Lectures Upon Hosea 1-4

ANd so much concerning the first punishment here denounced. [Vers. 10] The second followeth, verse. 10. And now will I discover her leaudnes in the sight of her lovers, and no man shall deliver her out of mine hand. In which words the Lord meeteth with a corrupt conceit, and wicked hope of the Israelites, namely, that though the Lord should oppose against them, yet they might be relieved and delivered out of his hands by their lovers, that is, their false goods; showing that their joining with them, should not hinder the course of his judgments: for so far was he from fearing their succouring of them, that he wuld inflict these his punishments upon them, even in the presence of their idols, neither should they be able to relieve or deliver them out of his hands. So that still he alludeth to the practice of insolent and impudent adulteresses, who when their husbands threaten, that for their whoredoms, they will strip them of all the gifts which they have bestowed on them, they are ready to deter them from such severe courses, by telling them that they have friends in store, who will revenge their wrongs, and not suffer them to be so evil entreated; unto whom their husbands being men of spirit and courage, will return answer, that they are so far from fearing their lovers, that they will not stick thus to use them even in their presence.

But let us come to the words themselves: in which is expressed, first the time, when he would inflict his punishments: And now will I, &c. where he showeth, that because his patience and longsuffering had made her insolent and secure, he would no longer make delays, but presently execute his judgments upon her: and this he doth to make her rouse up her spirits, and speedily to turn unto him by true repentance. Eccles. 8. 11.

Secondly, he setteth down the punishment it self, to wit, that he would discover her lewdness, &c. The word here used signifieth, either foolishness, or filthiness: in the first sense it is taken, 1. Sam. 25. 25. Psal. 14. 1. Deut. 32. 6. in the latter, Gen. 34. 7. Deut. 22. 21. If we understand it in the former signification, the meaning is, that by stripping her of all his benefits, he would show, that she had done foolishly, in ascribing them to her lovers, seeing they were his gifts; and in forsaking him, a God most gracious and almighty, that she might follow after her lovers, who had neither will nor ability to relieve her wants. But the coherence with the former words is better, if we understand it in the latter signification, for in the former verse, the Lord threateneth, that he would strip her of his benefits, and namely, of her clothes, which he had given her to cover her nakedness: and here he showeth that he would not strip her in a corner, but even in the sight of her lovers, that they might also behold, and detest her abominable filthiness. And this interpretation I rather embrace, then the other, because it agreeth with the like places of Scripture, as Ezech. 16. 37. Ier. 4. 30.

Now this her punishment is aggravated, in that he saith, he would strip her in the sight of her lovers; for as men are impatient of all disgraces, so especially of those, which are offered them in the presence of their most respected friends: but they grow altogether intolerable, when as their friends in whom they most trusted, shall to their shame and reproach see their wretchedness, and unclean filthiness, and not be able to make any apology for them, or to defend them against the accuser. But this the Lord threateneth, should be the condition of the Church of Israel, namely, that he would strip her of all his benefits, and discover her natural filthiness and uncleanness, her poverty, misery, sin and gross corruptions, and that in the sight of her lovers; that is, when she depended upon her idols, and most assuredly hoped, that they were present to help and relieve her.

Lastly, because while they conceived any hope of help in their idols, they would easily neglect and contemn God's threatenings, he taketh away from them this vain confidence, in these words: And no man shall be able te deliver her out of my hands: as though he should say, It may be she will hope, when I have taken from her my benefits, that the sun, stars, planets, and her other idols will supply her wants; it may be she may think, that when I have discovered her filthiness, her lovers will relieve her miseries: but all in vain; for who amongst the gods is able to help, whē I who am almighty take in hand to punish her? Well may they behold her abominable filthiness, to her further grief and disgrace; but they shall only look vpō her, & not be able to afford her any relief.

And this is the meaning of these words. Out of which we may first learn, that howsoever the Lord in his mercy, doth long defer our justly deserved punishments, as he did the Israelites, of whom the Prophet speaketh here: yet if his patience and longsuffering do not move us to repentance, the time will come that the Lord will say, as he doth in this place; And now I will discover your lewdness, &c. For as there is a time for mercy, so there is a time for justice, and though the Lord be slow to anger and vengeance, and swift in the course of his grace and goodness, yet he goeth forward as surely and certainly in the way of justice, as in the way of mercy, if we do not meet him in the way, and turn his course by turning unto him by unfeigned repentance. Examples hereof we have in the old world, in the Sodomites, Canaanites, Israelites, &c. And therefore let us seek the Lord whilst he may be found, &c. Isaiah 55. 6. let us take hold of the acceptable time, and day of salvation, and whilst it is called today, let us hearken unto his voice, and not harden our hearts, Psal. 95. 7. 8. For though the Lord now hide our sins under the veil of his mercy, blessings and benefits, yet the time will come, unless we repent, when as he will strip us, and discover our filthiness, &c.

Secondly, we may observe, y ^e the Lord oftentimes punisheth our vain confidence in worldly things, by making them ineffectual, and insufficient to satisfy our desires, in those things for which we most trusted in them, & that when they most abound, and seem to promise us most assured help. So here he strippeth the Israelites in the presence of their idols, in whom they trusted for deliverance, and discovereth their filthiness even in their sight, when as they seemed in regard of their presence, to give them the greatest hope of their assistance. Thus he overthrew Pharaoh, Sennacherib, Benhadad, in the midst of their great armies; Nebuchadnezzar in his greatest pride and power. Thus he destroyeth idolaters in the presence of their idols: thus he maketh the covetous to feel the smart of his punishing hand, when as their riches wherein they trusted, cannot yield unto them any comfort, &c.

Thirdly, we may observe, that howsoever our sins in man's carnal judgment, do exceedingly grace and adorn us, as beautiful ornaments; yet in truth they defile both our bodies and souls, and make them filthy and ugly in God's sight, yea and in our own too, when as we come to a true view and sensible feeling of them. As for example, ruffinlie oaths, scurrilous jests, which are but the scum and excrements of the wit, pride, gorgeous attire unfitting our callings, painting the face, and discovering the breasts, luxurious niceness and excess in diet, furious thirsting after revenge upon the least show of a disgrace offered, and such like sins, which are used of worldlings, as ornaments to commend them, but in God's sight, they make them to appear deformed, filthy and abominable.

Fourthly, we may observe, how prone we are to trust in worldly means, and in regard of our vain confidence, how apt we are to shroud our selves under these vain shields, imaging that by them we shall be secured from God's judgments threatened against us: so the Israelites here trusted for deliverance from all evils which were denounced against them, by the help of their Idols. And therefore the Lord to beat them from this vain confidence, telleth them, that he will inflict his judgments upon them, though their lovers looked on, neither should they be able to deliver them out of his hands. Thus the Israelites trusted to the outward presence of the visible Ark, 1. Sam. 4. 3. 4. to the help of the Egyptians, Isaiah. 31. 1. 3. to the visible Temple, Ier. 7. 5. to their multitude of strong men, Hos. 10. 13. Thus the Idomeans trusted to the strength of their seat, Ier. 49. 16. And thus in our times, men in dearth trust to their own provision, in war to their strength, in sickness to their flight, preseruations and medicines; and when the thundering threatenings of God's judgments sound in their ears, they hide themselves from them under the shadow of those outward titles, the Gospel, the Church, and profession of God's true religion. But the Lord will inflict his judgments, even in the sight of our lovers, and those things wherein we trusted, shall not be able to deliver us in the day of his visitation.

