Uzziah, thirty seven or almost thirty eight years: to these if we add the time of Jotham's reign, which was sixteen years, 2. King. 15. 33. And of Ahaz, which was sixteen years more, 2. King. 16. 2. it cometh in all to 69. or 70. years. Now it is likely, seeing mention is made of Jeroboam and Hezekiah, that he prophesied also in some part of their reign; and according to Jerome's judgment, he prophesied five years under the reign of Hezekiah. For as he saith of him, he did foresee the future, and bewailed the present destruction of the Kingdom of Israel; which was effected by Shalmaneser, in the sixth year of Hezekiah reign. To all which time, if we add some years of Jereboam's reign, it will amount in all almost to eighty years.

For whereas some imagine, that the years of Jotham's reign, are to be numbered with the years of his father Uzziah, because in his time he being stricken with leprosy, Jotham governed in his fathers stead; it is very probable, that besides this time, he reigned after his fathers death sixteen years. For it is not said, that he reigned as King while his father lived; but that he governed his fathers house, and ruled the people of the land. 2. King. 15. 5. 2. Chronicles 26. 21. Namely, as Vice-roy, or his fathers Lieuetenant or Deputy.

The doctrines which we hence gather are diverse. First, we may observe God's infinite mercy towards this people of Israel, who before he would destroy them, as their sins deserved, he continued this and other of his Prophets ministry for a long time together; to the end that they might be turned unto him by true repentance, and so escape his just judgments threatened. Of this mercy we have the like example in the days of Noah, before the captivity of Judah; and the utter destruction of Jerusalem, in the times of Christ and his Apostles; and in our own days.

Secondly, we may observe the obstinate wickedness, and inflexible obduratenesse of this people; who notwithstanding this mercy of God, and means of their conversion, continued in their sins without repentance. The which obstinacy and rebellion, is not proper unto them, but common with us in these times, wherein we stubbornly refuse the like, or greater mercy, and make no profitable use of far greater means which God hath given us for our conversion. But if we continue in the hardness of our hearts, let us not expect or hope for immunity of punishment: for as in the time of this Prophet, after the people had long contemned God's mercy, he brought upon them his fearful judgments: so will he deal with us, &c.

The use which we are to make hereof, is, that seeing our hearts are so hard and inflexible, we do not only labor to bruise them by the hammer of God's word, and by applying unto them the threatenings of the Law: but seeing this is not sufficient, in respect of their more then adamantine hardness, we are often to implore the assistance of God's holy Spirit; for that only is that precious oil whereby they are suppled, softened, and made pliable to God's will.

Thirdly, we may hear observe the painful diligence, and unwearied patience of the Prophet, who for the space of so many years continued his laborious ministry, and that not with a religious and obedient people, which might have yielded unto him some comfort and encouragement, when as he did see the fruit of his labors; but with an idolatrous and stiff necked nation, who scorned and despised his ministry.

The use hereof serveth to stir us up to follow his example in our several places and callings, though they seem tedious and toilsome unto us; especially God's Ministers have here a pattern of diligence and painfulness, for their imitation: which that they may embrace and follow, they are often to call to mind the recompense of reward promised. Dan. 12. 3.

So likewise the hearers of God's word may here learn, patiently to hearken to the word of exhortation and reprehension; and not to wax weary and tired, though God's Ministers do for many years together inveigh against their sins, and denounce God's judgments due unto them; as the custom of many is, who though they be never weary of sinning, yet they are presently weary of hearing their sins reprehended.

Fourthly, we are to observe, that this our Prophet was sent as God's ambassador when he was but young, and continued it until his old age. Whence we learn, that no age is exempted from God's service, nor any time so unfit, but that if it please the Lord to grant the assistance of his Spirit, a man may in it advance the glory of God, and benefit the Church. And therefore we may not excuse our selves by our youth, as though it were not time for us to begin to serve God; nor by our age, as though that should exempt us from God's service, as being too painful and laborious; but as we are to begin betimes, so we are to hold out to the end, seeing nothing is more honorable then a gray head in the ways of righteousness. Pro. 16. 30.

More especially the people may here learn, not less to esteem God's ambassage, by reason of the youth of the ambassador, seeing the Lord hath called both young and old, and fitted the one as well as the other for this service; to the end that we should not rest and depend upon the person of the Minister, but upon his own ordinance, the ministry of his word, and on the blessing of his holy Spirit, whereby only it is made effectual for our salvation. Jeremiah was but a child, that is young in years, when he was called to be a Prophet, Ier. 1. 6. but yet he must not be afraid to speak to the ancient and mighty, because God was with him to deliver him. verse. 8. Timothy was called to be an Evangelist whilst he was young, but yet no man might despise his youth. 1. Tim. 4. 12. Hosea prophesied in his young days, but they were not excused hereby who would not hear him; nor exempted from feeling God's judgments.

Fifthly, we may here observe, that he did prophecy the ruin of the kingdom of Israel, not in the declining state thereof, but in the reign of Jeroboam, under whom it most flourished, when there was no appearance of such future calamities, as were foretold by the Prophet; for Jehoash his father had gotten the upper hand of Amaziah King of Judah, and had carried away the treasures of the Temple and the Kings house; and Jeroboam himself having obtained many notable victories against his enemies, enlarged the borders of the kingdom to her ancient limits. So that now, the idolatry of those times might be defended, in that it had more prosperous success, then the pure worship of God in the kingdom of Judah: but in these times God sendeth his Prophet, being young of years, to reprove King and people for their idolatry, and to denounce and foretell the utter subversion of the kingdom.

Where first we may observe the undoubted truth of this prophecy, seeing he could by no other means, but by the inspiration of God's Spirit, attain to the knowledge of the ruin of the Kingdom, when in respect of the present flourishing estate thereof, there was nothing less feared or expected.

Secondly, whereas it is said, that the Prophet prophesied in the time of Jeroboam; and in that flourishing estate of the kingdom foretold the ruin thereof: hence we observe that notable boldness, and courageous fortitude of this Prophet, who durst undertake and go through a matter of such great difficulty and danger: For seeing the victorious King and people, were made drunk with prosperity, exceedingly lifted up in pride in their good success, and long hardened with their customable living in all manner of wickedness, it may easily be guessed, with what scoffs and taunts, they entertained the Prophet; and unto how many dangers he exposed himself, where he prophesied of their destruction, which they not so much as feared.

The which serveth to teach God's Ministers in these times, boldly and courageously to deliver God's embassage, even before Kings and great Potentates, when they are called hereunto; and not to be daunted with the face of man, when they speak in the place of God; nor to be discouraged with scoffs, taunts, and reproaches, difficulties and dangers, which they undergo in performing their duty; for he that hath set them on work, will give them their wages; so that they shall not suffer the lest thing for his sake, which he will not recompense an hundred fold.

Thirdly, we observe God's marvelous and miraculous preservation of this his Prophet, in the midst of all these dangers, for the space of many years together; so that though he was compassed about with wicked men; and was under the government of Idolatrous Kings, against whose idolatry he inveighed, yet God delivered him in the midst of all these perils, and brought him in peace in his very old age, unto his grave, as Epiphanius writeth.

The consideration whereof, should encourage God's Ministers, to go on in the performance of their duty, even through the midst of dangers, seeing the special providence of God watcheth over them, and will preserve them in their ways, though it seem never so impossible, so far forth, as God thereby may be glorified, and their salvation furthered. Examples of this marvelous preservation, we have in Noah, Lot, Moses, Elias, John the Evangelist, Martin Luther, and many others.

Fourthly, in the example of this Prophet, God's Ministers may learn, to set upon and inveigh against vices, not only when they are discountenanced with God's judgments, and under foot, but then most especially, when they are entertained with most prosperous success, and do seem to be approved by God, in regard of that peace and prosperity, which doth attend upon them.

Lastly, here we learn, that we are not to judge of God's love and favor, nor of the virtues, and religious godliness of a State, by their good success, and prosperous affairs; for under the government of this King Jeroboam, such was the estate of this kingdom and people; and yet the Lord sendeth his Prophet, to show them that they were out of his favor, and that he would divorce them from him, for their manifold adulteries: that their religion which was accompanied with prosperity, and all worldly felicite, was false, idolatrous, and superstitious, and that they abounded in all sin and wickedness.

ANd thus much concerning the inscription: now it followeth that we speak of the legal comminations: where first is set down their sin, and secondly their punishment. Their main and capital sin was idolatry, which is signified under the typical marriage of the Prophet, with a wife of fornications, the which is enjoined by the Lord, verse. 2. and undertaken by the Prophet, verse. 3.

Vers. 2. At the beginning, the Lord spake by Hosea; and the [Vers. 2] Lord said unto Hosea, Go, take unto thee a wife of fornications, and children of fornications: for the land hath committed great whoredom, departing from the Lord. In this verse is contained the Lord's commandment, and the reason thereof. In the commandment is set down: 1. The time or order: 2. The commander: 3. The person unto whom the commandment is directed: 4. The thing commanded.

The time or order in these words (At the beginning) which some expound, that the Lord first spake unto this Prophet, before he spake unto any of the rest, and sent him to prophecy unto the people, before any of the other Prophets. But this being generally understood, is not true, seeing before he had spoken to many, as to Abraham, Noah, Elias, Elisha, &c. And if more particularly we understand it of the Prophets of his time, whose writings are extant, it is not probable that Hosea was first, but rather Jonah, who prophesied in the beginning of Jereboam's reign, and did foretell all his famous victories, as appeareth, 2. King. 14. 25. whereas it is very likely, that Hosea prophesied not until the latter end, unless we would say that he prophesied 100. years, for so much it is almost from the beginning of Jereboam's reign, to the beginning of Hezekiah. And moreover it is here said, verse. 4. that the judgments threatened by Hosea, should within a little while be inflicted, which was not in Jereboam's reign, but in his sons, and those who succeeded him. These words therefore, are rather thus to be understood, that this was the beginning of the Lord's speech unto Hosea; or that the Lord thus began his speech unto Hosea, when he called him to be his Ambassador unto the people: and this the Hebrew text will well bear, for it may as well be translated thus: The beginning of the Lord's speech, as at the beginning the Lordspake, seeing the word may indifferently be either noun or verb.

The Commander is Jehovah, who doth not speak unto the people immediately by his own voice, but by his Prophet Hosea: the word in the original signifieth that the Lord spake in Hosea; which some expound, that the Lord spake unto Hosea; some, that he spake with Hosea; some, that he spake by Hosea: but somewhat more is here to be understood; namely, that he so spake by him, as that also he spake in him, prompting him as it were by his Spirit, what he should deliver from him to the people. In the first verse it is said, that the word of the Lord came to Hosea: by which we are to understand, not only that the Lord barely spake unto the Prophet, for so the Lord also speaketh to all whom he instructeth by his word; but that he spake unto him immediately by himself, and not as unto an ordidary man, but as unto his Prophet, whom he sent as his ambassador unto the people, with his word in his mouth, which he was to deliver unto them, as in God's own person. Here it is said, that the Lord spake not only to him, and by him, (for he spake also by Balaam's Ass unto his Master, using him as his instrument to reprove the Prophets folly) but also that he spake in him, because the Spirit of God dwelling in him, directed his tongue; so that he delivered nothing according to his own inventions, but the pure word of God. The like phrase is used, 2. Sam. 23. 2. Haba. 2. 1. Heb. 1. 1. 〈 in non-Latin alphabet 〉 2. Cor. 13. 3. Seeing ye have experience of Christ that speaketh in me. Matth. 10. 20. For it is not you that spake, but the spirit of your Father which speaketh in you. By all which places it appeareth, that God dwelling in his Prophets, Apostles, and Ministers by his holy Spirit, doth use them as his instruments in his own stead, to deliver his word unto his people.

In the words following he addeth; That the Lord said unto Hosea: which hath relation unto the special commandments which ensue. So that here is somewhat more to be understood then was expressed in the first verse, namely, that the Lord did not only speak unto the Prophet generally, but that he thus spake after this special manner, as followeth.

And this is the meaning of the first words of this verse; the sum whereof is this: that the Lord, when as he called Hosea to be a Prophet, put his word into him, and spake in him and by him, as his Ambassador, who represented his own person: and for the beginning of his speech, caused him to use the words following unto the people.

Now let us come to the doctrines and instructions which arise out of these words. First, here we observe, that before [The doctrines.] the Lord sendeth Hosea to speak unto the people, he first speaketh unto the Prophet, and putteth his ambassage into his mouth, preparing and fitting him unto this great work unto which he called him. From whence we learn, that all who are called of God to the work of the ministry, are first by him so furnished with the gifts of his Spirit, that they are in some good sort enabled to deliver God's word and message unto the people. And this is apparent through the whole course of the Scriptures: for those who were after an extraordinary manner called, were also extraordinarily furnished for this work; as the Prophets, and Apostles: those who had an ordinary calling, were prepared by ordinary means, as in the schools of the Prophets; as the use also is still amongst us at this day.

Whereby it appeareth, that those blind guides, and dumb Ministers which in these times abound, were not sent of God: for if an earthly Prince will not make choice of an ignorant and speechless Ambassador, much less will God, infinitely wise, make choice of such messengers; especially considering that he is in himself able to furnish any whom he sendeth, with sufficiency of gifts fit for that calling unto which he calleth them.

Secondly, we may observe, that the Prophet doth not enter into the work of his Calling, before he is after a special manner sent from God, although he was furnished with gifts, and had his mind illuminated by the Lord, speaking to him and in him. From whence we learn, that we are not to thrust our selves into this Calling, though we had great knowledge and learning, unless we be first called and sent by God; which extraordinarily was done by God himself to the Prophets and Apostles immediately; and ordinarily, by the Church, or those which by the Churches consent are appointed for this purpose. For though Christ had instructed his Apostles, yet they preach not till he sendeth them. Matth. 10. 5. Though John the Baptist was strong in the spirit, yet he remained in the wilderness as a private man, till the appointed time came that he should show himself unto Israel. Luke 1. 8. Yea, though our Savior Christ had the Spirit of God, and the gifts thereof without measure; yet he executed not his public ministry till the day which God had appointed came, and til he was prepared thereunto by his forty days fast. Matth. 4. None of the Pastors and Doctors might take upon them to discharge the works of those callings, till they were allowed of the Church by the imposition of hands. 1. Tim. 4. 14. 5. 22. Those therefore▪ which are God's true Prophets, as they are furnished with gifts, so they have God's special warrant and calling, before they undertake the execution of their office. And contrariwise, to speak before God sendeth, is a note of a false Prophet, as appeareth, Ier. 23. 21. I have not sent these Prophets (saith the Lord) yet they ran, I have not spoken to them, yet they prophesied. Ier. 14. 13, 14. 27. 15. 28. 8, 9.

Thirdly, we may observe, that before the Lord executed those punishments upon the people which their sins deserved, he first revealeth his will unto his Prophets. Whence we learn God's special love towards them and their dignity, in that the Lord maketh choice of them, to be as it were his privy counselors, without whose knowledge he will do no work of great importance: according to that, Amos 3. 7. The Lord will do nothing, but he revealeth his secret to his servants the Prophets. The practice whereof we may see towards Abraham. Gen. 18. 17.

Fourthly, whereas the Lord useth the ministry of his Prophet, for the manifestation of his will; hereby he declareth his great mercy and goodness, both to the Prophets and people: to the Prophets, in that he vouchsafeth them this dignity, to be his Ambassadors and Ministers of our reconciliation with God, and eternal salvation; which office belonged also to his most dearly beloved Son. In which respect the Apostle saith; that they were co-workers with Christ. 2. Cor. 6. 1. To the people to whom he appointeth the ministry of man like unto themselves; because in respect of their sin and corruption, they could not endure the glorious voice of God, unless this glorious majesty were as it were veiled and shadowed with the ministry of man; as appeareth by their suit made unto God. Exod. 20. 19. The which is graciously granted. Deu. 18. 16, 17. And because we could not conceive and understand his glorious and most wise speech, he hath appointed his Ministers, that they, like nurses in their childish and broken language, which is most fit for our capacity, might instruct us in the knowledge of God's will.