ANd so much concerning the second punishment. The [Vers. 11] third followeth. Vers. 11. And I will also cause all her mirth to cease, her feast days, her new moons, and her Sabbaths, and all her solemn feasts. Although the people of Israel worshipped God not according to his word, but according to their own inventions, not in spirit and truth, but after an idolatrous manner in their idols, not in the place which he had appointed, to wit, his Temple, but in Dan and Bethel; yet they exceedingly pleased themselves in their outward worship and external show of their new devised religion, as though they had done unto God that service which he required, imagining it could not go ill with them, so long as they observed some outward ceremonies of the law, notwithstanding they declined in substance frō God's true religion revealed in his word. And therefore the Lord here threateneth, that he would pluck away from thē the visard of their outward profession, & stop the current of their superstitious devotions, by taking from them their corrupted ceremonial worship, wherein now they so much delighted and gloried: that so they might the better see their miserable estate when as there remained unto them not so much as an outward show of religion, nor an external manner of worshipping God; and having nothing to rest upon, might at length be moved to forsake all their superstitions, and to worship the Lord according to his revealed will.

But let us come to the words themselves. And I will also cause all her mirth to cease. Where the Lord threateneth that he would take away all joy and recioycing which they took in their ceremonial worship, and the outward pomp of their religion, especially in their feasts and solemn assemblies. Yea but this mirth & rejoicing in their solemn feasts was commanded by God: Deut. 16. 14. Thou shalt rejoice in thy feast, &c. And therefore the day of their feasting was called a day of gladness, Numb. 10. 10. why therefore doth the Lord threaten to take this mirth from them which himself enjoined? I answer, because they did not rejoice in him but in their Idols, neither did they rejoice with a spiritual joy, with thankful hearts lauding and praising God, which the Lord, under the type of their external mirth, especially required, and therefore their outward worship which was also idolatrous, being severed from the inward worship of the Spirit, was odious in God's sight: as appeareth by the like places, Esa. 1. 13. 14. Amos 5. 23. 8. 10. Her feast days] As the feast of blowing Trumpets, which was celebrated in the first day of the seventh month, as appeareth Levite. 23. 24. The feast of Expiation in the 10. day of the seventh month, as we may see, Numb. 29. 7. Levite. 16. 30. Her new Moons] Which were in the first day of every month, Numb. 28. 11. Levite. 23. 24. Her Sabbaths] Which were either the seventh day from the creation, or every seventh year, Levite. 25. 4. And all her solemn feasts] Which were principally three: 1. The feast of the Passover, or of unleavened bread, Levite. 23. 5. The feast of Pentecost, or of weeks, Levite. 23. 15. 16. The feast of Tabernacles, of which read, verse 34 35. &c.

Now by these particulars he understandeth all their ceremonial worship, and external service, in which they gloried and rejoiced; of all which, together with the joy which they took therein, the Lord deprived them when as he caused them to be led captive by the Assyrians.

And so much for the meaning of the words. Out of which we may observe, that men not truly religious, may in the hypocrisy of their hearts, or the ignorance of their minds, rejoice and delight themselves in some external service, which they perform unto God, severed from his pure worship in spirit and truth; as appeareth in the example of the Israelites in this place, who rejoiced with great mirth in their Sabbaths, new Moons, and solemn feasts appointed by God; as also in the parable of the seed falling into the stony ground, Luk. 8. 13. In the Papists, who exceedingly delight in their outward and pompous religion, in their sweet music, odoriferous perfumes and masking shows; and in worldly men, who content themselves with their outward worship in hearing the word, calling upon God, and receiving the Sacraments. But all those who would be truly religious must go further, and join with the ceremonies the substance, with the outward worship of the body, the inward worship of the soul: for if we rest in the outward action and deed done, God will esteem no better of us then of hypocrites, & our service of him though it never so much please our selves, yet will it be odious and abominable in his sight, as appeareth Esa. 1. 13. 14. 29. 13. 66. 3. Mich. 6. 6. 8.

Secondly, we may observe, that it is not acceptable in God's sight to perform some part of his worship and service, unless we embrace the whole, and that in such manner as he hath revealed in his word. The Israelites, as we may see in this place, retained some parts of God's worship, but because they neglected others, and instead thereof did offer a service unto God, according to their own inventions, therefore the Lord threateneth that he would take from thē those relics which remained. The same may be observed in the Church of Rome at this day, &c. and therefore though in many points concerning God's worship they agree with us, yet we may not join with them, nor listen to any pacification or reconcilement of our religions, unless they would altogether forsake the abominations of the whore of Babylon, and their own will-worship, and wholly conform their service of God in respect of the substantial parts thereof, according to his will revealed in his word.

ANd so much concerning the third punishment. The fourth is expressed in these words: Vers. 12. And I will [Vers. 12] destroy her vines, and her fig trees, whereof she hath said, These are my rewards that my lovers have given me, and I will make them as a forest, and the wild beasts shall eat them. In which words is set down their punishment, together with the cause thereof: their punishment was, that he would strip them of his temporal and corporal benefits, and bring their land to utter desolation. For whereas he saith that he would destroy her vines, and fig trees; under these specials he doth by a Synecdoche generally understand, that he would utterly spoil their pleasant gardens, and fruitful orchards and vineyards, yea and all their fertile country, with all the increase thereof. So that here he denounceth a far more heavy judgment, then that contained in the ninth verse, namely, that he would take away their corn and wine, that is, the fruits of the earth: for though there had been a dearth of them through one years scarcity, yet their gardens, orchards, fields and vineyards remaining untouched of God's punishing hand, the fruitfulness of the following year might have supplied the want and defect of his foreruiner: but whē they also were wasted and destroyed, there remained no hope of any relief. And this he threateneth, because as they ascribed the fruits of the earth to their Idols, so also even their fields, orchards, trees, and vines themselves according to the custom of the Heathen. The which their sin was the more inexcusable, because the Lord had taught them, not only by continual experience, but also by his written word, that all these were his blessings and benefits, and therefore the praise of them was due unto him alone: Deut. 8. 7. 8.

But notwithstanding all this, they in the blindness of their superstition, thought, and with great impudency did not stick to speak and profess it, that all these were the rewards which their lovers had given them. The word here used signifieth the hire which the harlot receiveth, for prostituting her self to the adulterer, whereby is signified, that they had, after the manner of impudent harlots, committed spiritual adultery with their Idols, and afterwards boasted that they had received all these benefits of their false gods, for that idolatrous worship which they had performed unto them.

And therefore because they robbed God of that glory and thankfulness, which was due unto him for his own gifts, the Lord threateneth to take them away, that so by their want of them, they might learn to acknowledge the Lord to be the author of them.

Moreover he saith, that he would make them, namely their vines and fig trees, their orchards, gardens and vineyards, waste and desert, like unto a forest which is barren & fruitless: in which words he threateneth, that such should be the desolation of the land, that their fruitful orchards and vineyards should be turned into a vast and desert wilderness.

And lastly he saith, that the wild beasts should eat them: the which words may be understood either literally thus, that their country should by their enemies be so dispeopled, and all husbandry intermitted, that wild beasts should make their dens, and feed in their vineyards and orchards; or allegorically, that their enemies the Assyrians, should like wild beasts make spoil and havoc of all, not only eating their fruits, but also destroying their orchards and vineyards. Whereby their utter subversion and desolation is implied: for when the enemy spareth the trees and gardens, he doth not intend the destruction of a country, but the enlarging of his own Empire and dominions, as we may see Esa. 36. 16. but when he destroyeth these, and maketh havoc of all, then he intendeth the utter subversion and ruin of that state and people.

And this is the meaning of those words. Out of which we may observe how the Lord threateneth one punishment after [The Doctrines.] another, and causeth his Prophet to denounce great variety of judgments, that so he might fit himself to every ones disposition, and draw all unto God by true repentance. One is touched with the lighter chastisements, others not moved unless they hear of more heavy judgments; one is affected with one kind of punishment, another with such an one as is of a diverse quality; some with poverty, some with shame, some with spiritual, some with corporal afflictions: and some are not moved at all unless they hear of utter desolation and destruction; and therefore according to the variety of men's minds the Lord varieth his threatenings, as appeareth in this place. Whereby we may learn, how impenitent and hard hearted we are, seeing the Lord is fain to use so many means, and to try (as it were) so many conclusions for our conversion: and also we may here observe God's infinite goodness and mercy, which he showeth not only in his promises, but also in his threatenings. For whereas he might justly when we sin utterly destroy us, he giveth us warning by his threatenings, that being moved thereby to repent, we may escape his punishments; yea and that not some few times, for he threateneth often, but seldom punisheth, he denounceth many kinds of judgments before he inflicteth any one of them: whereby it manifestly appeareth, that in his threatenings he aimeth at our conversion, and not at our subversion and destruction; and that he is not willing to punish in his own nature, unless we force him thereunto by our stubborn impenitence.

Secondly, we here learn, not to trust in the fruitfulness of our country for our provision and sustenance, notwithstanding we continually provoke the Lord unto anger by our sins; for though it abound with vines and fig trees, with corn and wine, with pleasant orchards and fruitful fields, yet the Lord can easily find means, either by laying his curse upon the land, or by giving us over to the spoil of our enemies, to make the most fruitful places a desert wilderness. And therefore let us so live as his children and servants, performing obedience unto his will, and then we may rest boldly and securely upon his never failing providence: otherwise our best means will not preserve us, when with our sins and wickedness we provoke his anger, and move him in his just displeasure to strip us of all his benefits; as appeareth in this place, in the example of Sodom and Gomorrah: so Joel. 2. 3. And this is that which the Psalmist speaketh, Psal. 107. 34. A fruitful land he maketh barren, for the wickedness of them that dwell therein.

Thirdly, we may observe, that howsoever these idolaters do ascribe unto their idols, all the benefits which they enjoyed, yet not as their free and undeserved gifts, but as rewards and hire, which they had bestowed upon them for that idolatrous worship & service, which they had done unto them; and this is the disposition of all idolaters and superstitious persons, to share with their idols, in the praise of the benefits which they enjoy, imagining indeed, that they have bestowed them upon them, but for their deserts and merits. And as the Heathen idolaters dealt with their idols, so after the same manner at this day, deal the Papists with God himself, sharing with him in his glory, by ascribing part of the praise unto him, and part unto their own works and merits.

Lastly, we may here observe, that howsoever the Lord threateneth before he punisheth, and when he beginneth to correct, proceedeth by degrees, from lighter to heavier punishments, that his mercy, goodness, and longsuffering, may appear in his so long sparing us; yet is neither his threatenings, nor more easy corrections will reclaim us, nor mollify our stony hearts with true contrition, his judgments will end in our utter destruction and desolation. When his vineyard is fruitless, first he useth the pruning knife of affliction, he diggeth and dungeth it, and then expecteth fruit; but if still it be barren and unprofitable, he taketh away the hedge, and breaketh down the wall, and layeth it waste and desolate: as it is, Isaiah 5. 5. 6. If the knife will do no good, to make the tree fruitful, by pruning the branches, he will lay the axe to the root, and cut it down, Mat. 3. 10. Luk. 13. 6. 9. If his husbandmen, with their much laboring in the vineyard, cannot make it to yield her grapes, the Lord will let the wild boore out of the wood destroy it, and the wild beasts of the field to eat it up: as it is, Psal. 80. 13. So in this place, &c. And this appeareth in the example of Pharaoh, and the Egyptians, and of the Jews, Matth. 23. 38. Luk. 19. 43. 44.

ANd so much concerning the punishments, which particularly are threatened against the Israelites. In the last place he concludeth the former part of the chapter, with a repetition of their sin of idolatry, & the punishment which he would inflict upon them for it; Vers. 13. And I will visit [Vers. 13] upon her the days of Baalim, wherein she burnt incense to them, and she decked her self with her earings, and her jewels, and she followed her lovers, and forgot me, saith the Lood. In which words he repeateth their sin and punishment, that hereby he might the more aggravate their sins, and confirm the certainty of their punishments, that by hearing the often repetition of both, they might be the rather moved to serious repentance.

The denunciation of their punishment is expressed in these words: I will visit. Where the Lord showeth, that he would no longer defere his punishments, nor seem to wink at their sins: but now he would begin to inflict his judgments on them, which their wickedness deserved; yet not rashly, but advisedly, and upon mature deliberation, as he noteth by the word visit, of which I have more largely spoken, when I handled the fourth verse of the first chapter.

Their sin is first generally signified in these words, The days of Baalim. By which we are to understand the days of their idolatry, or all the time wherein they had worshipped idols, since the Lord had made his covenant with them, and had married them unto himself, which was soon after their coming out of Egypt. So that here he threateneth to visit upon them, not only the idolatry which in their own time was committed, but the idolatry of their forefathers, of which we may read, Exod. 32. 1. & verse. 34. Numb. 25. 1. 3. Iud. 10. 6. &c. because they did not forsake their sins, but approved, liked, and lived in them. According to that in the second Commandment, For I am the Lord thy God, a jealous God, visiting the iniquity of the fathers upon the children &c.

Secondly, he setteth down their progress in the particular kinds of their idolatry: first, that they burnt incense, that is, performed unto them idolatrous service, in offering unto them sacrifices and oblations: secondly, that they were so bewitched with that pleasure and delight, which they took in their idolatry, that they thought no pomp, cost, decking with precious ornaments, sufficient to set forth their idolatry, in these words, And she decked her self with her earings, and her jewels: where he still alludeth to the manner of harlots; for as they being to come into the company of their lovers, do use all their art and skill in setting themselves forth, by putting on their richest ornaments, that by these baits, they may more forciblie allure them to commit uncleanness with them: so these idolaters, when as they were to celebrate their solemn festiuals, in the service of their idols, placed a great part of their superstitious devotion, in decking and adorning both themselves, and their idol gods, that so they might take greater pleasure in their idolatry; and with these pompous shows entice others to join with them, in committing this spiritual whoredom. And here we are further to observe, that he calleth them her jewels, and her earings, to note unto them, that they had not received this whorish and idolatrous manner of worship from the Lord, but that it was their own, not enjoined by God, but hammered out in the forge of their own inventions, and cast in the mould of their own brain.

Thirdly, he saith, that she followed her lovers: whereby is signified their obstinate persistance in this their sin; for they did not once or twice fall into this sin, through error or infirmity, but they followed their idols,, and went on in the course of their superstitions, walking in their idolatries, as in their usual path, and common high way. So verse. 6.