Fifthly, whereas it is said, that the Lord speaketh in the Prophets; we learn, with what fear, reverence, and attention we are to hear and receive the word of God; in that the Lord himself speaketh unto us by them, and useth their mouth and tongue as his instrument, and as it were the interpreter of his mind: as it is, Luke 1. 70. And in that they are God's Ambassadors, representing unto us his person, and in Christ's stead bring unto us the glad tidings of the Gospel, and of our reconciliation with God. 2. Cor. 5. 20. Whom if we receive, we receive Christ himself: whom if we contemn, we contemn not man, but the everliving God: as appeareth, Luke 10. 16.

Lastly, whereas he sendeth the Prophet with special commandments to the people, to show unto them their sin, and to denounce such punishments as by them they had deserved: We are to observe a double mercy of God towards his Church. For first before he will punish them, he gives them warning, that by their repentance they might prevent his judgments threatened. And secondly, if they went forward in their sins, till the punishments were inflicted, they might then call to mind who punished them; to the end, that then at the least, they might forsake their sins, and turn unto the Lord by true repentance, that so he might have mercy upon them. Whereas otherwise (such is our corruption) they would never look unto the hand of God correcting them, nor consider the cause of their punishment, but ascribe all, either to chance & fortune, or to some inferior cause, and so go forward in their sins, to their destruction.

And so much concerning the commander, and the person commanded. Now we are to speak of the commandment it self, which is enjoined unto the Prophet: which is, that he should go and take unto him a wife of fornications, &c. where first we are to clear that question of great difficulty which hath troubled many; namely, whether the Lord enjoined the Prophet indeed and truth to take to wise an infamous harlot; or whether it were a vision only, and to be propounded by the Prophet, by way of parable to the people. Many think that it was enjoined by the Lord to be done indeed, and that it was accordingly performed actually: to which judgment, they are moved by the outward letter of the text. And amongst these expositors are generally the Papists, whose custom is to expound things done, by allegories: and allegories and parables as things done: though innumerable absurdities follow thereupon. But that this was only shown to the Prophet by vision, and enjoined that by way of parable he should declare it to the people, it appeareth plainly by these reasons.

First, because God commandeth nothing which is contrary to honesty, the law of nature, and good manners; but that the Prophet of God should marry with an infamous and common harlot, is contrary to all these; and therefore God did not command it actually to be done, but only by way of parable.

But against this is objected, that God commanding it, it becometh honest and lawful. I answer, that this is to beg that which is in question: neither doth God command evil and unlawful things, that so they may become good and honest; but his will being the rule of goodness and justice, doth only command things good and just; and therefore they are so to be esteemed, because not only they are good and just in their own nature, but also because he willeth and commandeth them.

But it is further urged that God commanded the Israelites, to spoil the Egyptians of their gold, silver, & jewels: and therefore seeing the commandment of God made that action lawful, which otherwise would have been theft in the people of Israel; therefore the like commandment might make this marriage of the Prophet lawful, which in it self was dishonest and unlawful. To which I answer that there is great dissimilitude in these two examples: for first God the sovereign Lord and chief owner of heaven and earth, and all that in them is, in his own right and by his sole authority, might take that which was his own frō one, and give it to another. Secondly, this action was lawful by the law of nature and nations, that those who had long served them as bondmen, should have some reward for their labors; which because they tyrannically withheld, the Lord like a Sovereign monarch and just judge, righted the cause of the oppressed, and appointed unto them this wages for their tedious servitude. And therefore there being no such equity in this dishonest marriage; and seeing the Lord never by his sole authority commandeth things unlawful and dishonest, this example maketh nothing for their purpose.

Again, they object, that God commanded Abraham to sacrifice his own son; which action in Abraham should have been unnatural and wicked. I answer, that this commandment in God's purpose, was a commandment of trial only, which he meant not should be put in execution. Yea, but though Abraham had slain his son, his action had been just and lawful. I answer that this also is most true; for seeing God, who is absolute Lord of all creatures, and chief judge of heaven and earth, hath unlimited power of life and death: and seeing the party was to be flame, howsoever he was innocent towards his father, yet had deserved not only temporary, but also eternal death, in respect of his sins against God; Abraham being commanded by God to be his minister of justice in executing deserved punishment upon his son, was to set aside fatherly affection, and to yield obedience to God's service, but yet just commandment. Nevertheless because the outward administration of this act would have seemed unnatural and against the law of nature and nations, the Lord only enjoined it by way of trial, and never purposed that it should be put in execution; although being the father of spirits, it was easy for him, to have raised him again from death to life. And therefore this semblable commandment of a seeming unlawful thing, affordeth no color, to prove that this dishonest marriage should be actually enjoined and performed.

Secondly, we may not give such an exposition of one of God's Commandments, which contradicteth and crosseth another: but that one of such holy and high a calling as this Prophet, should link himself in marriage with an infamous and common harlot, contradicteth and crosseth other commandments; and therefore we are not thus to expound it. The proposition needs no proof: the assumption is manifest by these reasons: In that it was unlawful for the high Priest to take to wife a divorced woman, a woman polluted, or an harlot; nay, he might not so much as marry a widow: Levite. 21. 14. In that the Lord giveth special charge, concerning the choice of his Ministers; that their wives be honest, sober, and faithful: 1. Tim. 3. 11. and that they have faithful children, not riotous or disobedient. And therefore it is not likely that the Lord, who hath had such special care of their marriages, would enjoin his Prophet to take unto him an harlot, and her adulterous brood; and so make his house, which should be undefiled, a stews or filthy brothell.

Thirdly, by such a marriage God should have made his Prophet contemptible, and his ministry; and that true religion which he professed, should by this means have been despised, and exposed to the slanderous reproach of unbelievers, who are apt to take all occasions, whereby they may disgrace God's Ministers and their ministry.

Fourthly, whereas the Lord calleth not only his wife, a woman of fornications, but his children also, children of fornications: hereby it is manifest, that this was not actually done, but in vision and parable: for if we say, that they were her children before marriage, the text is plain against it, which affirmeth; that she conceived after marriage, and bare these children unto him: if we say, that the Prophet had them by her in lawful marriage; how then could they be truly called children of fornication, though before marriage she had played the harlot?

Fifthly, there was no necessity why this should be actually done; seeing, if it only appeared to the Prophet in vision, and were delivered to the people by way of parable, it were sufficient to convince them of their sin; which was the main end the Lord aimed at.

Sixthly, it should not have been so fit for God's purpose, that this should be actually done; seeing he could not marry her, and have by her three children one after another, in less time then almost three years: whereas the Lord sendeth his Prophet, to the end that he should presently convince the people of their sins, and reclaim them from their corruptions, which were so great that they needed present cure.

Lastly, in the third chapter the Lord commandeth the Prophet to love, and take unto him an adulterous harlot: but this the Lord would not have actually done; for the Lord is a holy and pure Spirit, who hateth and abhorreth adultery, and all uncleanness; but only in type would have the adulteries of the Israelites, which they committed with their false gods, discovered: from which the great love, which he their Lord and husband had from time to time shown unto them, could not restrain them. And therefore, seeing that is typically to be understood; why not this also?

But it is objected, that in the text, this is plainly set down as an history of things actually done. I answer, that this [Objection 1] [Answer.] is usual with the Prophets, to the end that they may, after a more significant and emphatical manner, express their minds, and leave a more deep impression in the minds of their hearers, to propound types and parables as histories of things done, for the distinguishing whereof: and the true expounding of such places we are to observe this rule, that where the literal sense implieth any impossibility, or gross absurdity, or anything contrary to the analogy of faith, or some other plain place of Scripture, there we are to expound it as a type or parable: but in this place if we take the literal sense, it implieth a gross absurdity▪ and contradicteth other places of Scripture, as I have shown, and therefore it is to be understood typically and as a parable.

Neither are we to understand this place so only, but many other the like which seem as plain histories of things done, as this here. So Isaiah is said to have walked naked and barefoot 3. years, Esa. 20. 2. 3. So Ezekiel is commanded to take a roll or book, Ezech. 3. 1. 2. to lay siege against Jerusalem, Chap. 4. 2. To sleep upon his left side 390. days, Vers. 5. To bake his bread in the dung of man, verse. 12. So Jeremiah is commanded to cast a book into the midst of Euphrates, Ier. 51. 63. To hide his girdle by the river Perath, or Euphrates, Ier. 13. 4. when he was straitly besieged in the city Jerusalem, and could not go out, but he must be taken by the Babylonians. All which and many such like were not things done, but visions and parables.

But it is further objected, that it should be to no purpose [Objection 2] if this were not really done; and that it would have been as effectual to convince the people of their sins, if the Prophet had set them before them in plain words, and used no parables. I answer, that parables are more emphatical, [Answer.] and leave a more deep impression then bare words; for they are as it were real speeches, wherein things are lively represented to the sight of the understanding, as in pictures and tables. And therefore the Lord would have his Prophet not only in plain words, but also in parables to set before the people their sins, especially their sin of idolatry, wherein both their patents and themselves had grievously offended.

As though he should have said: The Lord enjoined me, to the end that I should in more lively manner set before you your sin of idolatry, to propound unto you this parable, wherein he commanded me, to resemble himself unto me, who should marry a harlot, and have by her adulterous children. For whereas the Lord like a loving husband had espoused you unto him, you have played the harlot, and have committed spiritual adultery with idols and devils, so that now the land is become like unto a brothel or common stews. And therefore the Lord is purposed to take with you that course which husbands do with their adulterous wives, that is, to divorce and put you away from him.

And this is the general meaning of this parable. Now let us consider the particular words. Go take unto thee a wife of fornications. That is, take in marriage a wife which is an infamous & common harlot, which hath not only once, but often, not with one man alone, but with many committed fornication, and that not only before marriage, but also after, and therefore not only an harlot, but an adulteress also, as appeareth, Chap. 3. 1. By wife then of fornications, we are to understand a fornicating wife, or a wife which is a fornicator; for the Hebrews, by reason that they have few adjectives, do use the Genitiue cases of substantives, instead of adjectives, as, A woman of virtue, for a virtuous woman, Ruth 3. 11. A city of strength, for a strong city, Esa. 26. 1. The which Genitiue case, if it be the plural number, it doth aggravate the thing, and is to be understood superlatiuely, as, A man of bloods, that is, a most bloody man, Psal. 5. 6. A man of griefs, that is, a man full of griefs, or extremely grieved: Esa. 53. 3. So here, a wife of fornications, that is, a common harlot addicted to all manner of just and uncleanness.

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

And this is the meaning of the words. In which is propounded a parable to the Israelites, wherein the Prophet representeth the person of God; the wife of fornications, the Church or Synagogue of the Israelites, or the ten Tribes; the children of fornications, the particular men and women, which successively one age after another, committed spiritual fornication, forsaking God, their first and true husband, and betaking themselves to the worship and service of idols.

Where we may observe the great mercy and goodness of God, who vouchsafeth to match himself in marriage with his Church, which is far unworthy so great a favor, and so excellent a dignity. Christ Jesus hath espoused himself unto us: but what were we before he made choice of us? surely unclean fornicators, who had prostituted our selves to idols, wantons, buggerers, thieves, covetous, drunkards, railers, extortioners; as the Apostle speaketh, 1. Cor. 6. 9, 10, 11. And what are we after our espousals? surely black through our corruptions, spotted with manifold infirmities, tanned with the sunshine of worldly prosperity, and in no respect comely and beautiful, but only in that we are decked and adorned with the glorious robe of Christ's righteousness, and washed from our filthiness with his precious blood. And that which is worst of all, the gracious goodness and entire love of our husband, will not work in us the like love towards him again; but as before we were exalted by his free choice to this high dignity, we played the harlot: so, after that we are espoused, we commit spiritual whoredom, by setting our hearts and affections, more upon the world and the pleasures thereof, then upon our heavenly husband, for every small trifle prostituting our souls to sin, which we should keep pure and undefiled. And yet notwithstanding all this the Lord doth not divorce us from him, but exhorteth us to return, promising that he will receive us into his former love and favor. Ier. 3. 1. 12. 14, 22.

And so much concerning God's Commandment. Now we are to speak of the reason thereof. For the land hath committed great whoredom, departing from the Lord. By land, we are to understand the inhabitants of the land, by a usual metonymy of the subject for the adjunct: that is, the ten Tribes of Israel, which in times past were married to the Lord, by promising unto him alone, their faith and loyal obedience. Hath committed great whoredom. The Hebrew text hath it; Because the land whoring shall whore. By which manner of phrases, wherein the word is doubled, the thing spoken is intended and aggravated; as, weeping he wept: that is, he wept exceedingly: rejoicing he rejoiced: that is, he greatly rejoiced: going he went: that is, he went hastily and speedily: so here; whoring it shall whore: that is, it will commonly, impudently, and with a brazen forehead play the harlot: and that without intermission, successively one age after another; for so much is signified by the future tense here used: by which usually is expressed a continual act of time; as though he would say, that the Israelites had not in former times only, and presently did, but afterwards would continue in their spiritual whoredom.

Lastly, it is said, that they committed this whoredom, departing from the Lord. The Hebrew text hath it; From after the Lord: that is, forsaking the Lord, and leaving to follow after him in the paths of true holiness and righteousness, and cleaving unto their idols, following them in the by-paths of superstition and idolatry.

The sense therefore of these words is this; Go and propound unto the people of Israel this parable, and thereby convince them of their gross idolatry: for howsoever they may flatter themselves through self-love, yet the truth is, they are no better then common harlots; for after that I have vouchsafed them this dignity, to espouse them to myself, and they have plighted unto me their faith, and vowed their obedience, they both forgetful of my mercy, and of their own duty, have commonly, impudently, and continually committed spiritual whoredom with stocks, stones, and devils, forsaking me their Lord and husband, and refusing to follow me in the ways of my commandments, and prostituting their bodies and souls to commit spiritual fornication with their idols, according to their own inventions, and their burning and unbridled lusts and appetites.

Where first we may observe, that the Lord intending to convince this people of their sins, doth (before he plainly sets down their sins) propound it unto them by way of parable; to the end that they, who were blinded with self-love and partial Judges in their own cases, might better see their sins in the person of others, and without partiality condemn them, when they appeared like strangers, which they would suffer to pass without any hard censure, if they discerned them to be of their familiar acquaintance. And thus Nathan dealt with David: 2. Sam. 12. And our Savior Christ with the Scribes and Pharisees: Matth. 21. 33. And here in this place the Lord maketh the people to condemn themselves and their sins, in the person and practice of an adulterous harlot: and so enticeth them (as it were) to wound and kill their beloved friend, whilst it is masked and disguised in the habit of an enemy.

Out of which we may further gather, how far we are naturally in love with our sins; so that we cannot be moved to hate, condemn, and mortify them, so long as they bear our own names; but rather are ready to mince, excuse, and defend them, until we view them in the person of others, and see them enrolled under their names.

Secondly, we may note our too too great love of our selves, and too too small love towards our neighbors; which maketh us easily to discern, and heavily and severely to censure other men's faults; whereas we are ready to excuse or defend the same, or greater in our selves: and therefore ••• Lord, when he would have us to see and condemn our sins, doth not offer them to our censure, as they are in our own selves, whom we love too much; but in the person of others, whom for the most part, we love not so much as we should: as appeareth in the former examples, and in this place: wherein the Lord is fain to deal with us, as tender mothers deal with their wanton and wayward children; whom when they would as willingly amend, as unwillingly displease them, they use to chide and beat the standers by, and sometime shadows and pictures, for those faults which their children have committed; to the end, that so they may see and learn to dislike their faults in others, which they would not so easily discern, nor so impartially condemn in themselves.

Thirdly, we may observe, what exordium or beginning of speech the Prophet here useth; namely, he doth not use fair words, and sweet enticing allurements to make them attentive; he doth not first sweeten his severe and bitter reprehensions, and legal threatenings, with any commendation of their persons, or mitigation of their faults; but by propounding unto them this parable, whereby he laboreth to make them impartial Judges of their own sinful and miserable estate; he accuseth them to be no better, then an adulterous generation, of adulterous parents, adulterous children, and that by their often adulteries they had made the land as it were a common stews: and therefore that the Lord would no longer bear with their spiritual whoredoms, but would withdraw his love, and divorce them from him.

So that now our Prophet cometh not as an Ambassador, sent from God with conditions of peace, and with gracious promises, to allure them to obedience: but as a son of thunder, and like an Herald sent from the Lord to denounce open wars against the people, for their gross idolatry and outrageous rebellion, he beginneth his speech unto them.