Fourthly, he saith, that their hearts were so wholly set upon their idols, and that they followed them with such great earnestness and intention of mind, that they forgot the Lord; like unto harlots, who are so bewitched, and wholly transported with a fury of blind love, or rather lust towards their lovers, that they altogether forget their lawful husbands, and all the benefits which they have received from them. So that here he aggravateth the impious folly, and more then brutish blockishness of this people, who were so blinded, and even drunken in their idolatrous superstitions, that neither God's word, nor his works, neither his blessings and benefits, nor his judgments and punishments, would put them in mind of God, and of those duties which they owed unto him. But how could the Israelites be said to have forgotten God, seeing still they professed themselves his people, and performed some kind of service unto him? I answer, they are said to forget him, because they did not remember him to be such a God, as he had revealed himself in his word; namely, that he was a Spirit most holy, most pure, and infinite in all perfections, but figured and represented him in a little image, whom heaven, and the heaven of heavens cannot contain; and because they forgot to perform unto him that pure worship, which he had enjoined unto them in his word, and instead thereof, offered unto him their own will-worship, and the idolatrous inventions of their own brain: and thus one is said to forget another, when they forget to perform those things, which the one required, and the other promised.

And these are the degrees of their sin of idolatry. Now in the last place the Prophet concludeth all the former reprehensions of their sins, & denunciations of punishments, by telling them, that all he had spoken, was not of or from himself, but the word of Jehovah: and this he doth to gain authority unto the former prophecy, to confirm the undoubted certainty thereof, and to move the people to receive it with reverence, and to lay it more nearly to their hearts, that thereby they might be moved to turn unto God by true repentance.

And so much concerning the meaning of these words. [The Doctrines.] The doctrines which arise out of them are these. First, we may observe, that the Lord in the ministry of the word causeth his messengers and Ministers to repeat again & again the same reprehensions of sin, & the same punishments which are due unto them; and this he doth partly in respect of our incredulity, whereby at first we give no credit to his word, and therefore to confirm the truth thereof the better in our hearts, he causeth the same things to be again repeated, and the same speeches to be as it were with greater vehemency redoubled; and partly in regard of our negligence, security, and forgetfulness, whereby we either do not attentively mark, or conscionably apply, or fruitfully remember his word at the first hearing. And therefore when we hear the same reprehensions and threatenings delivered often̄ by God's ambassadors, let not these repetitions cloy us with sacietie, but rather sharpen our attention, persuading our selves, that the Lord causeth us to hear the same things repeated, either because through our negligence we have not learned, or through our security and forgetfulness have not applied nor made profitable use of them at the first hearing; or finally that he meeteth with our incredulity by confirming his word with a second repetition.

Secondly, we may observe, that the same things which the Prophet here condemneth in the Israelites, are at this day practiced by the Church of Rome. For first they have their Baalims, their petty gods and patrons, whom they religiously serve & worship; they offer unto them incense, vows, oblations; they decke and adorn not only their Idols, but also themselves, when they solemnize their feasts, and approach into their presence, placing a great part of their holiness and devotion, in their outward pomp and bravery, which are not prescribed by God, but invented by themselves, and therefore may fitly be called their own. All which decking and adorning of themselves, and their Idols, they like impudent harlots use, that with these baits of outward pomp and beauty they may allure others to go a whoring with them after their Idols: they have also a long time lived in their spiritual adulteries, with great impudency and obstinacy, boasting and glorying in their sin; and finally they have so set their hearts upon their lovers, and are so intent & earnest in their service, that they may be truly said to have forgotten the Lord, because they do not so remember him as he hath revealed himself in his word; because they have forgotten to worship him in spirit and truth, and instead thereof offer unto him their own inventions; and also because they use much more care and diligence, and spend much more time and labor, in the service of the Virgin Mary, Saints, Angels, Images, and other Idols, then in the service of the true and everliving God. From whence we may assuredly gather, that the Lord will visit upon them the days of Baalim, though for a time to show his own patience, and to make them the more inexcusable, he defer their justly deserved punishments. And therefore let all those come out of Babylon, who would not be partakers of her plagues. Apoc. 18. 4.

Thirdly, we may hence learn, to avoid the foolish superstition of idolaters, who place their religion in outward pomp and sumptuous shows, and to worship the Lord in spirit & truth according to the prescript form of his word. Wherein many amongst our selves may justly be reproved, who think they have done God good service, if on his Sabbaths they come to the Church in their best apparel, outwardly decked and adorned, when in the mean time they come with their workaday souls, full of worldly distractions and cogitations, and altogether unprepared and vngarnished, without all care or conscience, zeal or devotion. But such are to know, that the Lord will not be pleased with the worship of an Idol, for little regardeth he the outward habit, if the heart and soul be defiled, beggarly and naked.

Fourthly, we may, out of the order which the Prophet here observeth in setting down their idolatry, note the progress which idolaters make in their sin, ascending from one degree to another till they come to the highest. First he saith, that through the natural inclination which is in every man, they are drawn to worship and serve their Idols. Secondly, more and more doting in their fond love toward them, they decke and adorn both their statues and images and themselves, being to perform worship unto them, with gold, silver, jewels and precious ornaments, that hereby they may themselves perform service unto them with greater pleasure, and also allure others to join with them in their idolatry. Thirdly, having thus bewitched themselves with their own sorceries, they go forward in their idolatry with great pertinancy and willful obstinacy. And lastly, they so inebriate themselves with drinking in this golden cup of fornications, and are so wholly intent and devoted unto their blind superstitions, that they quite forget the Lord and his true worship. All which are noted in this place in the idolatrous Israelites by the Prophet, and may be observed in the practice of the Papists in our own days. The consideration whereof should move us to flee y ^e first allurements unto idolatry, and the beginnings and first degrees of this sin, for one step will bring us to another till we come to the highest, namely, forgetfulness of God and utter neglect and contempt of his pure religion.

Fifthly, we may observe, that the worship of the true God, and the service of Idols will not possibly stand together: for as soon as we begin to offer incense unto Baal, we forget Jehovah; when we love Idols, we cease to love the Lord; when we depend upon them, we distrust God: and this is that our Savior teacheth us, Matth. 6. 24. No man can serve two masters, &c. and the Apostle telleth us, that we cannot drink of the cup of the Lord and the cup of devils, &c. 1. Cor. 10. 21. That there is no concord between Christ and Belial, and no agreement between the temple of God and idols, 2. Cor. 6. 15. 16. The ark of God & Dagon cannot stand together, 1. Sa. 5. 2. There is no halting between God and Baal: but if God be God, serve him; if Baal be god, serve him, 1. King. 18. 21. And therefore let us not hearken unto those who would reconcile together Christ and Antichrist, Michael the Archangel and the Dragon, the whore of Babylon and the spouse of Christ, God's true religion and popish superstition, and so make a hotch potch of religion, like unto the religion of the Samaritans, condemned by God, 2. King. 17. 33. 41. Let us take heed that we do not to make peace on earth, proclaim war against heaven, and join in league with men, to fight against God and his truth; assuring our selves that light and darkness, righteousness and unrighteousness, God and Belial, may as well be reconciled together, as Christ's true religion with the superstitious idolatries of the Romish Babylon.

Sixthly, we here learn, that not to remember the Lord to be such an one as he hath revealed himself in his word, is altogether to forget him; as appeareth in the example of the Israelites, of whom the Lord complaineth, that they had forgotten him, notwithstanding they still outwardly professed that he was their God and they his people, because they remembered and worshipped him in their Idols. So they who forget any of God's attributes, whereby in his word he hath made himself known unto us, forget God himself, for his attributes are his essence; as the wisdom of God is the wise God, the infiniteness of God is the infinite God, the love of God is the loving God, &c. And therefore, that God which they remember is not the true Jehovah, but an idol of their own making. If then we only remember, that God is merciful, and do not remember that he is also just (as it is the custom of carnal secure men) we make an idol unto our selves, but forget the true God; and so in like manner we forget the Lord, if with desperate sinners we remember his justice, and forget his mercy. And the like may be said of his omnipotence, omnipresence, all-sufficiency, providence, and the rest of his attributes.

Lastly, we may here observe that the Prophet concludeth all his reprehensions of their sins and threatening of punishment, by telling them that whatsoever he had delivered, was not his own, but the word of the Lord; whereby he confirmeth his former denunciations of judgments, and certainly assureth them, that how unlikely soever they thought them, yet they should most undoubtedly come to pass, seeing it was the word which truth itself had spoken: and therefore if they would escape them, there was no dallying nor delaying of the time, but speedily they must prevent them, by turning unto God by true repentance. And secondly, hereby he auerteth all their malice and displeasure from himself, seeing these heavy tidings were not the devices of his own brain, but the word of the Lord, of which only he was the Ambassador: and therefore if they would without taking any exceptions, patiently hear an Ambassador sent from an earthly King, denouncing war against them, because injury or violence offered to an Ambassador is condemned by the law of nations; how much more should they hear him without all malice or prejudice, seeing he only delivered the embassage, which the Lord of hosts had put into his mouth?

From which example God's Ministers may learn to deliver nothing to the people, but the pure word of the Lord, which they are boldly to utter, though it seem never so improbable to flesh and blood; for as much as he who hath spoken it will most surely accomplish it; otherwise they shall commit the sin of Jonah, who when the word of the Lord was put into his mouth, durst not deliver it, but being sent to Nineveh, fled to Tarshish, and in this respect make less conscience of their calling, then Balaam, as appeareth Numb. 24. 13.

And so likewise the people may here learn with patience to hear God's Ministers, though they denounce God's heavy judgments against their sins, if they deliver nothing but that which they have warrant for out of God's written word, seeing they are bound in conscience of their calling to deliver their embassage, and seeing in resisting them, they rebel against God himself; neither is it possible that any should be obedient unto God, who malign his messengers for his message sake.

And secondly, when God's judgments are denounced out of his Word against them for their sins, they are not to neglect them, but to lay them to heart, that thereby they may be moved to unfeigned repentance, notwithstanding they see no appearance of danger, or any likely means whereby such punishments may be derived unto them, seeing the Lord, whose Word it is which we hear, is able to effect it, though to us it seem impossible.

ANd so much concerning the first part of this Chapter, containing in it legal threatenings, denounced against the people of Israel, for their sins. Now we are to speak of the second part, containing in it God's gracious promises of diverse excellent benefits, which he would bestow upon his Church and people, the true Israel of God in the time of the Gospel. The first whereof, is their effectual calling and conversion unto God, whereby they are freed out of the spiritual captivity of Satan, chosen out of the world, and made God's Church and peculiar people. The second is true consolation, wrought in their hearts by the glad tidings of the Gospel, made effectual by the inward working of his holy Spirit. Both which are contained, Vers. 14. in these words: [Vers. 14] Therefore behold, I will allure her, and bring her into the wilderness, and speak friendly (or confortablie) unto her. Where the Lord showeth, that howsoever being provoked unto wrath by their sins, he would execute upon them all those punishments before threatened, yet he would not retain his anger forever, but in the end, when he had laid upon them such afflictions as were sufficient, measuring their proportion by the rule of his fatherly love, and not according to the heinousness of their sins, he would turn all their chastisements to their good, and gathering them into his Church, multiply his mercies upon them.

But let us come to the words themselves; wherein we are to consider first the context, and secondly the benefits promised: the context in these words, Therefore behold. This may seem a strange kind of consequence; for in the former verse he had set down their obstinacy in their gross idolatry, and that they were so wholly devoted to their Idols, that they had quite forgotten the true God,: and now he presently inferreth hereupon, that therefore he would allure her, and speak comfortably unto her. But howsoever this may seem but a bad inference, if we regard their sins, upon the recital whereof it should rather have followed, that therefore they should have such punishments inflicted upon them as their sins had deserved; yet it hath good dependence, if we respect God's infinite mercy, and his eternal purpose, whereby he hath of his free grace and undeserved goodness, ordained to call them, who belong to his election, out of their sins, that being converted they may also be saved. As though he should have said, Seeing they follow their idols with delightful obstinacy, and have altogether forgotten me: and seeing their hearts are so blind and obdurate, that all my punishments will not reclaim them: and finally, seeing it is not my purpose to give them over to destruction, and to suffer them to run headlong to condemnation; therefore I will not let them go forward in their own courses, nor be ruled by their own obstinate wills, for then they would never return unto me, but I will work upon their hard harts, by my Word and Spirit, alluring and persuading them to leave their idols and false worship, and to return unto me, that they may worship me according to my revealed will, and submit themselves unto me in all holy obedience.

And because this is a wonderful mercy of God, far above all human conceit, and therefore not lightly and negligently to be passed over, hence it is that the note of attention is added, Therefore behold, that we might more carefully observe, and observing praise and magnify this unspeakable goodness of God, who by our sins is moved rather to pity, then to punish us.

And so much for the context. The first benefit here promised, is their effectual calling, whereby working upon their hearts with his Word and Spirit, he would allure and persuade them to forsake their idolatry, and to come out of the service of sin and Satan, that they might become true members of his Church, and live in holy obedience unto his will, as his true subjects and servants. All which is contained in these words, I will allure her, and bring her into the wilderness: where he alludeth to their first delivery out of the captivity, and from the blind idolatry of Egypt, when as first he allured and persuaded them, by his servants Moses and Aaron, to desire earnestly to come out of that bondage, that they might become his servants and people; and having so inclined their hearts, he brought them out with a strong arm, and led them into the wilderness, where he made his covenant with them, and afterwards brought them into the land of promise, where he multiplied upon them his manifold benefits, as it followeth in the next verse.

So the Lord by his servants and Ministers doth work in the ignorant minds and stubborn hearts of those that belong to his election, a desire to come out of the thralldom of the spiritual Pharaoh, Satan; and having thus inclined and allured them by his powerful Spirit, applying unto them the benefits of Christ's death and obedience, he delivereth them out of this miserable bondage: notwithstanding, he doth not presently bring them from Egypt to the heavenly Canaan, but causeth thē to pass first thorough the wilderness of this wicked world; where, howsoever he provideth for them, and causeth their safety by his almighty protection, so that they are now in far better estate, then whilst they lived in the spiritual captivity of sin and Satan, yet they are there afflicted with many miseries, hunger, thirst, heat, cold, sickness and diseases, with inward mutinies and sedition amongst themselves, and with the outward malice and violence of the spiritual Canaanites, their worldly and wicked enemies; with which having a while exercised and humbled them, and withal wrought in their hearts an earnest desire to come into their heavenly country in the end he bringeth them into the spiritual and new Jerusalem. The like allusion the Prophet Isaiah hath, speaking of this spiritual deliverance through Christ: Esa. 11. 15. 16.