The reason why the Lord causeth his Prophet thus thunderingly to begin his prophecy, was, because the people had a long time, even since the beginning of Jereboam's reign, continued in their sins, especially their gross idolatry: notwithstanding that the Lord had sent diverse of his Prophets, to reprove them for their sins, of which their consciences were convinced by God's law, and to draw them to repentance: sometimes by propounding unto them God's sweet promises of gracious benefits, if they would turn unto them; and sometimes by threatening punishments against those, who went forward in their sins. All which notwithstanding, the people continued vncorrigible, and grew worse and worse; and therefore the Lord causeth the Prophet to deal with them in this hot and rough manner, because they had a long time lien frosen in the dregs of their sins.

And this course have other of God's faithful ambassadors used, when they had to deal with such obstinate and incurable sinners. As John the Baptist with the Sadducees and Pharisees, Matth. 3. 7. Peter with Ananias and Sapphira, Act. 5. and with Simon Magus, Act. 8. Paul with Elymas, Act. 13. 10. And our Savior Christ himself with the Priests and Pharisees: Matth. 21. & 23.

Out of which examples God's Ministers may learn, in the delivery of God's word spiritual discretion, in fitting their speech according to the condition of their auditory; and not to deal with ignorant and untaught men, after the same manner that they deal with willful and obstinate sinners; but as Physicians put a difference in their patients, applying to ordinary sicknesses ordinary remedies, and to desperate diseases, desperate physic, and as Surgeons to small cuts, apply healing plasters, and for the curing of deep festered wounds use eating corrosiues and the sharp lancher: So the Physician and Surgeon of the soul for the curing of some desperate disease, or healing of some festered sore which sin hath made in men's consciences, must use bitter potions, a rough hand, and desperate remedies.

Secondly, God beginneth here with legal comminations, before he comforteth them with any evangelical consolations, because this is the best and fittest course for the conversion of a sinner. For first their sores and festered wounds must be launched, searched and drawn with the rasour and corrosiue of the law, before they be healed with the plasters of God's promises in the Gospel; for otherwise the wound being not healed to the bottom will break out again, and become worse then it was. First we must be beaten down, before we can be raised up; we must first see our sins, and seeing bewail them, before God will show unto us his saving mercy; we must be nothing in our selves, before we can be something in God's sight; we must labor and groan under the heavy burden of our sins, desiring nothing more then to be eased of this intolerable weight, before we will come to Christ, or he relieve us; we must see our own nakedness, before he will clothe us with the robe of his righteousness; our own emptiness, before he will fill us; our own beggerlinesse, before he will enrich us; and our own sins before he will pardon us. All which preparation is begun by the preaching of the law, and therefore the Lord beginneth with it here, as also he took the same course with our first parents, Gen. 3. and with his Church and people from time to time: so John the Baptist, and our Savior Christ himself, whose example all his faithful Ministers are to imitate, &c.

The third thing which we are to observe, is, that he deciphereth the idolatry of the people under the name of fornication, whoredom, and adultery; and that for diverse causes: first in that there is between them great similitude and likeness. For as the man taketh the woman to wife (conjugal faith being on both sides promised) so the Lord hath married unto him the Church, and in Jesus Christ, the second person in Trinity, hath assumed man's nature into y ^• Hypostatical union, and so hath inseparablie joined us unto himself, Jesus Christ also being knit unto us in that mystical union, and so becoming our head and husband. And likewise there is a mutual contract passed between us: for the Lord promiseth his grace, love, favor, protection, and all the benefits of this life, and the life to come; and the Church for her part promiseth her love to God, conjugal faith, and dutiful obedience. And of this marriage mention is made, Hosea 2. 19. 20. Ier. 3. 1. 8. 20. 2. Cor. 11. 2.

As therefore the wife breaking her coniugal faith and promise, and withdrawing her love, obedience, and body from her husband, that she may communicate them to some other man, becometh an adulteress; so those who break their faith and covenant made with God, and withdraw their love, obedience, and outward service from him, that they may communicate them unto false gods and idols, do go a whoring after them, and commit spiritual adultery with them. And this is y ^e reason why in the Scriptures idolaters are usually called harlots, fornicators, and adulterers, and idolatry, whoredom and adultery; as appeareth, Exod. 34. 15. 16. Levite. 20. 5. 6. Deut. 31. 16. Psalm. 106. 39.

Secondly, as the adulterers are so blinded with their burning lust, and blind fury, that though they be naturally wise, yet they fall into sottish folly, running headlong, and as it were blindfold in their unclean and filthy courses, though thereby they impair their health, ruin their state, lose their credit, shorten their life, and destroy their own souls: so Idolaters, though never so wise, through their blind superstition are so infatuated, that they believe more palpable lies and fall into more sottish follies, then little children could be brought unto; not regarding their health, wealth, life nor credit, and hazarding the loss of their souls, so that they may go forward in their blind devotion.

The second cause why idolatry is called adultery is, to show the greatness of this sin, and how odious it is in God's sight; for as it is a most horrible fault, and to any loving husband most abominable, if a wife should prostitute her self unto others, and that in her husbands sight and presence: so is this sin of idolatry no less grievous or odious, because the Idolaters do prostitue themselves to idols, to commit spiritual whoredom with them, and that in the sight and presence of God, who seeth all things and is present everywhere.

But it may be objected, that idolatry is a far greater sin then adultery, and therefore when it is called by that name, the sin is rather extenuated then aggravated. I answer, first the grievousness of this sin is so much the greater, by how much more excellent the person is who is injured and offended; and therefore when this adultery is committed against God's glorious Majesty, it is infinitely more outrageous and heinous then when man is thus wronged.

Secondly, though idolatry is a far greater sin then adultery, yet when it is called by this name it is aggravated, not in it own nature, but according to men's conceit and opinion; who make light account of the sins of the first table, as idolatry, blasphemy, breaking the Sabbath, but think the sins of the second table very heinous in respect of the other, as murder adultery, theft and such like. And therefore the Lord calleth them by the names of these sins, which we can better judge of, to make them as they are odious and heinous in their own nature, so also to appear unto us. As if a man having to deal with a loving child, and intending to aggravate the heinousness of this sin of murthering the prince, should compare it to parricide, he should to his conceit make it appear much more grievous, although it be a far more heinous and pernicious sin to murder the prince, who is the father of the country, then a man's own natural parent.

And these are the things which are to be observed out of the name. The fourth thing to be observed, is, that he saith, they had committed great whoredoms, and also continued in them: wherein we may note the nature as of all other sins, so of this sin of idolatry. For if once it be entertained, it knoweth no limits nor bounds; but with the heat of blind fury, & ignorant superstition, it carrieth mē as it were hoodwinckt into all gross and abominable impiety: so that there is no creature in heaven or earth so base and contemptible, which the Idolater in his blind devotion will not worship in the place of God, as appeareth, Rom. 1. 23. And this befalleth them by the just judgment of God, that they should be carried away in their sottish blindness into such gross absurdities, and more then childish fooleries, because when God revealeth his truth unto them, they will not embrace and love it, but rather love their own will-worship and follow the inventions of their own brain, 1. Thes. 2. 11.

Lastly, we may observe, that he saith, whilst they committed spiritual whoredoms, they departed from the Lord; so that the nearer man draweth unto idols, the further he goeth from God, neither is it possible that any should truly worship both together; as the Apostle showeth, 1. Cor. 10. 21. 2. Cor. 6. 14. 16. The Idolaters pretend, that when they commit idolatry, they worship God in the idol. But the Lord affirmeth, that then they depart from him. They say, that they serve God when they use their own will-worship, and follow their own way. But the Lord, who acknowledgeth no worship, but when we follow him in the ways of his Commandments, saith; that when we walk in our own ways, we go out of his way, and cease to follow him; we forsake him who is our true husband, and after a whorish manner prostitute our selves unto idols.

Where by the way we may note the sottish folly of Idolaters, who leave the Lord, infinite in all perfections, and worship a base creature; forsake the Lord, who is most wise, mighty, gracious, and in every respect absolutely good, and betake themselves to the worship often times of stocks and stones, who have neither understanding, sense, life, nor motion; neglect God's service, who hath both power and will to reward their service with eternal life; and spend their time in the service of idols, who have neither ability, nor will to do them any good, but rather will be the means to plunge them into everlasting destruction.

ANd so much concerning the first part of this type or parable: wherein the Lord enjoineth the marriage. The second part followeth, wherein is set down the Prophets obedience, verse 3. in these words: So he went, and took Gomer [Verse 3] the daughter of Diblaim, which conceived and bare him a son. In which words, as the Lord had enjoined a typical marriage; so he propoundeth typical names fit for the purpose, both of the harlot and her parentage; that so the parable might in more lively manner represent unto them their sin of idolatry.

It may be, that the first word Gomer, might be the name of some notorious and infamous harlot which lived in those times: and it may be also, that it was only a feigned and imaginary name, invented of purpose to decipher such a one as the Prophet here describeth: for it signifieth a thing whole and entire or consummate, complete, perfect, and accomplished. Some understand it in the first sense, and think that thereby is signified and represented the whole body or nation of the Israelites, whom the Lord had taken unto himself in marriage. Others in the latter signification, & imagine that it hath relation to the harlot, signifying such an one, either who was of perfect and accomplished beauty, or such an one, as was thoroughly furnished with lascivious allurements, and most expert in the art of venery: or finally, such an one as was most absolute, consummate, and fully replenished with all wickedness and filthy uncleanness.

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

From which they gather the harlots disposition; that she loved to frequent and to live in desert and solitary places, where she might with more secrecy, and without controlment, commit fornication with her lovers: and that hereby is resembled the conditions of the Synagogue of the Israelites, who according to the custom of the Gentiles, erected altars in groves, woods, and hilly places, to the end they might commit spiritual whoredom with their idols; as appeareth 2. King. 17. 8, 9, 10, 11.

And further, herehence they observe the great mercy and goodness of God, who vouchsafeth himself in marriage with his Church, who, before he advanceth her to such honor and dignity, is of most obscure and base condition, and like unto this harlot here described: as it is most fully and excellently set down, Ezech. 16.

Others think it to be the name of her father, whereby is signified two lumps or masses of dried figs: from whence they gather, that she was the daughter of pleasures, deliciousnesse, and effeminate daintiness; luxurious excess, and wanton delicatenesse being the father and nurse of lust and venery.

And so much for the meaning of the words. The doctrines which from hence we gather, are these. [The Doctrines.]

First, we may observe the infinite mercy of God towards this people; who though they were fully replenished with all sin and wickedness, though like filthy harlots they had forsaken him, their true and most kind husband, and given themselves to commit spiritual whoredom with their idols; and though they were complete and consummate in this their adultery; yet still he calleth them unto him again by his Prophets, promising upon their true repentance, mercy and forgiveness: so Ier. 3. 1.

Secondly, we learn hence, that as we are most carefully to flee all sins, and to subdue them at the beginning, before by custom & continuance they have increased in strength: so especially we are to use this care and watchfulness, in avoiding this spiritual fornication, and all means and occasions thereof. For if we once entertain it with the least liking & approbation, we shall never, or very hardly reclaim our selves, till like common harlots, we be complete and fully replenished with this spiritual filthiness. And therefore let us stop our ears against those shameless and impudent men, who in this light of the Gospel dare show themselves to be patrons of images; assuring our selves, that if casting God's Commandment behind our backs, which hath as well forbidden the making, as the worshipping of idols; we shall not stay here, but shall shortly fall from idol making, to idol worshipping. We justly account pandors and bauds to be odious and most abominable, because they use all their wit and endeavor to allure others to uncleanness, and to withdraw their hearts and affections from their own husbands, that they may place them upon adulterers: and surely no less abominable should these bauds and pandors be, who employ their wit and learning, that they may allure us to keep company with images and idols, whereby our hearts and affections being alienated and stolen from the Lord our true husband, we shall in the end be enticed to commit spiritual whoredom with these polluted adulterers.

ANd thus have I spoken of the first part of the legal commination, wherein their sin is expressed. Now the second followeth, wherein their punishment is threatened. And this is first typically shadowed under the names which are given to the Prophets children, and then plainly denounced in the reasons rendered of the names imposed.

The punishment it self is set down in three degrees, everyone exceeding other. The first is the overthrow of the State and Kingdom of Israel by their enemies: verse. 4, 5. The second punishment is, that because the former judgment could not bring them to repentance, he would never show mercy in bringing them out of their misery, seeing they would ever continue obstinately in their sins and rebellion: verse 6, 7. The third is, that seeing by no means they would be reclaimed, he would utterly reject and cast them off; so as they should be no longer his Church and people: verse. 8, 9.

The first punishment denounced, is set down typically in the imposition of the first child's name, in these words, verse. 4. And the Lord said unto him, call his name Izreel, or Iisrehel. [Verse 4] For yet a little and I will visit the blood of Izreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. In which words we are to consider two things: the name which was by God's commandment imposed upon the Prophets child; and secondly the reason why it was imposed. The name signifieth either the sowing or seed of the strong God, or y ^e dispersing and scattering of the strong God: for it is derived from 〈 in non-Latin alphabet 〉 seminauit, he hath sowed, or scattered, and 〈 in non-Latin alphabet 〉 Deus fortis, the strong God. In the first signification, the Israelites did arrogate this name to themselves, and therefore called their metropolis and mother city of their kingdom by the name of Izreel. To note and signify that they thought themselves the seed of God, which he having sowed had so deeply taken root, that it could never be removed, the vineyard of God which is right hand had planted, and should never be destroyed, the sons and children of God, which were the only heirs of his promises. And indeed so they were in respect of the covenant which was between God and them, and therefore are so called in the Scriptures, Exod. 4. 22. Israel is my son, even my first borne. But they having broken the covenant, and rebelled against the Lord; he doth not in this signification call the child Iizrehel; but in the latter, to show unto them that they should be such, as the Lord would scatter and disperse amongst their enemies.

And this is the signification of this name, whereby these three things are intimated and shown: first in an elegant paranomasie, he changeth their name from Israel to Iizrehel, to intimate that there was a change of their state and condition, so that howsoever they bragged that they were of the seed and posterity of Jacob, and after his name called themselves Israelites, yet in truth they were so only in title and outward profession, seeing they were wholly degenerate and altogether unworthy his name. For he was a prince of the strong God, who wrestling with God in faith, prayers, and strong cries prevailed with him; but these were apostataes from the faith, who had forsaken the Lord, and ceased to call upon him, and had betaken themselves to the worship of idols: and therefore they were rather to be called Iizraelites, to show, that as they were altered in name, so also in nature and conditions they were utterly degenerate. And that as between these two names Israel and Iizrehel, there is great similitude in sound, but great difference in signification; so although in outward title, name and profession, there was great affinity between this people, and the Patriarch Jacob, from whom they descended, yet they were indeed and truth so much degenerate, that there was no similitude or correspondence between their faith, life and manners.

Secondly, by this name the Lord foreshoweth the punishment that he would inflict upon them for their sins, namely that he would disperse and scatter them amongst their enemies. They boasted that they were Iisrahel the seed of God, which should take root in the land. And the Lord telleth them that indeed they should be Iizrahel, but in another signification; namely, that as seed is scattered and dispersed in the field by the hand of the sower, so he by his power would scatter and disperse them amongst their enemies, who should overcome them, and lead them away captive into strange countries.

The which accordingly was effected in three several times, answerable to this triple typical birth. First, when as the Kingdom was rent with seditions and civil wars, when Shallum usurped the Kingdom, and destroyed the posterity of Jehu. 2. King. 15. Secondly, when as the land was wasted, spoiled, and part of the people carried away captive, namely, the Rubenites, Gadites, and half the Tribe of Manasseh by Tilgath Pilneeser King of Asur. 1. Chron. 5. 26. Lastly, when as the Kingdom of Israel was utterly overthrown by Shalmaneser King of the Assyrians. 2. King. 17.

Thirdly, by this name he foretelleth in what part of the land this judgment should begin, namely, in the valley of Iizreel, where the posterity of Ahab were put to the sword by Jehu; which was a place of their chief strength, and therefore as they thought most free from danger.

And these are the chief things which by this name are signified. [The doctrines.] The doctrines which hence arise are these. First, out of the connection, where presently after their sin is expressed, their punishment is annexed, we may observe that these two, sin and punishment, are inseparable companions; if the one go before, the other will follow, either presently, or not long after. And therefore the pain should make the pleasure loathsome, the bitterness of punishment should make us distaste the sweetness of sin.