Whereas then he saith, I will allure her; the meaning is, that by his word and holy Spirit, he will bring them to true repentance, effectually persuading them to leave the bondage of sin and Satan, and to adjoin themselves to his Church and family; and more specially that he will incline them and change their obstinate resolution in following their idols, and make them pliable to holy obedience, that forsaking their false gods and idolatrous worship, they may worship the only Jehovah in spirit and truth. Where still he continueth the allegory of marriage, as though he would say, Her lovers, that is, her idols have enticed her, with many baits to commit spiritual whoredom with them; but they shall no longer seduce and abuse her, for I her loving husband, offering unto her innumerable benefits, and eternal happiness, will allure and persuade her, to forsake her lovers and to return unto me. And whereas he saith that he will bring her into the wilderness; the meaning is, that they shall not pass presently out of their miserable servitude of sin and Satan into the heavenly Canaan, but shall for a time make their abode in the wilderness of this world, where they shall be tried with many calamities and afflictions, wherewith being thoroughly humbled, they shall enter into their heavenly country, according to that, Act. 14. 22. We must thorough many afflictions enter into the kingdom of God.

Others translate these words thus; I will allure her after I have led her into the wilderness: as though the time were herein implied, when the Lord would persuade and convert his people, namely, after he had first brought them into the wilderness of affliction, and thereby thoroughly humbled them. But howsoever this exposition may be thought not repugnant to anything in the text, yet I rather embrace the other, as being more plain and simple, without the changing of any word from his own signification, and also because it more fitly answereth to the deliverance of the people of Israel, unto which it is manifest he here alludeth: and lastly, because it well agreeth with the like place, Ezech. 20. 34. 35. 37. where the same allusion is used.

And this is the first benefit. The second is expressed in these words; and I will speak friendly, or comfortably unto her. The original hath it thus; and I will speak unto her heart: by which is signified that he would speak unto her such pleasant and acceptable words, as should replenish her heart with true joy and comfort, though they were in the midst of the wilderness of affliction. And thus this phrase is used, Esa. 40. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. And so in the New Testament, whereas it is in the Greek, they comforted any, the Syriac hath it, they spoke with their hearts. So John. 11. 19. 1. Thess. 2. 11.

The meaning therefore is, that as when he had brought his people into the wilderness, he spake unto them, delivering his law, unto which were annexed manifold promises of his great benefits, by which the people for the present were somewhat comforted in the midst of the afflictions which they suffered in the wilderness; so he would in the time of the Gospel, after he had delivered his people out of the thralldom of sin and Satan, speak comfortably unto them whilst they were vexed and molested with manifold afflictions in the wilderness of the world, that so being filled with consolation, they might patiently and cheerfully through the midst of these miseries march towards their heavenly country. Now this speech of comfort of which he here speaketh, is nothing else but the glad tidings of the Gospel, wherein we are assured of our deliverance out of our spiritual thralldom unto sin and Satan, of the free pardon and remission of all our sins, of our peace and reconciliation with God, and of everlasting happiness which Christ by his death and merits hath purchased for us. The which speech of the Gospel is much more effectual for our comfort and consolation, then the speech of the Law. For then the Lord spake to the ear, but now he speaketh to the heart; that comfort was but for the present, because being grounded upon the condition of their obedience to the law, that proving impossible their comfort was changed into horror and despair; but this is eternal, having his foundation not in our own works and worthiness, but upon the free mercy of God, and merits of Christ, apprehended by a lively faith. And lastly, because the Gospel offereth unto us far greater benefits, then we are promised in the Law, and therefore filleth our hearts with greater comfort. And of this consolation the Apostle speaketh, 2. Cor. 1. 3. 4. 5. 7. 6. Act. 9. 31. Of which our Savior Christ is the principal cause, and therefore he is called the consolation of Israel: Luk. 2. 25.

And so much for the meaning of the words. The doctrines [The Doctrines.] which from hence arise are these. First, we may observe, that howsoever the Lord being provoked to just displeasure by the sins of the people, doth not only threaten his judgments, but also inflicteth deserved punishments, yet he doth not retain his anger forever, nor yet delighteth in the afflictions of his Church; but having with his fatherly chastisements humbled them and brough them unto unfeigned repentance, he turneth his frowns into smiles, his threatenings into promises, his judgments into mercy, and withdrawing their afflictions and punishments, he multiplieth upon them his gracious benefits: For he is slow to anger, but abundant in goodness and truth, Exod. 34. 6. 7. He will not always chide, neither keepeth he his anger forever, Psal. 103. 8. 9. And though he afflict us, yet he dealeth not with us after our sins, nor rewardeth us according to our iniquities, as it is verse 10. neither retaineth he his anger forever, because mercy pleaseth him, as it is Mic. 7. 18. An example whereof we have in this place, where after his sharp threatenings he adjoineth gracious promises: likewise in the Israelites in y ^e time of the Judges; in the Jews lead captive into Babylon, and afterwards restored: but there needs but few examples to confirm that, of which we our selves have so manifold experience, &c.

Secondly, out of the connection of this with the former verse, we may observe how infinitely the mercy of God exceedeth the mercy of man: for whereas man being offended maketh this conclusion, because he hath injured me, therefore I will revenge myself upon him, the Lord contrariwise in this place concludeth, that because the people had grievously provoked his anger by their obstinacy in their idolatry, and forgetfulness of him, therefore he would allure them to repentance by his benefits and speak comfortably unto them; as though he should say, Though they be so peeuishly obstinate, that they care not willfully and desperately to go on in their sins to their utter destructiō, yet I will not set my wisdom against their folly, nor suffer their stubborn willes to cross my will and eternal counsel, but I will now begin to take care of them, seeing they will take no care of themselves; and because they have nothing profited by all my threatenings and punishments, I will mollify their hard hearts, and incline their stubborn and rebellious willes with my gracious promises and merciful benefits. So that the Lord behaveth himself like a tender hearted father, and we demean our selves like stubborn children; though our stiff harts relent not under his corrections, yet his heart yearneth at our pain, and he is sooner weary of punishing, then we of suffering punishment; and when his chastisements will not overcome our maliciousness, he laboreth to overcome us with his goodness and kindness: and as the careful and loving Physician is not moved by the desperate willfulness of his impatient patient, both refusing that which is good for him, and eagerly seeking that which is hurtful and pernicious, to give him over to himself, but useth the greater care and diligence, by how much the less he seeth that he careth for himself; and when he heareth for all his love and labor nothing but distempered and railing speeches from his patient, is rather thereby moved to pity then revenge: so dealeth the Lord with us who are sick in sin, &c.

The use which we are to make hereof is, that we not only praise the Lord for this his mercy and goodness, but also that we strive to follow his example, not seeking revenge when we are injured, but striving to overcome evil with goodness, as the Apostle exhorteth, Rom. 12. 19. 21. and so shall we indeed approve our selves to be the children of our heavenly father, as our Savior teacheth us, Matth. 5. 44. 45.

Thirdly, we may here learn, that neither God's terrible threatenings, nor sharp afflictions, are available to work in our hearts true repentance, unless the Lord allure and incline our harts with the inward operation of his holy Spirit, for the more God punisheth, the more naturally we repine and murmur; and our steely hearts like the anuill, with more blows do wax the harder, and sooner will we break then bow, unless the Lord incline us: as appeareth in the example of Pharaoh, Saul, the Israelites, Isaiah 1. 5. and in our own experience.

Fourthly, we here learn, that the Lord is the principal and sole cause of our conversion, for until he incline and allure our hearts to leave our sins, and to return unto him, neither his promises nor his threatenings, neither his benefits nor his punishments will work in our hearts unfeigned repentance. And as this is manifest in this place, so also in diverse other places of Scripture. Jeremiah telleth us, that the Black-moore may as well change his skin, or the Leopard his spots, as we can do good, that are accustomed to evil, Ier. 13. 23. And therefore the Lord when he would convert his people, saith, that he will give them a new spirit, and taking the stoheart out of their bodies, will give them a heart of flesh, Ezech. 11. 19. so Ezech. 36. 26. And our Savior Christ teacheth us, that no man can come unto him, except the Father draw him, John. 6. 44. the Apostle likewise saith, that before our conversion, we are not only sick, but even dead in our sins, and therefore no more able to raise up our selves from the death of sin, to the life of righteousness, then a dead man to rise out of his grave, Ephes. 2. 1.

But it may be demanded, that if this be so, to what purpose serveth the ministry of the Word, and exhortations to repentance, seeing he speaketh in vain, that persuadeth a dead man to rise to life? I answer, that the ministry of the Word, is the means of our conversion, which the Lord by the inward operation of his holy Spirit, maketh effectual for this purpose, in the hearts of all his elect. These exhortations therefore unto repentance are not in vain, seeing the Lord worketh not upon men, as upon stocks and stones, but as upon reasonable creatures, whom he exhorteth to repentance, and withal working upon their hearts, by his holy Spirit, inclineth them to perform that unto which he exhorteth them; and as he outwardly commandeth, so inwardly he inclineth, and enableth them to do that which he commandeth: and hence it is, that our Savior saith, that the words which he spake were Spirit and life, John. 6. 63. because they were not like the law, which only commanded, and did not enable to yield obedience, but being made effectual by the Spirit, which gave life unto them, they both enjoined and wrought in us true obedience.

And this the Prophet implieth, when as he saith, that the Lord will allure or persuade them to turn unto him; so that his word is the instrument, whereby he doth not only move us, but thoroughly persuade us to true repentance: and this we may see verified, Act. 13. 43. in the example of Lydia, chap. 16. 14. 18. 4. 28. 23.

The use which we are to make hereof is, that we yield unto him the whole praise of our conversion, and not with the Papists share with him, ascribing part of the glory unto him, and part to our selves.

Secondly, seeing it is the work of God alone, we must not rest in our own power and strength, for the effecting of this great work, but we must call upon God for this grace, saying with the Church, Lament. 5. 21. Conuert us O Lord, and we shall be converted: much less are we to defer our conversion from day today, as though it were a matter which we can easily perform at our own pleasure, but considering it is the Lord's free gift, let us receive it when he offereth it, and turn unto him, when he allureth and persuadeth us to repentance.

And so likewise because it is the Lord alone, who allureth and turneth the heart, it behooveth all those who would convert others, not to rest too much in the force of their own eloquence, or the strength of their own reasons, but to join with their earnest labor and endeavor, humble and hearty prayers unto almighty God, desiring the assistance of his holy Spirit, by which alone their persuasions are made effectual to persuade.

Fifthly, we here learn, not to expect presently upon our conversion unto God, and adjoining to the Church, secure peace and flourishing prosperity: for after the Lord hath allured and persuaded us to turn unto him, he leadeth us into the wilderness of affliction, before he bringeth us to rest in our heavenly Canaan. The world that hated our head Christ, will also hate us which are his members, as our Savior hath told us, John. 16. 18. 19. Satan continually assayleth us, laboring to regain us into his thralldom: and though we had no outward molestation, yet our inbred enemy the flesh will not let us want cumbersome trouble and vexation. And therefore let us not look for a paradise in this world, which was appointed for our pilgrimage, nor expect victory and triumph, before we have undertaken and finished our warfare, neither let us imagine that we shall be conformable unto Christ in glory, before we have been conformable unto him in his afflictions, or that we shall reign with him, before we have suffered with him; or finally, that we can pass into the kingdom of heaven, but by many afflictions and tribulations. Examples hereof we have in Adam, Abel, Abraham, Isaac, Jacob, David, and in the Apostles, yea in our Savior Christ himself, who first suffered, and so entered into glory. And this is that which our Savior hath forewarned us of in many places, Mat. 10. 17. & 26. 38. 16. 24. 24. 9. John 15. 20. & 16. 20. 1. Thess. 3. 3. 4. 2. Tim. 3. 12. And therefore before we give our names unto Christ, and make profession of his Gospel, but let us, as he counselleth us, sit down, and with the wise builder count the cost, lest having begun this great work, and not being able or willing to finish it, we expose our selves to derision. Let us with the Apostle resolve to go forward in our Christian course, by honor and dishonor, evil report and good report, and make full account, if we will be followers of Christ, to wait upon him with our cross on our backs: otherwise, if we embrace Christ and his Gospel for worldly respects, we will be ready to forsake him when we see our hopes frustrate, with Judas, Simon Magus, and Demas. And though for a time we hear the Word with gladness, and bring forth the blade of a glorious profession, yet when the sun of affliction ariseth, it will wither, and in the time of temptation we shall fall away, Luk. 8. 13.

And these are the doctrines, which we are to observe out of the first benefit promised in the former part of the verse. Now out of the second benefit, namely, the comfort and consolation of the Church, promised in the latter part of this verse, these things are to be observed.

First, we here learn, that the Lord is the author of all true comfort, which he imparteth only unto those, whom he hath first allured and persuaded, that is, effectually called: for where there is no peace with God, nor peace of conscience, there is no sound comfort; but there is no such peace till we be converted, and reconciled unto God, according to that, Esa. 57. 21. Howsoever therefore worldlings may laugh from the teeth outward, yet they have no sound comfort, till the Lord convert them, and speak comfortably unto their hearts, their mirth being continually checked with the pangs of an evil conscience, which continually summoneth them to appear before God's judgment seat. No Traitour being condemned, can heartily rejoice, till he have his pardon, &c.

The use which we are to make hereof, is, that we do not seek for joy & consolation in worldly vanities, in the mean time being destitute of the comfort of God's Spirit; but first let us labor for assurance of our true conversion, and then being at peace with God, we shall be replenished with the joy of the holy Ghost. And secondly, seeing there is no true comfort till God the author of consolation speak unto our hearts, let us not seek it elsewhere, but with the Apostle beg it at God's hand by prayer: 2. Thess. 2. 16. 17.

Secondly, we here learn, that howsoever the people of God after their conversion are lead into the wilderness of affliction, yet they are not left desolate to be overwhelmed with their miseries: for though all other helps fail, the Lord himself will speak comfortably unto them, and keep them from fainting or sinking under the heaviest weight of affliction. Neither in truth is there any misery so intolerable, but it may be borne with patience and joyfulness of them, unto whom the Lord hath spoken by his word and Spirit, assuring them that they are reconciled unto him, and in his love and favor, that they have their sins pardoned, and have escaped condemnation, that all things shall work together for the best; and that these momentary and light afflictions shall cause unto them a superexcellent and eternal weight of glory. Examples hereof we have in Abraham, Jacob, David, Elias, in the Apostles, Act. 5. 11. in the Thessalonians, who received the word with much affliction, and with joy of the holy Ghost, 1. Thess. 1. 6. And finally in all the faithful, who being justified through faith, and being at peace with God, do not only rejoice under the hope of the glory of God, but also in tribulation, Rom. 5. 1. 2. 3.

And therefore when we hear of, or feel sharp affliction for the profession of the Gospel, let us not be daunted or discouraged, for the Lord when he hath brought us into this wilderness will speak comfortably unto us, he will not suffer us to be tempted above our power, but will give a good issue to all our trials, and will so arm us with inward comfort, that we shall easily endure all outward afflictions. So that when we are brought into the wilderness of affliction, so far are we to be from doubting of God's love and favor, and of the comfort of his Spirit, that then above all other times we are surely to expect them.