The second thing which we may here observe is, how prone we are unto sin, and how easily we degenerate from our parents virtues, though their corruptions and sins are entailed unto us as a perpetual inheritance; of true Israelites, we become backsliding Iizreelites; and though by the good example of our parents, by our virtuous education, and by many other good means, we are helped forward, in climbing up the hill of virtue; yet if we at any time cease to strive and labor in this our course, we shall soon be pressed down again, even into the gulf of wickedness, with the heavy burden of our corruptions. And therefore, Let us cast away everything that presseth down, and the sin that hangeth so fast on, and let us run with patience the race which is set before us: as the Apostle exhorteth, Heb. 12. 1. and according to his example, Let us forget that which is behind, and endeavor our selves to that which is before, and follow hard towards the mark, for the price of the high calling of God in Christ Jesus: as it is Phil. 3. 13. 14. The virtues of our parents are not hereditary, but their vices; and their godliness will not privilege us from falling into all wickedness, unless we strive and labor, non solùm ad Ruborem sed sudorem, with all pains and diligence to follow after them in their steppes: for through our own corruption we easily degenerate, and if at any time we cease to become better, we then begin to become worse.

Thirdly, we may observe, that as it little auailed the people of Israel to be the sons of Jacob according to the flesh, when they nothing resembled him in the spirit, nor to be entitled with his name, whē as they disclaimed his graces and virtues; seeing notwithstanding all this, God now threateneth, and soon after inflicteth upon them most fearful punishments: so it will little profit us to be entitled Christians, if we live as profanely as infidels; to be called the Church of God, if in our conuersatiō we resemble the synagogue of Satan; to be counted professors of religion, and the children of God, when in our lives we deny the power thereof, and spend our times like the sons of Belial; to be the children and posterity of the godly, if we degenerate from their Christian profession & holy practice. For God is not pleased with shadows, but with substance, not with outward titles, but with truth in the inward parts, neither will our parents virtues exempt us from feeling God's heavy judgments, if we like a degenerating offspring be evil and vicious. And this appeareth, Ezech. 18. 10. 13. and in the examples of Cham, Esau, Absalom, Adonijah, Jehoahaz, and many others.

ANd thus much concerning the name; wherein the punishment of the people is typically signified. Now we are to speak of the reason hereof, wherein this punishment is plainly denounced. For yet a little and I will visit the blood of Iisreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. Verse. 5. And at that day [Verse 4. 5.] I will also break the bow of Israel, in the valley of Izreel.

In which words are contained, first, the time of the punishment when it must be inflicted: yet a little: 2. the punishment it self, I will visit: 3. the sin for which the punishment is inflicted; The blood of Izreel: 4. the object or subject of this punishment, which is threefold: 1. Jehu, and his posterity: 2. the state of the kingdom of Israel: 3. the whole power and strength of the Commonwealth: Lastly, the place appointed for execution, in the valley of Izreel:

The time is signified in these words, yet a little, whereby he intimateth two things; first, that the Lord would not presently inflict these judgments threatened; but that he would yet give them some time of repentance, and for a while defer his punishments, which long ago they had deserved. 2. That though he spared them for a while, yet the time should not be long, unless they prevented his judgments by forsaking their sins, and turning unto him. For in all threatenings, though never so speedy, this condition is to be observed: the which the Israelites neglecting, the punishment was accordingly inflicted. For at the most the Prophet prophesied but 14. years before the end of Jereboam's reign, and after that his son Zacharias had reigned but six months, he was killed by Shallum, and so the kingdom ceased in the house of Jehu; at which time God begun to visit the people: the which his visitation, not only of the sins of Jehu, but of the house of Israel, he accomplished in the reign of Hosea, when as the King and people were led into captivity, by Shalmaneser, King of Babylon. So that the sense of these words is thus much, as if he should have said, Although your rebellions be great, and the measure of your sins full, yet such is your hardness of heart and carnal security, that you promise unto yourselves immunity from punishment, putting the evil day far from you, as though you should ever escape: but do not thus flatter yourselves, for assuredly the Lord will very shortly visit you for your iniquities, and pay you home for all. It is true indeed, that although your outrageous wickedness doth cry out for present vengeance, yet the Lord to show his patience and long suffering, and to leave you quite without excuse, will a little defer his punishments, and expect your repentance: but let not God's delays and merciful patience cause you to defer your conversion; for undoubtedly if you obstinately persist in your impenitence, the Lord will very quickly execute on you these judgments, which he hath caused me to denounce against you.

And this is the meaning of these words, yet a little. The [The doctrines.] doctrines which hence we gather are these. First we may observe God's infinite mercy, patience & long suffering, in sparing of this rebellious people, long after their sins cried for vengeance, in the mean time sending his Prophets unto them, to invite thē to repentance, that so they might escape his just punishments. He is long before he threateneth, and rather striveth to master men's stubburnnes, & to incline them to obedience, by his mercies and benefits; and after he threateneth, he is long before he is drawn to punish; and after that his justice urgeth him to resolve upon this, and that the heinous sins of his people cry out in his cares, that it is more then time that deserved punishment were inflicted, yet he spareth a little, and like a loving father, after he y ^t hath taken his rod into his hand, and hath lifted it up to fetch his stroke, he yet pauseth and stayeth his hand, expecting our submission and repentance, that so he may spare us. And thus he dealt with the old world, as appeareth, Gen. 6. 5. 12. 13. with the Amorits, who though they were most wicked idolaters, yet he deferred their punishment 400. years, Gen. 15. 16. And thus also hath the Lord dealt with us. So that the Lord is content to attend our leisure, being more loath to punish, then we to suffer punishment; and therefore when the time is more then past, wherein justice b • ggeth for vengeance; mercy entreateth yet a little, that judgment may be deferred, yea and after sentence is pronounced, that execution may be delayed, and we reprieued, till the next assizes, that in the mean time by true repentance, we may procure our pardon, and so escape deserved punishment. And this is notably set down, Esa. 30. 18. Yet therefore will the Lord wait that he may have mercy upon you, &c.

Secondly, we may observe God's infallible truth, in performing his promises, notwithstanding man's unworthiness of the least of them. After that Jehu had executed God's judgments upon the house of Ahab, the Lord promised him that he would confirm the kingdom unto him, and his posterity unto the fourth generation. Now after this promise made by God, Jehu who had shown his hatred to Ahab's person and posterity, shown notwithstanding his love to his sins, forsaking the Lord and betaking himself to the worship of idols. And in his steps did his progeny walk, adding one outrageous wickedness to another: but yet never the less the Lord made good his promises to him and his posterity. The consideration whereof may comfort those that are cast down in the sight of their unworthiness, thinking that because they deserve not God's mercy, therefore they shall not be partakers of it; seeing we have his gracious promises of grace and mercy, the which though there be no cause in us, why he should perform, yet there is cause enough in God himself, who is infinite in mercy, and infallible in his truth. Rom. 3. 3, 4.

Thirdly, we may observe that this people at this time, when as the Prophet threateneth God's near approaching judgments, were in the top of their pride presumptuous and secure, fearing nothing less then such dangers; and yet at this time destruction hasted, and vengeance watched at the door to seise upon them. Whereby it appeareth, that when the wicked is most proud, presumptuous, and secure, he is nearest to destruction; when he thinketh himself out of the gunshot of all danger, then is he most ready to be overtaken of it; as appeareth by the examples of Nebuchadnezzar, Haman, Herod, and many others.

Lastly, we may observe, that though the Lord spareth for a time, yet he will not forever defer punishment: for as sin increaseth, judgment approacheth; and though the Lord long delay to visit men's wickedness, yet the time runneth on and expireth, and that which remaineth in the end, will be very short and little before vengeance be inflicted. And therefore let not God's patience and long suffering harden us in sin, and cause us to defer; but rather hasten our repentance: let us lay hold of the acceptable time and day of salvation, whilst it lasteth; otherwise, if we delay our conversion, the Lord within a little while, when we least look for it, will cause his judgments suddenly to surprise us.

And thus much concerning the time: the punishment it self is expressed in these words; I will visit. The which word is of ambiguous signification: for it is sometime taken in the best part, when as the Lord visiteth in mercy, to bestow a benefit which hath been promised, but somewhile deferred. So he is said to have visited Sara: Gen. 21. 1. And so he promiseth to visit the children of Israel: Exod. 13. 19. And Luk. 1. 68. God is said to have visited and redeemed his people. Sometimes it is taken in the worst part, and signifieth to revenge and punish; as in the second Commandment. So Exo. 32. 34. In the day of my vengeance I will visit their sin upon thē. Psal. 89. 32. I will visit their transgression with the rod. And in this latter signification, it is to be understood in this place.

The doctrines which from hence we learn are these. First, [The Doctrines.] we may observe the merciful justice of God, who doth not rashly punish, but first visiteth; and then finding the fault, inflicteth the punishment: in which respect his punishments are called visitations. And thus the Lord visited the Sdomites: Gen. 18. 20, 21. And so he is said, first to have visited, and then to have scattered and destroyed the wicked: Esa. 26. 14. Whence we are not to gather, that the Lord needeth any such visitation to find out man's wickedness, or that before he can spy out our sins, he must make a quest of inquiry, or privy search; for he is omnipresent and omniscient; so that all things, though never so much cloaked and disguised, lie open before him, and appear naked in his sight: as it is Heb. 4. 13. But by such borrowed phrases God setteth forth his orderly proceedings, and approveth unto men his just judgments, in that they are not rashly executed, but with good advice and deliberation; teaching them also in his own example to follow the like practice.

Here therefore Princes, Magistrates, Masters of families, and all superiors are to learn their lesson; namely, that they visit before they punish, and by due examination find out the fault, before they give sentence, or proceed to execution: for if God thus behave himself in judgment, before whose eyes all things lie open; how much more should men, who are oft mistaken, and easily deceived, unless they use great deliberation in their judicial proceedings? Let therefore all such consider, that where there is the most power, there should be the least passion; that rashness is a fault, in all dangerous, but in superiors pernicious: that reasonable men should first judge before they punish, because punishment deferred, may be inflicted, but being inflicted, cannot be recalled; that they sustain the honorable place of a Judge, whilst they examine causes; but the place of an executioner, when without judgment & advice they inflict punishment: that they are God's deputies, & represent his person; & therefore are according to his example, first to visit, and then to punish, lest for want of due examination, they punish the innocent instead of offenders.

The second thing which hence we learn is, that though God doth not rashly punish, yet he will not suffer the wicked altogether to escape: for though the Lord doth not punish every day, yet in the day of his visitation he will not spare. And therefore let us keep our selves undefiled from sin: or if we have stained our consciences with sin, and have as it were in these books registered up our faults; let us by a lively faith apply unto us the blood of Christ, whereby these spots and writings may be washed away: for if they remain until the day of God's visitation, they will give in such witness and evidence against us, as will convict and condemn us.

In the third place is set down the sin for which the Lord threateneth to visit, in these words: The blood of Iizreel. The which words of diverse men, are diversely expounded: but leaving to set down all men's judgments, because many of them have little likelihood of truth, I will only propound two which seem most probable. Some think that by the blood of Iisreel, is understood the slaughter of Ahab's family and posterity, Jezebel, Joram, and his seventy sons, which were all destroyed by Jehu. Others imagine this cannot be the meaning of the words; because this was an action commanded by God: 2. King. 9 6, 7, 8. and commended in Jehu, after it was by him performed, and by God rewarded: 2. King. 10. 30. and done by Jehu in zeal of God's glory, as he professeth, 2. King. 10. 16. And therefore they rather think, that by Iisreel here is understood, not the City or valley of Iisreel, but the people of Israel, which by Jehu and his posterity, were continued in their gross idolatry, and so made obnoxious to the judgments of God and their destruction. And this exposition doth the rather please them: First, because the name Iisreel signifieth the seed of God, and therefore may be taken for the people of Issreel: as appeareth, Exodus chap. 4. verse 22. And secondly, because the name blood, is taken sometime for destruction, either temporal or eternal, of body or soul. So Ezech. 3. 5. Chap. 33. 6. Thirdly because some Greek copies read it Israel, and not Iisrael; and those which read it Iisrael, have prefixed before it, an article, not of y ^e feminine Gender, but of the masculine, 〈 in non-Latin alphabet 〉 , understanding thereby, not the city of Iisrael, but the people of Israel. Lastly, because the same word Iisrael, used, Hos. 2. 22. is by all understood of the people of Israel, and not of the city.

And this is the first exposition, which hath in it great likelihood and probability, without any absurdity or great force offered unto the text. Which if we embrace, there ariseth from it this doctrine: that kings are guilty of the destruction [Doct.] of those, who are under their government, if by their authority, commandment, or example, they draw their people from the service of the only true God, to commit idolatry; and therefore in the day of God's visitation, he will require their blood at the princes hands, and will severely punish them, not only for their own sins, but for the sins of the people, into which they have been either drawn by their authority, or allured by their example.

Others (as I said) expound these words of the slaughter of Ahab's family and posterity, Jezebel, Joram, Ahab's 70. sons, Ahaziah, and 42. of his brethren: wherein they follow the plain history, and the manifest words of the text without any change and alteration. Which (as I take it) is the rather to be embraced; for where the exposition is according to the plain words of the text, agreeing with the circumstances thereof, the analogy of faith, the rest of the Scriptures, and containeth nothing improbable or absurd, there it is to be given and received, without any further search for one further fetched, mystical and hidden. Yea, but will some say, this fact of Iehues was commanded of God to be done, and commended and rewarded when it was done; and therefore it is not likely that God would punish him and his posterity for it. I answer, that we are to consider in this fact two things: the outward fact it self, and Iehues doing of it. The outward fact it self was good, and enjoined by God himself, as a just revenge taken upon Ahab for his tyranny, murder, idolatry, and other outrages by him committed: and in respect hereof Jehu is commended, and rewarded; because he was God's minister and instrument, in performing a work in it self commendable and acceptable unto God. But in respect of Jehu his doing of it, it was wicked and unlawful: for he did it not in the sincerity and uprightness of his heart, but with a corrupt mind, poisoned with ambition: as appeareth, 2. King. 10. 31. He did it not in zeal of God's glory, as he falsely boasted; but his main end was his own advancement; which when he had attained unto, he utterly neglected the glory of God, and grievously dishonored him by his gross Idolatry. He did not do it in obedience to God's commandment; for then he would have made conscience of the rest, which he transgressed, resting and contenting himself like an hypocrite in this one outward act: he did not do it in detestation of Ahab's sin, but for self-love, for he continued in the same idolatry: and although he destroyed Baals Priests and house, yet following Jereboam's policy, he worshipped the golden calves in Dan and Bethel: whereby he clearly shown, that all he did was not in hatred of idolatry, but for his worldly advantage. He did not when he was seated in the kingdom, labor to restore God's pure worship and service, for which end and purpose he was stirred up of God to destroy Ahab's posterity; but having satisfied his ambitious desire, he labored to confirm the kingdom to himself and his posterity, by following Jereboam's policy, and living in his Idolatry, withholding his people from going to worship the Lord in his Temple at Jerusalem, which was the place appointed by God for his public service, lest they should again adjoin themselves to the house of David. So that he only made show of religion and zeal, whilst it stood with his own worldly benefit; but when it but seemed to cross that, he shook hands with all, and became an Apostate. Howsoever therefore the fact, as it was commanded by God, was good and lawful, and in respect hereof was rewarded of God, who will not let any show of good go vnrecompenced, that he may not only hereby stop the mouths of the wicked, but also give certain assurance unto his children, that he will much more reward their true and sincere obedience: yet if we respect with what mind and purpose it was performed by Jehu,, it was nothing but ambitious rebellion, and cruel murder: which therefore at the hands of God (who respecteth not so much the outward action, as the sincerity of the heart, the inward obedience of his commandment, the causes and ends of our actions) it was sharply and justly punished.

The doctrines which from hence we learn are these. First, that we do not content our selves with outward works, [Doctrines.] good in their own nature, and enjoined by God: for unless there circumstances do concur, they will be wicked and odious in God's sight. First therefore being assured that we do that which God hath commanded, let us do it in the love of God, which is the fountain of every good work, and in obedience to God's commandment. Secondly, let us propound, as the main ends of our actions, the glory of God, the good of his Church, and our own salvation. Thirdly, let our outward obedience proceed from the inward obedience of the heart, and be done in sincerity and in uprightness. Fourthly, let all be done in faith; which by applying Christ and his precious bloodshed unto us, doth wash away the corruptions and imperfections wherewith our best actions are stained. For though our actions in themselves be never so good; yet if they be done in self-love, for our own praise, pleasure, and profit, without the sincerity of the heart, or true faith, they are but glorious sins which displease God, and make us obnoxious to his judgments and punishments.

Secondly, we are here admonished, that we do not with Jehu and other hypocrites, rest and content our selves in someone or two outward works, neglecting obedience unto the rest of God's Commandments: assuring our selves, that if our obedience be true and sincere, it will be also whole and entire, both in respect of the subject and object, that is, both in respect of every part of our selves who obey, and in respect of all and every of God's commandments, to which we are to yield obedience; for true sanctification is not of one part alone, but of the whole man, and it maketh us to hate all sins, and to love all virtues with the like affection, although not in the same proportion.

Thirdly, we here learn, not to make our religion, and the commandments of almighty God a cloak for our corruptions, to cover our ambition, malice, cruelty, morosity and other vices, as Jehu did. For if we do for corrupt and worldly ends embrace and obey thē, then when they will not further, but rather hinder us in these respects, we will cast them off, and embrace the contrary sins and wickedness, according to the example of Jehu,, and all other apostates, as appeareth daily by too too lamentable experience. And so much for the sin of Jehu and his posterity. The fourth thing is the subject or object of the punishment, which is threefold; first the house of Jehu, by which is meant Jehu his posterity, which was destroyed by Shallum, and so the kingdom taken from them; namely Zachariah, who was the last king of this family, and the fourth from Jehu.

Here it may be demanded, how it could stand with God's justice to punish Iehues sin in his posterity, seeing he saith that the child shall not bear his fathers iniquity? Ezech. 18. 20. I answer, that the Lord may justly punish the fathers sin in the child, by withholding his grace from him, which he is not bound to give him: and so the child being destitute hereof, and following his own natural corruptions liveth in his fathers sin and transgressions, and hereby justly maketh himself obnoxious to God's anger & punishment. It is true that the child is never punished with any positive punishment for his fathers faults, but for his own sins, into which being deprived of God's grace he falleth; For if he seeth his father sins, and feareth, and forsaketh them, and endeavoreth to do the contrary works of righteousness, his fathers sins shall not be imputed unto him, but he shall live in his own righteousness, as appeareth, Ezech. 18. 14. which by God's infinite and unlimited mercy oftentimes cometh to pass.

The use hereof, first concerneth parents, that they be hereby moved to flee sin, if not for their own sake, yet at least for their posterie, seeing the child unborn shall smart for their iniquities, if the Lord, as he justly may, withhold his grace from them, and suffer them to be carried away with their corruptions; the which he often doth, as he also threateneth in the second commandment.

Secondly, the children of wicked parents may here learn carefully to flee their fathers vices, and to endeavor to perform holy obedience unto the Lord, that so they may be reconciled unto him: for if they follow their fathers steppes, the Lord will certainly punish in them, not only their own, but also their parents sin, in the day of his visitation.

The second thing which here we are to observe is, that God threateneth to begin his visitation with the King and his posterity, because their own sins were great and grievous, and also because they were accessory to the sins of the people; for whereas by their authority and good example, they might have restrained them from their open sins, and stirred them up to the profession and practice of righteousness and holiness, they contrariwise both by their law licensing idolatry, and by their practice living in it, drew the people to follow their example: and therefore the Lord first beginneth to punish them, because they were the first agents and moouers unto sin.

So that here we may learn, that it is not the great glory and power of Princes, which will exempt them from punishment, when God visiteth. For howsoever they are gods with men, yet they are but men with God, and as they shall die like men, so shall they be punished like men, neither shall their great authority and high place anything privilege them. Nay, they above and before all others shall surely smart for it, seeing they are seldom wicked alone, but with their authority and example draw others into the like wickedness.

The use hereof concerneth not only Princes, but also Magistrates and masters of families, yea, all that are in any place of authority over others, that they most carefully avoid all sins; especially such as are joined with scandal of their inferiors, seeing against the day of God's visitation they hasten and redouble their punishment.

The second object of this punishment is the state and kingdom, in these words: And will cause to cease the kingdom of the house of Israel. The which punishment the Lord begun to execute presently after the overthrow of Iehues posterity, when as there were no lawful kings which governed the Commonwealth, but such as usurped the kingdom by treason, murders, & all outrageous cruelty: but it was fully accomplished 41. years after the death of Zachariah, under the reign of Hoshea, when as all Israel were carried away captive, and never more had any kings of their own to rule over them.

Where first we are to observe, what a singular blessing [Doct.] of God it is, when there is a continued sucession of lawful Princes; for it is the sinews of a State wherein consisteth her chief strength, which, being cut off, either by death, or conspiracies, treasons and seditions, the state and kingdom is miserably turmoiled with civil wars, tumults, murders, and massacres; wherewith being weakened, it is laid open as a prey to the foreign enemy: as it notably appeareth in this present example of Jehu, and his successors. The like whereof, this land hath had experience of, in the time of those civil disscensions between York and Lancaster. Whereby it further appeareth, that it is far better for a State to be governed by a succession of Princes, which are not of the best sort, then that there should be an anarchy, which is accompanied with civil wars, tumults, murders, and innumerable mischiefs; seeing the most tyrannical government doth not subject a State to such and so great evils. Jehu and his posterity were wicked and idolatrous Princes, but whilst the succession was continued in his house, the Common-wealth in some sort flourished: but after that by treason Zachariah was slain, then their land was miserably afflicted with civil wars, the fruitful mother of all misery. And therefore a wise people, after the succession is established, will endure many injuries, oppressions, and insolencies at their Princes hands, rather then they will by treason and rebellion seek their overthrow, seeing the destruction of the Prince is usually accompanied with the ruin of the kingdom.

The use which we are to make hereof is this, that with thankful hearts, and bended knees, we praise the Lord; who when we were in danger of all these miseries, hath establishshed the kingdom, by giving unto us a religious Prince, who hath confirmed our peace, and continued the Gospel unto us, and hath not only given us assurance of these benefits for his own time; but also (by God's blessing) seemeth to promise the continuance hereof, by the establishment of succession in his royal posterity.

The third object of punishment is the whole Commonwealth, and people of Israel in these words, v. 5. And at that day I will break the bow of Israel in the valley of Iizreel. The meaning whereof is this. By that day, we are to vnderstad, the day of God's visitation, when as the measure of the people's sin being full, and come to ripeness, he would not only overthrow Iehues posterity, and the state of the kingdom, but also bring the like destruction upon the whole Commonwealth and body of the people.

By breaking of the bow, we are to understand the defeating and subuerting of their whole power, by a usual synecdoch of the part for the whole: so Psalm. 44. 6. I trust not in my bow. So that it is as much as if he had said, that he would destroy and overthrow all their munition, warlicke furniture, and provision, yea all their power and strength, in whatsoever it consisted, so as they should not be able to resist their enemies.

From whence we learn, first, that although Princes and [Doctrines.] superiors shall be most severely punished, because they have not only sinned themselves, but also by their authority and example have drawn and allured their inferiors into like wickedness: yet the subjects who have obeyed their lawful authority in unlawful things, and have followed their example in evil, shall not be excused; but as they have been partakers with them in their sins, so likewise they shall be partakers with them in their punishments. For if authority be an argument to prevail with them, then the authority of God, which is supreme, should be of greater force to continue them in holy obedience, then the authority of man to draw them to sin: if examples do strongly allure and persuade, then the example of God himself, and of Jesus Christ, should more forcibly restrain us from sin, then of the greatest Prince in the world to entice us to commit it.

The use hereof is, that we be not forced with any human authority to fall into sin: for when they have done their worst, they can but kill the body; and blessed are they who choose rather to give their lives & dearest blood, then to pollute their consciences with known wickedness: for by sinning against God, they provoke his wrath against them, who is able to destroy the body, and after to cast body and soul into eternal torments. Matth. 10. 28.

Secondly, we may observe what was the estate of this kingdom when this threatening was denounced by the Prophet; namely, so strong, flourishing, and prosperous, that the people feared nothing less, then such approaching destruction: for they abounded at this time in multitude, munition, walled towns, and strong holds; they had prosperous success against their enemies, and had obtained many famous victories; so that now they were lulled asleep in deep security, fearing no danger: and yet at this time God threateneth, and soon after bringeth upon them sudden destruction. Whence we learn, that there is no strength nor power which will uphold any State, when the sins thereof pull down God's judgments upon it. And therefore far be it from us to trust in our own multitude, power, and munition, and so to be moved and encouraged thereby to go on in our sins; for the Lord can easily break the bow, and turn all human strength into weakness; so that when it seeming greatest we trust therein, it shall most fail and deceive us.

And so much for the subject of the punishment. In the last place is set down the place, where this punishment should principally be inflicted; namely, in the valley of Iizreel: which was a spacious plain, ten miles in length, situated by the City Iizreel, and extended it self near unto Samaria; where in a battle fought between the Assyrians and the Israelites, the people of Israel were overthrown.

Where first we may observe, that they were not overcome in a strange Country, or in some place of disadvantage; [Doctrine.] but in the very heart of their kingdom, where their chief strength consisted, wherein they put such great confidence. Whence we learn, how vain the best worldly helps are, when God opposeth himself against any people, &c. Which should teach us in our most flourishing estate, not to trust in our own power and strength, but to rest upon God's providence and promised assistance, which will never fail us.

Secondly, as the Lord by overthrowing them in this chief place of their strength, did teach them the vanity of their self-confidence: so doth he hereby justly and fitly punish another sin of theirs; namely, the neglect of his former judgments: for in this valley the Lord had brought a fearful destruction upon the family of Ahab, for their gross idolatry: of which the Israelites should have made profitable use, by flying their sins, lest they should be overtaken with their punishments: but they neglecting this example, which the very sight and name of the place should have continually called to their remembrance; and going forward in their blind superstition and idolatry, the Lord in the very same place brought upon them the very like destruction.

The use which we are to make hereof is this, that we take warning by the example of others, and make profitable use of God's judgments, which like a gracious Judge he inflicteth on some, that others being hereby admonished, may escape: which gracious warnings if we neglect, he will likewise make us examples of his justice.

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

The second degree of their punishment is simply set down verse 6. She conceived yet again, and bare a daughter. And [Verse 6] God said unto him; Call her name Lo-ruchamah: for I will no more have pity upon the house of Israel: but I will utterly take them away.

Whereas the Prophet saith, that his wife conceived yet again, he showeth, that there was a certain space or distance of time between the birth of the two children: by which he signifieth, that the Lord after that he had for their sins inflicted upon them the first punishment, would not presently bring upon them his second and more grievous judgment, but would give them some respite and time of repentance, that so turning unto him, he might spare them and receive them to mercy. For if they had, after they were overthrown and led captives, unfeignedly repented of their sins, the Lord would have had compassion on them, and received them into his love and favor. But when they obstinately continued in their impenitency, the Lord refuseth to show mercy unto them. And this he signifieth by the birth of the second child.

Secondly, by this second birth the Lord showeth, that they made no good use of his former judgments, but grew from bad to worse: and therefore his justice required, that he should lay upon them a second punishment, much more grievous then the former.

And these things are to be gathered out of her second conceptiō. It is further said, that her second child was a daughter: by which he intimateth their declining, both in respect of their manners and state; the former whereof was the cause of the latter. First, he showeth their declination in manners: for as the woman sex is more weak and inconstant then the man; so they were declined from that strength of faith, virtue, and constancy that was in Jacob, and the rest of their godly ancestors, and were become weak and inconstant in all good things. Secondly, he showeth their declination, in respect of the state of their Common-wealth. For whereas their ancestors had valiantly defended and enlarged the Kingdom against all their enemies, they were so weakened, partly through their effeminatenesse, the daughter of peace and plenty, and partly through seditions and civil wars, that they had made themselves a fit pray for their enemies, being no more able to defend themselves, then if they had been a Common-wealth of women. And this weakness and infirmity is signified under the sex of women in the Scriptures. So when God would signify that the Babylonians should not be able to stand in the hand of their enemies, he saith; that they should be like women: that is, weak and impotent: Ier. 50. 37. Now this weakness in their state proceeded from their weakness in grace, virtue, faith, and constancy: for when they declined from holy obedience, and after a weak and inconstant manner, suffered themselves to be withdrawn from God, and were enticed to serve idols, God took away from them their valor, strength, and manly courage; and depriving them of their hearts of men, gave them women's hearts, which caused them to be so effeminate, timorous, and cowardly, that they durst not endure the least encounter of their enemies.

And these are the things signified by the sex. The next thing to be considered, is the name: Call her name lo-ruchamah. The signification whereof is, without mercy, or, not obtaining mercy: or as the Apostle Paul expoundeth it, Rom. 9. 25. Not (through God's mercy) beloved. The which name is given, to signify that the people of Israel, after they were led captive by the Assyrians, should never obtain, either presently, or for the time to come, God's mercy, to be restored again into their Country.

And this is the meaning of these words, concerning the [Doctrine.] imposition of the name. The doctrines which arise from hence are diverse. First, me may observe God's gracious goodness, in his manner of punishing men for their sins: after he hath smitten them once, he doth not presently strike again; but he pauseth and giveth time and respite, that they may make profitable use of his former visitation, and amend their faults for which they were punished, that so he may not be moved to redouble their punishment; as it appeareth in his dealing with the Israelites in this place. Whereby it is manifest, that he taketh no pleasure in our pain and torment; but in punishing aimeth at our amendment, that so we may be eternally saved: and therefore, as he is hardly drawn to punish, so when he hath begun, he is loath to go forward; but having like a gracious father, given us a few stripes, he layeth the rod aside, expecting our amendment, that so he may no more punish us. And thus he dealt with the Israelites in the time of the Judges, & in the captivity of Babylon; and with us likewise, as at many other times, so especially in the days of Queen Mary, and in our late visitation.

Secondly, we may observe in the example of the Israelites, how soon we forget God's judgments when they are once past, making no good use of them, nor amending those faults for which we were punished: but when the affliction is once past, we securely go forward in sin, and become worse then we were before; as though now God had emptied his quiver, and had not one arrow of wrath and vengeance more to shoot at us. A notable example hereof we have in Pharaoh; yea and in our own times: for how few is the number of those, who have made any profitable use of God's late visitation? Nay, how many are there, who (as though having escaped that, they were priuileged from all others) are grown worse and worse? This is a miserable evil, of which the Lord complaineth, Esa. 1. 5. and the forerunner of utter destruction. For as the father when he seeth his child (after he hath often corrected him for his faults) grow thereby more stubborn and disobedient, judgeth him past all grace, and without hope of amendment, and therefore giveth him over and thrusteth him out of his house: So doth God deal with us all.

Thirdly, we may here learn, that if having one affliction or punishment laid upon us, we do not make good use thereof of for our amendment, but casting God's judgments behind our backs, become more and more stubborn and rebellious, the Lord will surely increase our punishment, if we increase in sin, until he have brought us to utter destruction: for the pit of his vengeance can never be drawn dry, neither will he ever want thunderbolts of his wrath of all sizes to dart against sinners, sin they never so often; but after a plague, he can send a famine, after famine the sword, after private evils public mischiefs, after corporal, spiritual, and after temporary eternal punishments. And this appeareth by the former examples of Pharaoh, the Israelites in the time of the Judges, and in this place; and this we likewise shall find true by our own experience, if we do not in this time of respite make use of God's former judgments. For the Lord hath pulled back his hand to spare us if we repent, but if we securely go on in our sins, he is in this time and space but lifting up his hand, y ^e he may strike the greater stroke.

The last thing which we will here observe is, that if we decline in our virtues, graces and manners, we shall also decline in our strength and manlinesse; if we wax cold in the zeal of God's glory, he will also cool our courage; and if with effeminate inconstancy we turn from him, he will also effeminate our minds, and take away our valor, strength and fortitude; and so becoming weak, impotent and dastardly cowards, we shall be made a fit pray for our weakest enemies. And those who heretofore treēbled at our names, whilst serving God he filled our hearts with courage, and our hands with strength, shall after our defection, when our hearts are changed and made effeminate, give us shameful foils and obtain an easy victory. And this appeareth in the example of the Israelites, Joshua 7. in the time of the Judges: in the reign of Saul and David, and the rest of the Kings, according to the word of the Lord, Deut. 28. 7. 25. 32. 30. Ios. 23 10. Levite. 26. 7. 8. 17.

And so much for the second punishment, as it is shadowed under the name of the Prophets child. Now we are to consider of it as it is plainly expressed in the reason given why this name is imposed: For I will no more have pity upon the house of Israel, but I will utterly take them away. The words in the original, are, For I will not add, go forward, or continue to have mercy. By which he signifieth, that howsoever heretofore he had multiplied his mercies upon them, and after that he had cast them off for their rebellions, had often received them again into his former love and favor; yet now seeing they had abused his mercy and patience, he would not proceed any longer to show mercy, but the acceptable time of grace being past, he would inflict his judgments upon thē, which long ago they had deserved.

For I will no more have pity. The word here used signifieth generally to have mercy, but is fitly here translated pity: for whereas there are two kinds of mercy, the one spiritual, the which especially showeth it self in the forgiveness of sins; the other temporal, whereby the Lord seeing the misery of men pitieth them, and in his tender compassion delivereth them out of temporary affliction; the former kind of mercy God denieth not to the Israelites, seeing none are excluded from this mercy, who repent and believe; but the latter, namely, freedom and deliverance out of their miserable captivity.

Whereas therefore the Lord saith, that he will no more have mercy upon them, his meaning is, that he will not anymore in pity and compassion deliver them out of their enemies hands, as he had done in former times: as in the days of Joash, 2. King. 13. 23. 25. from the Aramites: and in the days of Jeroboam, 2. King. 14. 26. 27. besides those manifold deliverances in the time of the Judges; Saul and David; but that now their enemies should forever have the dominion over them.

It followeth: But I will utterly take them away. The which words are diversely translated. The Vulgar readeth it, I will utterly forget them, as though this should be the sense, I will be so far from pitying them, that I will not so much as remember them. But this translation the Hebrew word 〈 in non-Latin alphabet 〉 will not admit, unless we would change the third radical 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 . Others read it, I will utterly take them away, namely, out of the land of promise into captivity by their enemies; which will well stand with the words, sense, and the event. Junius readeth it thus, I will not proceed anymore to have mercy one the house of Israel, that I should by any means pardon them. The which translation also well agreeth with the text, and with all circumstances, for 〈 in non-Latin alphabet 〉 when as 〈 in non-Latin alphabet 〉 followeth, it commonly signifieth to pardon, and 〈 in non-Latin alphabet 〉 sometimes signifieth, that: as Gen. 38. 15. Judge. 8. 6. And in this sense, we have the like threatening, Ier. 13. 14. Amos. 7. 8.

And so much for the meaning of the words. The doctrines which from hence we gather, are these. First, whereas he saith, [Doctrine.] that he will no longer proceed to have pity on them; hence we learn, that it is a false inference which carnal and secure men make, namely, that because the Lord hath multiplied his mercies upon them in former times, therefore they are sure that he will do so still, notwithstanding that they continually abuse his mercy, and take occasion thereby to go on in their sins without repentance. For this was the case of the Israelites in this place, against whom he threateneth that he would turn his mercies into judgments. It is true indeed, that God's faithful children may make such conclusions, from their former experience of God's mercies, in his spiritual gifts and graces, for in them he is unchangeable: Rom. 11, 29. And also concerning temporal benefits, so far forth as they will stand with their spiritual good; as David did, 1. Sam. 17. 37. But this is no sure ground whereupon secure men may build their presumption. For if God's mercies will not move us to fear and serve him, he will not always continue to be merciful towards us, but as he hath a time for mercy, so he hath also a time for judgment, wherein he will utterly take us away in wrath, and bring us to destruction. An example whereof we have in this place, and before the flood: Gen. 6. 3. &c.

Secondly, whereas the Lord threateneth that they should forever remain in captivity, under the rule and dominion of their enemies, here we may observe a notable fruit of rebellion. For so long as the Israelites served God, whose service indeed is the only true liberty, they were freed from all servitude and bondage: but when they refused to serve God as their Lord and master, & would not be ruled by his word and Spirit, they were compelled to serve crueli tyrants in a miserable and perpetual servitude; yea, which was worse, they were not only the captives of their enemies, but the perpetual bondslaves of their arch enemy the devil, as many as did not turn unto God and again betake themselves to his service.

Thirdly, whereas the Lord pronounceth this definitive sentence, that he would never have pity on them to deliver them out of their bondage, and yet upon the true repentance of many of them, pardoned their sin, and received them to mercy, as appeareth verse. 10. chap. 2. 20. hence we learn, that upon the forgiveness of sin, and reconciliation with God, there doth not always follow release from temporal afflictions, which for sin are inflicted upon the faithful. For the Lord after that he hath pardoned his children their sin, doth oftentimes chastise them afterwards for them, that hereby he may wean them, for the time to come, from their corruptions, and with this bitterness of affliction may move them to hate those sins, which otherwise would be sweet & pleasant to their corrupt flesh. An example hereof we have in David, 2. Sam. 12. 13. 18. 16. 12. And in Moses, Num. 20. 10. 12. The consideration whereof should make us carefully flee sin, if not for fear of eternal torments, from which all the faithful are delivered by Christ, yet at least of temporary afflictions, which have in them more bitterness, then sin sweetness, &c.

ANd so much concerning their second degree of punishment: the which is amplified by a dissimilitude, verse. 7. [Vers. 7] Yet I will have mercy upon the house of Judah, and will save them by the Lord their God; and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. In which words is contained a gracious promise to the house of Judah, of that mercy, which in the former verse he refuseth to vouchsafe the house of Israel. Wherein we are to consider, the party to whō this promise is made, namely, the house of Judah: and secondly the benefits which are promised, the which are twofold, first his mercy, and secondly salvation, which is an effect thereof: unto which are annexed the true means, whereby he would save them, to wit, by the Lord their God: and after the false and insufficient means are removed, in which notwithstanding men usually put their confidence; and will not save them by bows.

This gracious promise of mercy and salvation, is made to the Jews, not for any excellency or worthiness, which was in them, which deserved such grace and mercy; for they also oftentimes had grievously rebelled against the Lord, and had provoked his wrath against them with their manifold sins, which reigned amongst them, especially by their gross idolatry, as may appear both by the history in the books of the Kings and Chronicles, and in the writings of the Prophets, which were sent unto them, to wit, Isaiah, Jeremiah, and the rest. But this mercy is promised unto them, first, because they did not go forward in these sins with such obstinacy and impenitence as the Israelites did, but under the government of their godly Kings Jehoshaphat, Hezekiah, Josiah, and the rest, oftentimes returned again to the Lord by true repentance, and forsaking their idolatry, restored God's pure worship and service; and after they were led captive, they made profitable use of their afflictions, and harkened unto the voice of God brought unto them by his Prophets: whereas the Israelites, after their first defection under Jeroboam, never wholly turned unto the Lord, but grew worse and worse in their rebellion and gross idolatry. Secondly, God spared the Tribe of Judah, that he might perform his gracious promise which he had made to David; that there should not be wanting one to sit upon his seat, till the Messias came, whose kingdom should be eternal: the which could not be accomplished, if this Tribe likewise had been utterly destroyed, or the kingdom altogether ceased.

Now the reasons why this our Prophet which was sent to the Israelites, maketh this gracious promise in the name of the Lord, of that mercy and salvation unto the Jews, which was denied unto the Israelites, was, first, that he might hereby awaken them out of their deep sleep of carnal security, and beat down their pride and self confidence, into which their present prosperity had brought them. For at this time the Kingdom of Israel exceedingly flourished both in multitude, as containing in it ten Tribes, and in strength and all warlicke provision; having obtained many great victories over their enemies, and particularly against the Jews, whom they had overthrown and brought into great extremity; in wealth also, which they had gotten by spoiling their enemies, and namely the Jews, whose Temple they had robbed and carried away all their treasures and vessels of gold and silver; whereas the Jews were but a few in number, as being but one Tribe and a half, many of which were miserably slain by their enemies, disfurnished of their warlicke munition and means of defense; and lastly, spoiled of their riches and treasures, which are the sinews of war; and so brought into miserable poverty. In all which respects the Israelites despised the Jews, and proudly insulted over them in their miseries; yea and which was worst of all, they combined themselves with the Syrians, the enemies of God, & conspired how they might bring the poor afflicted Kingdom of Judah to utter ruin; as appeareth, Isaiah, 7. 5, 6. And therefore the Lord, to beat down this pride and cruel insolency, sendeth his Prophet to foretell their destruction, who were many, strong, and abounding in all riches: and contrariwise, the preservation and salvation of the Jews, who were few, weak, and in want of all things, but want of misery.

Secondly, because he was a Prophet sent, not to the Jews, but to the Israelites: he doth not meddle with their sins, which were many, nor denounceth God's judgments against them; but leaving that to their own Prophets, he applieth himself to his own people, by all means seeking to humble and bring them to true repentance: and because this promise of salvation and mercy unto the Jews, was effectual to this purpose; therefore he reciteth it, that their hearts being wounded with grief and emulation, and their pride and insolency being beaten down, they might in some sort be prepared for true repentance.

And thus much for the understanding of the first point. The doctrines which from hence we learn, are these. First, [Doctrines.] that when the Lord exerciseth his judgments upon the wicked, he hath in the mean time a special care of the preservation of those that fear and serve him, to deliver them out of the midst of common calamities; as appeareth in this place: for though he suffered the people of Israel to be overthrown by their enemies; yet he so curbeth them in with the strong rain of his providence, that they could not enter into the next bordring country of Judah, whom they hated with equal malice, albeit they were much fewer in number and weaker in power, and in outward appearance altogether unable to make any resistance. And this is manifest by many such examples of like deliverances out of common evils. So was Noah preserved in the common deluge, Lot in the destruction of Sodom, the Israelites from the plagues of Egypt. For the just Judge of heaven and earth, will not destroy the just with the wicked: Gen. 18. 25. And the Lord knoweth to deliver the godly out of temptation, and to reserve the unjust to be punished.

Secondly, we here learn, that though our sins be great, and our imperfections and corruptions manifold; yet this will not withhold from us the course of God's mercies, if we turn to God by repentance. The Jews were not much behind the Israelites in rebellion, idolatry, and all wickedness; and yet because they often forsook their wicked ways, either when they were admonished by God's Prophets, or exercised with afflictions, and turned unto God by true repentance; therefore the Lord promiseth unto them mercy and deliverance: whereas the Israelites, who continued obstinately in their impenitency, were given over of God to utter destruction. The like example we have in Saul and Manasseh, Peter and Judas, and many others.

Thirdly, we learn, that it is a notable argument to move the Lord to spare a people, when as they maintain amongst them God's pure and sincere worship and service, notwithstanding they are polluted with many corruptions and imperfections: but when as true religion is banished or despised, when God's sincere worship is neglected, and idolatry and superstition erected; this is a strong motive to cause the Lord to pour down his fearful judgments; as appeareth in the example of the Israelites and the Jews. Whilest the wise continueth her love and marriage fidelity towards her husband, he is content to bear with many infirmities, and to put up many injuries; but if she violate her faith, and place her love upon a stranger, he is kindled with rage and jealousy, and will never endure such intolerable wickedness: so whilst the Church, which is God's spouse, continueth in her love, and observeth her marriage promise, that she will obey and respect him above all; he is content to spare her, though she be full of corruptions and imperfections: but when she withdraweth her love, and setteth it upon idols, and disclaiming her promised obedience, neglecteth his pure religiō & sincere worship and service; then will his jealousy burn like fire, and his wrath will suddenly break forth and utterly consume her, being now no better then an adulterous harlot. It is true indeed, that where God's true religion is established, and his Gospel sincerely preached; there, if the people do not live according to their professiō, & bring forth the fruits thereof, it will not privilege them from afflictions and punishments; nay rather the Lord will first visit them, because they are of his own family; as appeareth, 1. Pet. 4. 17. Ier. 25. 29. Heb. 12. 6. Apoc. 3. 19. But these visitations are in mercy, that by his fatherly chastisements he may reclaim them, lest running on in their sins, they should be condemned with the world; as it is, 1. Cor. 11. 32. But yet so long as they do not withdraw their love from God, nor violate their faith, by neglecting God's true religion, and his sincere worship and service, and erecting idolatry and superstition, the Lord will not utterly forsake them, nor altogether withdraw his mercy from them; as we may see in the example of the Jews, and have sufficiently learned by our own experience.

Fourthly, we here learn, that no vice is more intolerable in God's sight, then when by our prosperity, and God's gracious and free benefits, we be puffed so up in pride and self-confidence, that we despise, oppress, and insolently insult auer those, who are in affliction and misery. For this was the cause which moved the Lord to withdraw his mercies and benefits from the Israelites, when as they abused them to pride; and to bestow them upon the Jews, who were contemned and oppressed by them.

And thus much for the first point. The second is the benefits promised to the house of Judah, first, in general, that he will have mercy upon them, secondly, that he will in mercy save and preserve them from their enemies. In which benenefits promised, there is a secret antithesis, unto the judgment threatened against the house of Israel, in the former verse, they should be lo-ruchamah, such as should have no mercy, but the house of Judah should be ruchamah, that is, such as should obtain mercy: they should be utterly taken away, and never return out of their captivity; but these how they should also be led captive, yet they should continue but a while in their servitude, and at the end of 70. years be again restored into their own country.

The which benefits promised, were accordingly performed: First, in the days of Ahaz, when they were delivered out of the hands of Rezin King of Aram, and Pecah the son of Remaliah; as it is Isai. 7. 1. and also in the days of Hezekiah, when as the Lord gave unto them a marvelous deliverance, by sending his Angel to destroy the host of Sennacherib, even 185000. men, as appeareth, 2. King. 18. and 19. and Esa. 36. and 37.

And secondly, when as being led captive into Babylon, he moved Cyrus and Darius to have compassion on them, and to return them again into their own Country.

And this is that which is meant by these benefits promised. [Doctrines.] Now the things which hence are to be observed, are these. First, that he includeth all his benefits promised, under the name of his mercy: to note unto us, that they do not come unto any by merit and desert, but of free grace and God's undeserved goodness; for mercy doth not presuppose merit, but rather misery, both in regard of sin, and the punishment due unto it. And further, to assure us that if we have God's mercy, and be in his favor, we shall need no benefit, either for our maintenance, or else our defense and preservation; whereas on the other side, without this mercy we can have no assurance of either.

Secondly, we may observe, that he knitteth these two together, mercy and salvation, and setteth mercy in the first place, because it is the cause of salvation, and the fountain from which this stream of our deliverance floweth. Whence we learn, that when the Lord saveth and delivereth us out of the hands of our enemies, we do not ascribe our deliverance to our goodness, works or worthiness, but to God's free mercy and undeserved grace.

The third thing to be considered, is the means whereby the Lord would save them; which are described: first affirmatively, by the Lord their God: and after negatively, where the false and insufficient means are removed; And will not save them by bow, &c.

Concerning the first: by the Lord their God; we are to understand the true Messias Jesus Christ, the eternal Jehovah with his Father and holy Spirit; who only saveth and delivereth his Church out of the hands of their enemies, and procureth for them eternal salvation and happiness: first, as the meritorious cause; for his sake and merits we have salvation, and all other benefits derived unto us from God the Father; who if he should behold us out of his Son in our sins and corruptions, would instead of benefits, heap upon us plagues and punishments; and instead of salvation, would plunge us into everlasting death and destruction. And secondly, as the efficient cause of our salvation: for the Father saveth us, but by his Son, who is his strong power, whereby he not only created us, but also hath redeemed and saved us.

Moreover he saith, that he would save them by the Lord their God, rather then that he would save them by himself: to the end that he might hereby signify, not only that the house of Judah did make choice of him the true God, whom they worshipped and served; but also that he was not the God of the Israelites, seeing they had forsaken him, and betaken themselves to the worship of idols.

But here it may be demanded, how this can be true, that he was not the God of the Israelites, but of the Jews only, seeing he professeth himself to be the God of all the seed of Abraham, Isaac, and Jacob, and also seeing the Israelites at this time, professed that they served him in their idols? I answer, that God accounteth himself to be no God unto them, who had refused him; and that they had in truth refused him, whatsoever show and profession they made to the contrary, when as they did not worship him after the prescript form of his word, but in hypocrisy and in idols; not in his temple, unto which place he had limited and restrained his public worship, but in groves and high places.

And this was the true means whereby he would save them. In the next place he expresseth and remooueth the false and insufficient means of their salvation: And will not save them by bow, nor by sword, nor by battle, by horses nor by horsemen. As though he should say, Although they be so weak, poor and impotent, as that they may appear unto themselves and others to lie open for a pray to their enemies, yet this shall be no means to hinder their salvation and deliverance, seeing my purpose is not to save them by any power, riches or means of their own, but by mine own might, which without all human help, is in it self omnipotent and omnisufficient.

Whereas then he saith, that he will not save them by bow, nor by sword, &c. his meaning is, that he would not save them by their own power and strength, or by any human and worldly means, but that their deliverance should wholly come from, and by himself: the which accordingly was effected; first, in the reign of Hezekiah, when as being invaded with the mighty host of Sennacherib, he caused his Angel to slay 185000. of their enemies, and so without their own bow, sword, or battle delivered them. And after that they were led captive into Babylon, he gave thē grace in the eyes of Cyrus and Darius; and when otherwise they were altogether unable by force to relieve themselves, he caused their enemies in pity and compassion to free them out of captivity, and to restore them again into their own country.

Now the reason why the Lord excludeth all their own strength and means, was, first to beat down the pride and insolency of the Israelites, who thought it impossible that the house of Judah, in regard of their weakness, poverty, and small number should be delivered out of their hands, especially, having combined themselves with the Syrians, to work their overthrow; and secondly, to strengthen the Jews in the assurance of their deliverance, notwithstanding they saw no possible means in regard of human power; which was exceeding needful, considering that through our naturally corruptions, we are ready to doubt of our deliverance, when as we are abandoned of outward helps.

And this is y ^e meaning of these words. The doctrines which [The doctrines.] from hence arise are these. First, we may observe, that the salvation of God's Church and elect children, and all other benefits which they receive, either spiritual or temporal, is in and for Jesus Christ alone; and not from their own means, nor for their own merits. And this appeareth in this place, where the Lord promiseth to save the Jews out of the hands of the enemies, but not by their own means, but in the Lord their God, the promised Messiah. And as this is true concerning our temporal deliverances, so especially concerning our eternal salvation; for there is not salvation in any other, &c. Act. 4. 12. And he is able perfectly to save all those who come unto God by him: Heb. 7. 25. The use hereof is, that we do not with the Papists look for salvation elsewhere, not in our own merits, nor in the merits and intercession of Saints; nor ascribe the glory hereof in part or whole to any other, saving our only Savior Christ, &c.

The second thing which we observe, is, that the only true Jehovah is the God of those alone, who worship and serve him, after his will revealed in his word: as for those that instead of God's revealed truth embrace their own will-worships, though they make never so glorious a profession of their service to the true Ged, yet he esteemeth it not as done unto him; neither will he acknowledge them his servants, nor himself their God, who instead of his will do their own wills, and instead of his pure service, offer unto him their own inventions. Whereas contrariwise, he vouchsafeth to be called the God of them, who worship him after his revealed will, though otherwise their obedience be mingled with many corruptions and imperfections, as appeareth in the example of the Israelites, and the Jews in this place.

Thirdly, we here learn whence we are to expect deliverance, and salvation out of the hands of our enemies; not from our own strength, munitiō, number, riches, friends, seeing our salvation cometh not from our selves, or from our own means, but from the Lord alone. And therefore when we abound in these things, we must not trust in them (and so grow proud in our own strength) but in God's help and promised assistance: and when these things are wanting, let us not despair of deliverance, seeing the Lord without, above, or contrary to these means, can save and preserve us by his own omnipotent power: as appeareth in the example of the Israelites, delivered out of the captivity of Egypt, out of the hands of the Midianites, by Gideon and his 300. men: Judge. 7. from the power of Sanacherib, by his own Angel, and in the example of the slaughter of the Philistines by Jonathan & his Armourbearer, 1. Sam. 14. 6. And so in our greatest weakness and want of means, we may comfort our selves in the Lord's assistance which is all-sufficient, and say with Jonathan: It is not hard to the Lord, to save with many, or with few, 1. Sam. 14. 6. and with Asa, 2. Chron. 14. 11. O Lord, it is nothing unto thee to help with many, or with no power.

Whereas on the other side, all worldly helps are insufficient to deliver without God's assistance: for though the horse be prepared against the day of battle, yet our salvation cometh of the Lord, Prov. 21. 31. And if the Lord do not bless this means, A horse is but a vain help, and shall not deliver any by his great strength: Psalm. 33. 17. And therefore when we abound in these means (although we may lawfully use them, and thank God for them) yet let us put no affiance in them, but say with David, Psalm. 44. 6. I do not trust in my bow, neither can my sword save me, &c.

ANd so much concerning the second degree of the Israelites punishment. The third followeth, which is their utter and final rejection: verse. 8. Now when she had weaned [Vers. 8. 9.] Lo-ruchamah, she conceived and bare a son. Vers. 9. Then God said, Cal his name Lo-ammi; for ye are not my people, therefore I will not be yours. In which words the third punishment is first typically shadowed under the child's name, and afterwards plainly expressed in the reason rendered thereof.

But before this third punishment is denounced, there is a certain space interposed between it and the former, which is signified verse. 8. Now whē she had weaned Loru-chamah, &c. By the weaning of Loru-chamah, y ^e Prophet typically showeth, that because the people were not reclaimed with the former punishments, the Lord would be so far from repealing his sentence of those judgments before denounced, that he would now ratify and confirm it; yea, and because their diseases were grown so desperate, that they were past all cure, and seeing neither mercies nor judgments would reclaim them, he would now inflict upon thē a third judgment, more heavy then all the rest; namely, he would reject them frō being his people. But yet he would not do this suddenly, but as the child is first weaned before it be taken from his nurse, so they should be weaned and restrained from their nurses the Prophets, and frō the food of their souls, the milk of God's word; of which the Apostle speaketh, 1. Pet. 2. 2. and consequently should be deprived of all the graces of God's spirit, which are both begotten by this spiritual seed of God's word, and nourished and increased with this heavenly food.

But howsoever the Lord goeth forward in the denunciation of judgments, yet it is not altogether without mercy: for before he utterly rejecteth them he interposeth a convenient distance of time between this and the former judgment, that in the mean while they might repent and so escape this last punishment. And this also is signified by the weaning of Loru-chamah before Lo-ammi is conceived. For though he had condemned them to perpetual captivity, yet he doth not presently exclude them out of that covenant which he had made with their fathers, whereby they became his people, but for a time he patiently waited for their conversion, that so they might still retain the name of God's people, and attain unto the salvation of their souls, though their bodies were inthralled in a perpetual servitude.

But when as they made no use neither of God's former judgments, nor yet of his patience & long suffering, but obstinately and desperately went on in their sins, they increasing in wickedness the Lord increaseth his punishments, and finally casts them off from being his people. The which final rejection is signified and shadowed under the name Lo-ammi, the signification whereof is, Not my people, as it is expounded by God himself in this place: and after it is plainly expressed in the reason: for ye are not my people: therefore I will not be yours.

The Lord had in former times made choice of the children of Israel, amongst all the nations of the world to be his Church and people, according to that, Deut. 32. 9. For the Lord's portion is his people: Jacob is the lot of his inheritance: with them he made his covenant, and upon them, as being his own peculiar people, and proper family, he multiplied his benefits, with a more liberal hand, then upon any other nation. But when Israel observed not the condition of the covenant, but renounced the service of God, went a whoring after idols, and when neither God's mercies would move them to love him, nor his judgments to fear him, nor both joined together could reclaim them from their wicked ways, and bring them to repentance, the Lord casteth them off as being a desperate cure, and finally rejecteth them from being his Church and people.

Yet he doth not presently execute this last punishment, after he had inflicted the former; for after they were led into captivity, and lived as captives in the land of the Medes under the Empire and government of the Assyrians, they retained still amongst them some relics of their own manner of worship, and used their ceremonies in their own assemblies, and in respect of this outward service and communion which was amongst them, they had not altogether lost the name of God's people: but when as Deioce, the first King of the Medes, prevailed against the Assyrians, they were driven out of the country of the Medes, and scattered into diverse parts of the world, so as they could not anymore assemble together, nor exercise their own worship, nor use their own ceremonies. And so mixing themselves in marriages with the Gentiles, and embracing their religion, they were wholly excluded out of God's covenant, and losing both the name and privileges of the people of God, were numbered amongst Pagans and infidels.

But here it may be demanded, how this can stand [Objection.] with God's covenant made unto the posterity, not only of Judah, but of Abraham, Isaac and Jacob; and how it can agree with the words following, that the children of Israel should be as the sand of the sea, &c. I answer, that howsoever the [Answer.] Lord rejected the whole body and Common wealth of Israel generally considered, yet not all and every person amongst the Israelites; for he had in this general defection many who served him in the sincerity of their hearts, and therefore in this common rejection he retaineth many as his people, both in respect of the time present and future. For many in that general defection of the 10. Tribes under Jeroboam, who hated idolatry, and embraced the pure and sincere worship and service of God, left their patrimonies and possessions in the kingdom of Israel, and adjoined themselves to the house of Judah; as appeareth: 2. Chron. 11. 13. 16. Some also in the reign of Asa fell frō the Kingdom of Israel, and subjected themselves unto his government, when they saw that God was with him: as it is, 2. Chron. 15. 9. Divers others were united to Judah, in the reign of Hezekiah; as appeareth, 2. Chron. 30. 11. 18. 25. of which number though some after the celebration of the Passover returned into their own country, yet it is very likely that when the Prophets of God foretold their captivity, when God's religion was wholly rejected and profaned, and when the Assyrians made cruel war against the kingdom of Israel, both they and many more, who believed God's word in the mouth of his Prophets, & expected the execution of those punishments which were threatened against their country, left their own habitations and adjoined themselves to the kingdom of Judah, and were led captive with them into Babylon, and likewise with them returned out of their captivity; as appeareth Ezra 2.

Moreover, God no doubt had his number amongst those who were led captive by Shalmaneser; who though they lost the outward name of God's people, and the notes of a visible Church, the purity of doctrine publicly preached, and the right use of the Sacraments publicly administered, yet they wanted not the spiritual graces of his Spirit, not were excluded out of his Church invisible: and howsoever they were rejected from the old covenant, yet they had their part in the covenant of grace.

Lastly, for the future time, many of these who were scattered over the face of the earth, after the coming and ascension of Christ, were by the ministry of the Apostles and God's Ministers, converted to the faith, and received together with the Gentiles into the covenant of grace, and admitted as true subjects of Christ's Kingdom. And yet notwithstanding all this, because the greatest number of the people who were led captive, remained in their impenitency, it might be said that Israel should be Lo-ammi, none of God's people; the far greater part giving the denomination to the whole.

In the last place, as he rejecteth them from being his people, so he denieth himself to be their God; therefore I will not be yours: the Hebrew hath it, I will not be unto you: the meaning is, that he would not be their God; which is not expressed, but to be understood by mutual relation. So Ier. 11. 4. Ye shall be my people, and I will be your God. But he useth this speech as being more emphatical, and doth not only say unto them, that he would refuse to be their God; but that he would not be unto thē: intimating thereby, that they should have no manner of part or interest in him, nor anything to do with him for their benefit: so that though his being giveth being and all goodness and happiness to his creatures, yet this should not profit them, because he would not be unto them, &c. As though he should say; seeing you have ungratefully abused my benefits, and stubbornly contemned my judgments, and notwithstanding all the means I have used to reclaim you, ye continue in your rebellion, security, and hardness of heart, forsaking me your gracious God, and neglecting my pure worship and service, and have made choice of false God's, and committed with them from time to time gross idolatry: therefore, seeing you have refused me, I will likewise refuse you; seeing you reject me from being your God, I will reject you from being my people; and howsoever my being, being infinite in goodness, deriveth unto those that fear and serve me all happiness; yet it shall not be unto you for your good and preservation, but rather as your sins deserve, for your punishment and utter destruction.

And so much for the meaning of the words. Now we are to set down such doctrines as do arise out of them. The first [The Doctrines.] thing which here we observe, is, that when the people of Israel were not reclaimed with the two former punishments, the Lord goeth forward unto the third, which was far more grievous then both the other; because they did not only go forward in their former wickedness, but also added this unto the rest, the neglect and contempt of God's judgments. So that this physic of God's correction, either worketh upon the conscience, and purgeth away the corruptions of sin; or if it have no operation, it maketh the party diseased worse then he was before, and moveth the Lord our Physician, to administer a purgation of greater force. And therefore let us learn to make profitable use of lesser punishments, or else the Lord will inflict those which are more grievous, either till he have amended, or else destroyed us. Examples hereof we have in Pharaoh, the Jews, and many others.

Secondly, we may observe, that the more heavy the judgment is which is denounced, the longer the Lord deferreth to inflict it; as though he were loath to use extremities, if man's wickedness did not deserve it, and his justice require it, seeing lighter punishments will not prevail. When Iizreel was borne, Lo-ruchamah was soon after conceived: but she conceiveth not Lo-amni, whereby the utter rejection of the people was signified, before Lo-ruchamah was weaned: all which time the Lord gave them to make use of his former judgments, and expected their amendment with admirable patience, that he might not utterly reject them. Wherein the Lord behaveth himself like unto a good and tenderhearted Surgeon, who leaveth no good means vnassayed, before he will cut off the member which is ill affected, &c.

Thirdly, we may note, that before the Lord doth utterly reject them from being his people, he first weaneth them from the milk of his word, and food of his Sacraments, debarring them of all their public assemblies, & the means of his worship and service, and taking from them all their privileges and perogatives, which they enjoyed whilst they were his people. Like unto Noble men, who upon the ill behavior of their servants, first pull off their livery before they turn them out of service: not only because they are unworthy of any such credit or protection, as it might cause unto them; but also because they should not by abusing themselves in such habits, dishonor their Lord's who have rejected them.

Fourthly, we may here observe the greatness of this punishment, which may be considered in the inestimable benefits, whereof they were hereby deprived, and in the intolerable evils and miseries into which they were plunged: whilst Jehovah was their Lord and King, they were under his protection, and so secured from the danger of all enemies; they were provided for by his all-sufficient providence, and therefore sure to want nothing; endued with many noble titles, perogatives and privileges, as being his servants, children, heirs, yea his spouse, partakers of many invaluable benefits, temporal and spiritual, his word, Sacraments, and such like; and after a short time of their service here on earth, they were assured to receive for wages, an immortal Crown of glory and eternal felicity and happiness in his Kingdom. But as soon as they are cast out of his Kingdom, and rejected from being his people, they were stripped of those benefits, exposed to the danger of their enemies, sin, Satan, and the world, who speedily assault, and easily overcome all those who are out of God's protection: and so taking them captive, enthrall them in a miserable servitude, the wages whereof for the time present is misery, horror of conscience, and desperation, and in the life to come eternal death. Rom. 6. 23. As therefore we judge their case most wretched, who having been the subjects and servants of some gracious Prince, under whom they have enjoyed all the benefits of a peaceable and well governed kingdom, are for their crimes and misdemeanors, banished into a Country in it self uncomfortable, and amongst the midst of cruel enemies: so, and much more miserable is the state of those who are banished out of the kingdom of grace, where is all good and felicity, and live in the kingdom of Satan, where is nothing but all woe and misery.

And this is that punishment which here is threatened. Now let us further consider upon whom it is inflicted: even upon the people of Israel, the chosen people of God, unto whom in former times, he had bestowed innumerable benefits. Whereby it appeareth, that though a people have in former times been partakers of never so great privileges, and never so much enriched with God's benefits, though God have made his outward covenant with them of his grace, and the continuance of his favor; yet if they break their covenant, which interchangeably they have made with God, denying unto him their obedience, and living in all sin and wickedness; all this will not privilege them from God's fearful punishments, no not from final rejection and destruction. And therefore let us not think it enough that God hath outwardly made his covenant with us, unless it be also written in our hearts, and we perform, at least in our holy endeavor, that part thereof which concerneth our selves; for unless we live like his people and servants, he will not acknowledge us for such, but will cast us off as he did the Israelites.

Now the sins for which especially the Israelites were rejected, were, first, their gross idolatry whereby they had forsaken God, and betaken themselves to the service of idols; and secondly, their obstinacy and impenitence in their course of rebellion, from which they would not be reclaimed, neither by God's bountiful benefits, nor by his severe threatenings, nor yet by his chastisements and more grievous punishments, which first like a tender father and after like a just Judge he inflicted on them, but rather grew worse and worse, and more and more intolerable in their wickedness. For this is the last course and means which the Lord useth for the conversion of a sinner, which when it will not prevail, he giveth them over as being past all help, seeing they are past all grace. If the skillful surgeon find that healing salves are not fit to heal a deep festered wound, he useth drawing corrasiues and the lancher, but if he seeth the part diseased, notwithstanding all good and fit means used to be past cure, he will no longer lose his labor and cost, but cutteth it off. The gracious Judge, when he hath for the offenders first fault, given him some fatherly admonition, or threatened some severe punishment; if he offend again, he punisheth him with a whip, or with a burning iron; but if all these chastisements and punishments will not reclaim him, he condemneth him to exile or death, as being past hope of amendment. And so the Lord, when he seeth that neither the healing plaster of his gracious promises, nor the sharp corrasiue of his threatenings and punishments will cure a people of the deep festered sores of sin; when he seeth that neither admonition nor gentle chastisement, nor severer punishment will restrain the sinner from outrageous wickedness, then doth he cut and cast them off as men of a desperate estate and past all cure. And this was the estate of the Israelites in this place; and of the Jews, of whom the Lord complaineth, Esa. 1. 5. and of Pharaoh, Saul, and many others.

The use which we are to make hereof is, that we do not neglect God's merciful visitations and fatherly corrections, lest the Lord seeing us vncorrigible, likewise reject us, as he did the Jews, for If God spared not the natural branches, let us take heed lest he do not spare us, who are but wild branches, as the Apostle reasoneth, Rom. 11. 21.

Fifthly, we are to observe, that when the Prophet threateneth against the people their final rejection, they were in a most flourishing and prosperous estate, and therefore no doubt giving small credit to the Prophets words, it was an ambassage exceeding dangerous, exposing him to the malice and outrages of an insolent people. But yet notwithstanding remembering who had sent him on his message he overcometh all these difficulties, and faithfully delivereth the word of God which was put into his mouth.

Sixthly, we may here learn, that though their present estate were very prosperous, yet they were out of God's favor, and even marked to utter destruction: whereby it appeareth, that we cannot rightly judge by outward things, either of God's love or hatred, seeing these things come alike to all, and the same outward condition is to the just, and to the wicked, as the Wiseman speaketh, Eccles. 9. 1. 2. Nay oftentimes the wicked most flourish for a time, and the godly are afflicted, as appeareth in the example of Esau and Jacob, the Egyptians and the Israelites, Saul and David, the Pharisees and Jesus Christ himself and his Apostles. And therefore if we judge them in God's favor who are in a flourishing estate, and condemn them as miserable who are in affliction, we shall justify the wicked, and condemn the generation of God's children, as it is Psalm. 73. 15.

Lastly we may here observe, that God rejecteth not this people, before they had first rejected him, neither doth he refuse to rule and protect them as their Lord, before they had refused to obey him as his subjects. And this may appear by the order of the words, where he saith, Ye are not my people, therefore I will not be yours. Howsoever therefore in God's eternal decree he reprobateth whom he pleaseth for the manifestation of the glory of his justice, yet in the administration of this decree he never rejecteth any, who do not first forsake him. And therefore leaving God's secret counsels unto himself; let us embrace his revealed will, and according thereunto let us conform our selves unto holy obedience, and live like the people of God, submitting our selves to be ruled by his word and spirit; and so we may be assured that the Lord will continue to be our gracious God, and will never cast us off, seeing he refuseth none who do not first refuse him, neither denieth his favor to any, who do not deny unto him their obedience.

ANd thus much concerning the Legal comminations. Now follow the Evangelical consolations: for our Prophet Hosea having in the former part of the chapter (according to the usual method of the Prophets) first set down their sins, and then the judgments of God, and the punishments due unto them, doth not end his Sermon, before he had comforted God's faithful children who were dejected with the former threatenings, by assuring them of the enlargement of the kingdom of Jesus Christ, the promised Messias, and the propagation of the Church through the mercy of God forgiving their sins, and reconciling them unto himself in his Son, unto whom they are united by God's spirit and a lively faith.

Where God's Ministers may observe in God's own practice, what is the best method and order for the converting of a sinner, namely, first to bring men to a sight of their sins; secondly to set before them the anger of God, the curse of the law, and all those fearful punishments temporal and eternal, which by them they have deserved. And when thus by the preaching of the law, they are thoroughly humbled in the sight of their own misery, then they are to raise them up again by the preaching of the Gospel, containing in it God's gracious promises of mercy and forgiveness in Jesus Christ. For this is the order which the wisdom of God hath thought most fit; as appeareth in this place, and in all the writings and sermons, not only of the Prophets, but also of the Apostles. So Peter, Act. 2. 23. 37. 38. And Paul, Rom. 1. & 2. & 3. &c.

But let us come to the words themselves: verse 10. Yet the [Verse 10, 11.] number of the children of Israel shall be as the sand in the sea, which cannot be measured nor told. And in the place where it was said unto them, ye are not my people; it shall be said unto them; Ye are the sons of the living God.

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

In which words is contained a sweet consolation for all God's afflicted children, taken from the flourishing estate of God's Church, under the Kingdom and government of Jesus Christ. The which their prosperity and happiness, is first described in the 10. verse, and part of the 11. verse, and then magnified in the last words: for great is the day of Izreel. It is described by four arguments. The first is their multitude; that they should be in number numberless. The second is their dignity; that they should be not only God's people, but also the sons of the living God. The third is, their unity and vnanimity; that they should be gathered together, and appoint unto themselves one head, under whom they should jointly be governed. The last is, their liberty and full redemption; that they should come out of the land polluted with idolatry, and should be adjoined unto the true Church of God.

The first argument of consolation taken from the multitude of God's Church, is contained in these words: Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor told. Whereas he saith; Yet the number, &c. he meeteth with an objection of the hypocritical Israelites; and withal, comforteth God's children, who were dejected with the former threatenings. For the Prophet having shown, that the Lord would reject the people of Israel from being his people, the hypocrites among them would be ready to charge the Prophet, that his prophecy [Objection.] could not be true, seeing it contradicted God's promise made to Abraham, that he would multiply his seed as the stars of heaven, and as the sands by the sea side; the which he should not perform, if now he should reject and cast them off. To which the Prophet answereth, that though God did reject, all these rebellious Israelites, which were the seed [Answer.] of Abraham according to the flesh; yet he would be as good as his promise: which is to be understood of the seed of Abraham, not according to the flesh, but according to the spirit: that is, both of the Israelites, and also the Gentiles, which should in great numbers be gathered into the Kingdom of Jesus Christ, and be true members of his Church.

Secondly, whereas the faithful might have been overwhelmed with sorrow, and troubled with many doubtings, when they heard of the utter rejection of the Israelites; as though the Church of God should thereby come to ruin: the Prophet comforteth them, and strengtheneth their saith against such doubtings, by assuring them that the Lord would make good his promise, concerning the multiplying of Abraham's seed as the stars of heaven; and that this rejection of the rebellious Israelites, should be so far from hindering of it, that he would in his infinite wisdom, make it an occasion of accomplishing his promise, and multiplying his Church; because in regard of his promise made to Abraham, he would in the ministry of the Gospel by his Apostles and Ministers, call into his Kingdom of grace; first the Israelites, and then by occasion of them, the Gentiles, amongst whom they were scattered; and so of both, the relics of Abraham's posterity, according to the flesh, and of the believing Gentiles his children, according to the spirit, he would multiply the number of his Church, like unto the stars of heaven, and sands by the sea side in multitude.

But let us come more particularly unto the words of the text: Yet the children, &c. Here the Prophet joineth those things which in their own nature seem to differ: as though he should say; The former threatenings which I have denounced, may seem to contradict God's promise made to Abraham, concerning the multiplying of his seed; but notwithstanding that the Lord will execute those judgments which I have denounced, yet he is not unmindful of his promise, but will, though he cast off the rebellious Israelites, multiply the true sons and children of Abraham, consisting not only of the believing Israelites, but also of the believing Gentiles, which by the preaching of the Gospel shall be converted unto the faith, and so adjoined to the Church, as the stars of heaven, and like the sands by the sea side in number. And therefore the wicked Israelites have no reason to insult in their security, as though God's Church could not stand if they fall, but must needs be overthrown in their ruin; and as if God could not be true of his word, unless they were preserved and multiplied; seeing the Lord in his infinite wisdom and power, can of stones raise up children unto Abraham, and of unbelieving Gentiles, make believing Christians.

Yet the number of the children of Israel, &c. By children of Israel, we are to understand the whole Church of God, under the government of Christ, consisting of all believers, both Jews, Israelites, and Gentiles. For Israel in the Scriptures • diversely taken: sometimes for the whole people which were the posterity of Jacob, according to the flesh; and sometimes for the ten Tribes alone, and that both elect and reprobate, believers and unbelievers: sometimes it is taken for them only who were Israelites according to the flesh by natural generation; and not according to the spirit, borne by spiritual regeneration, neither children of the promise made to Abraham, because they were not endued with the faith of Abraham. Of such the Apostle speaketh, Rom. 9. 6. All are not Israel which are of Israel. 7. Neither all children, because they are of the seed of Abraham, &c. And 1. Cor. 10. 18. Behold Israel which is after the flesh. Of these the Prophet here speaketh not, because they were not members of the Church of Christ; but rather these are those whom in the former verses, the Lord threatened to reject and to withdraw all mercy from them.

Sometimes it is taken for those, who like Nathaniel, are true Israelites indeed, both in regard of their natural generation, and also their spiritual regeneration; the children of Abraham, both because they issued out of his loins, and likewise because they were endued with his faith. And of these Christ speaketh, Matth. 10. 5. Go not into the way of the Gentiles. 6. But rather to the lost sheep of the house of Israel. And Matth. 15. 24.

Sometimes it is taken for those which are not the sons of Abraham according to the flesh, but according to the spirit, borne unto him not by nature, but by grace, and according to the promise, Gen. 17. 5. which were all the believers amongst the Gentiles that embraced the faith of Abraham. And of both these latter kinds of Israelites, is this prophecy to be understood: first, of the believing Israelites, which from the coming of Christ to the end of the world, should be effectually called by the preaching of the Gospel: neither are they here excluded (as some have imagined, who expound this prophecy only of the calling of the Gentiles) seeing our Savior professeth, that he was sent in the first place to them: Math. 15. 24. And the Apostle, Rom. 11. 25, 26. That Israel likewise shall be saved, when the fullness of the Gentiles is come in; and seeing many also by the ministry of Christ and his Disciples, were converted to the faith.

But howsoever this prophecy is to be understood of them in the first place, yet not of them only, but likewise of the believing Gentiles, which were added to the believing Jews, and became one Church with them; as appeareth John. 10. 16. And this is manifest; first because otherwise, the promise here made of multiplying the Israelites like the sands by the sea side in number, could not be verified, if it should be understood only of the children of Abraham, according to the flesh, whereas it is fully accomplished, if it be understood of his children according to the spirit; as the Apostle also showeth, Rom, 4. 16, 17, 18.

Secondly, the Apostle meeting with an objection which might arise from the comparing of the small number of those who did believe, with the promise made to Abraham, concerning the multiplying of his seed as the stars and sands, which also is repeated in this place) affirmeth, that Abraham's children should have their name in Isaac, Rom. 9. 7. and expounding himself, verse 8. he saith; that they which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed. So that all the elect of God, endued with the faith of Abraham, are to be accounted his children, and the only true Israelites. And this is signified when as it is said, that his children should be called in Isaac, who was not borne unto Abraham, according to the course of nature; for Abraham was almost an hundred years old, and Sara was likewise stricken in years and barren; but his birth was rather to be ascribed to the free promise of God, apprehended by the faith of Abraham, and not to natural strength and ordinary generation. And hence it is that he is called the child of the promise, and not the child of the flesh, as Ishmael was, who was borne according to the ordinary course of nature; and likewise according to his example, those are reputed the true childrē of Abraham, who are the children of the promise, begotten not according to nature, but God's free grace, endued with the faith of Abraham, and not like Ishmael, his children only according to the flesh.

And this may further appear by plain testimonies of Scripture: Rom. 4. 11, 12. the Apostle saith; that Abraham was the father not only of the circumcised, but also of the uncircumcised, who believe and walk in the steps of his faith. The which argument he more fully handleth, verse 13, 14, 15, 16, 17, 18. Gal. 3. 7. They which are of faith, the same are the children of Abraham.

Lastly, the Apostle Paul, who was endued with the same spirit of God, that our Prophet was, and therefore most fit to interpret his meaning, expoundeth this prophecy of all the faithful, both Israelites and Gentiles; as appeareth Rom. 9. 24, 25, 26. so Pet. 1. Epist. 2. 10.

And thus it appeareth, whom we are to understand by the children of Israel. In the next place we are to consider the number of the Church, which is expressed comparatively: as the sand in the sea, which cannot be numbered nor told. In which words, he alludeth unto the promise of God made to Abraham, Gen. 22. 17. Therefore I will surely bless thee, and will greatly multiply thy seed as the stars of the heaven, and as the sand which is by the sea shore, &c. so Gen. 15. 5. and withal, expoundeth that promise, showing of whom it was meant; namely, of the whole Church of God, Israelites and Gentiles, who being endued with the faith of Abraham, were alone to be esteemed his seed; as the Apostle likewise interpreteth it, Rom. 4. 18. The like place unto this we have, Ier. 33. 22.

By all which is signified, that the Church of God, after the coming of Christ, gathered together by the preaching of the Gospel, should be in numbers numberless, even like unto the sands by the sea side: which, howsoever God, infinite in knowledge; can number, yet unto man they are innumerable. And not only so, but that also it should not, as in former times, be contained within the narrow limits of Canaan, but extend it self very spatiously over the face of the earth. For here he useth two words; the first is referred to a continued quantity of place; which cannot be measured: the other to a discrete quantity, that is, to the number or multitude, which cannot be told. By both which joined together, he showeth, that the Church of God and Kingdom of Christ, should be so spacious, that it should be contained in no limits, and so many in multitude, that it should be defined with no number.

But here it may be demanded, how this can stand with the saying of our Savior Christ, who calleth his Church a little flock. I answer, that Christ speaketh of it being compared with infidels & worldlings which are not of the church; in respect of whose huge multitude, y ^e true church of Christ is but a little flock; but yet being considered in it self, the number thereof is great, even like the stars of heaven, and sands by the sea shore, which cannot be measured nor told.

And thus much for the number of the Church. In the next place is set down the time in which this increase of God's people should be; not in the time present, but in the time to come, even after the coming of Christ, when by the preaching of the Gospel, the Gentiles should be called and joined to the Church of the Jews. So that first the children of Israel, who were the children of Abraham according to the flesh only, must be cast off, before his children, according to the spirit, should be received into the covenant: first the natural branches of the Olive must be broken off, because they were unfruitful, and then the wild branches must be grafted in; and therefore their rejection should be so far from bringing God's Church to ruin, that God after their casting off, would exceedingly multiply and enlarge it.

And thus have I shown the meaning of the first point. [The Doctrines.] The doctrines which from hence arise, are these. First, we may learn what is the disposition and behavior of hypocrites, who boast themselves of their outward titles, shows, and ceremonies, whereas they are destitute of all correspondency in substance, sincerity, and truth: and together, how we may beat down their pride, and answer their vain brags. The Israelites resting in the outward titles, of the posterity of Abraham, the Church and people of God, and in performing some external worship, consisting rather in ceremonies, then in substance, in vain shows and shadows, and not in spirit and truth; were hereby so puffed up in pride, and lulled asleep in such deep security, that they imagined God could not be true of his word, unless they were preserved, and that there was no way, but the Church must needs utterly perish, if they were overthrown and rejected: and therefore against all the threatenings of the true Prophets, they opposed these titles and shadows, that they were the posterity of