Thirdly, we are to observe the means whereby this comfort is derived unto us, namely, by God's speaking unto us; the which speech is twofold, the outward speech of the Gospel, containing the glad tidings of our reconciliation with God, and all the gracious promises of life and salvation in Christ; and the inward speech of the Spirit, crying in our hearts, Abba, Father, and testifying unto our spirits that we are the sons of God. And hence it is that the Spirit is called the Comforter, John. 16. 7. and our spiritual comfort the consolation of the Spirit, Act. 9. 31. If then we would have this inward joy and comfort, let us with all diligence and attention, hearken unto the glad tidings of the Gospel, and earnestly desire the Lord, that with the speech of his word he will join the speech of the Spirit, and with them both replenish our hearts with this sweet consolation.

Fourthly, we may observe, when the Lord speaketh comfortably unto us, namely, not whilst we live in impenitence and carnal security, but after that he hath brought us into the wilderness, that is, after that we are by manifold afflictions thoroughly humbled; when he hath brought us to a true sight and sense of our sins, so that we groan under them as under a heavy but then; and when he hath lead us as it were into a desert of desperation, by causing us to apprehend his anger, and the manifold punishments which are due unto us, &c. Where God's Ministers have an example for their imitation, not to speak the comfortable and glad tidings of the Gospels to those who sit by the flesh pots of Egypt, living in their carnal delights, with all sensual security, until first they be brought into the wilderness of affliction, and be humbled in the sight and sense of their sins.

Lastly, we may learn that it is the duty of God's Ministers, when they would replenish any with sound comfort, not so much to speak to the ear with witty conceits, human eloquence, and in the enticing speech of man's wisdom, but they must speak to the heart in the plain evidence of the spirit, and of power; otherwise their comforts will be but like David's music to Saul: for as whilst David played Saul was eased, but when he ceased, the wicked spirit returned and vexed Saul: so whilst one afflicted in conscience heareth their sweet tunes of consolation, which rather delight the ear, then touch the heart and conscience, though for the present they may bring some refreshing, yet when the sound ceaseth, the comfort vanisheth, and their terrors and doubtings return, and vex them no less then in former times.

ANd so much concerning the second benefit, which is the consolation of God's Spirit. Now in the third place he promiseth that he will not only be reconciled unto her, receiving her into his love and favor, and giving unto her the inward comfort and peace of conscience, but that he will also give further assurance of his favor and her reconciliation, by multiplying his temporal benefits upon her, the which shall not only in their own use be comfortable, but much more in respect that they are offered by God, and received by the Church, as pledges of God's eternal love, and earnest-penies of her heavenly happiness in God's kingdom; with all which she shall be so replenished with joy and true thankfulness, that she shall with all cheerfulness sing the praises of God, the author of all her welfare and felicity. All which is contained, verse. 15. in these words: And I [Vers. 15] will give her her vineyards from thence, and the valley of Achor for the door of hope, and she shall sing there as in the days of her youth, and as in the day when she came out of the land of Egypt. In which words is contained, first a benefit which God promiseth to the Church: and secondly the Churches thankfulness, which she returneth unto God for it. In the benefit promised is set down: first, the benefit it self: secondly, the time when God bestoweth it: and thirdly, the end why it is given and received. The benefit it self is expressed in these words, I will give her her vineyards, and the valley of Achor. Where the, Lord opposeth his benefits here promised to the punishments before denounted, verse. 12. for there he threateneth to take away her vines and fig trees, and here he promiseth to restore them again, and that with advantage, as is signified by the change of the word: for there he threateneth to take away her vines, and here he promiseth to give her vineyards, which consist of many vines; the which also is expressed in the plural number, to intimate their multitude and abundance.

Now under this one kind synecdochically are to be understood all other corporal benefits, of which before he had threatened to strip them, and all other of like nature, as before I have shown: and much more by these types and shadows we are allegorically to understand God's spiritual gifts and graces, which under them are usually signified, the Lord applying himself to the rudeness & ignorance of the Church in the time of her infancy, who could not conceive of God's spiritual benefits, unless they were after a palpable manner described and shadowed unto them.

And amongst many particulars he especially promiseth vineyards, the better to express God's large bounty and the Churches great plenty: for bread and food are necessary for the preservation of life, but wine aboundeth, the use whereof serving not only for sustentation, but also for comfort and delight; as the Psalmist showeth, Psal. 104. 14. 15. there he saith, that God giveth herbs and bread for the use of man▪ and wine to make glad his heart. Whereas therefore he promiseth to give them vineyards, the meaning is, that he would measure out his benefits with a large and plentiful hand, so as they should have abundance, and that not only for the relieving their necessity, but also for delight and comfort.

He saith further, that he will give her the valley of Achor. Where he still continueth the former Allegory, alluding to the deliverance of the people of Israel out of Egypt, who after that they had been tried a long time in the wilderness, they were at last brought into the borders of Canaan, and overcame the city Jericho, where Achan stealing the excommunicate thing, was by Joshua and the people brought into a valley near adjoining, where he and his family were stoned; which valley afterwards Joshua named the valley of Achor, because the people of Israel being overthrown by the men of Ai, were exceedingly troubled, so that their harts melted like water, as appeareth, Ios. 7. 5. the which reason of the name, Joshua himself giveth, verse. 25. 26. as it also signifieth, being derived from 〈 in non-Latin alphabet 〉 , turbauit.

But howsoever this valley of Achor, was to the people of Israel for a time a valley of trouble, yet afterwards it was unto them a place of great joy and comfort, both because they obtained victory against their enemies, the men of 〈 in non-Latin alphabet 〉 , and also because they enjoyed this valley, which was exceeding fertile and fruitful, especially of vines and fruitful trees.

Whereas then the Lord promiseth to give unto his Church the valley of Achor, the meaning is, that as the people of Israel, after they had wandered in the wilderness 40. years, destitute of corn, wine, oil, and all other benefits, saving those which the Lord miraculously bestowed; and in this respect, howsoever they were preserved by God, yet had they still the image of death before them, and after they had been tried, and humbled by many afflictions, were in God's appointed time brought into the confines of the land of Canaan, the country of Jericho, and the valley of Achor, where they enjoyed all these blessings with great comfort and contentation; so that in respect of the great and sudden alteration they seemed newly transported from death to life: So the Church in the time of the Gospel, after she is reconciled unto God, and hath passed thorough a wilderness of affliction, for her trial and humiliation, is not only sustained in the midst of all her troubles, with the inward comfort of God's Spirit, but also is further assured of God's love, by the outward testimony of his manifold benefits, wherewith she is replenished with such joy and consolation, that she seemeth unto her self restored from the death of sorrow and misery, to the life of comfort and happiness.

But yet whilst she remaineth in the valley of Achor, and but in the borders of the heavenly Canaan; howsoever she hath great cause of joy and contentment, in regard of the manifold benefits which God bestoweth upon her, yet is her joy often intermixed with sorrow and trouble, through that cursed Achan the flesh, which eagerly coveting the pleasures of sin, and the golden baits of wickedness, is thereby allured to sin, and to provoke God's wrath, by seasing upon unlawful pleasures and profits accursed by God: by which inward rebel she is betrayed unto her outward enemies, those cursed Canaanites, the world and the devil, so that for a time they prevail against her. But yet in the end she hath an happy issue out of all her afflictions: for as when Achan was stoned, Israel having hereby appeased God's wrath, obtained a famous victory against the men of Ai, so when the flesh is mortified which betrayed us, we obtain a glorious victory over the world and the devil, and so enter into a full possession of the heavenly Canaan.

And thus appeareth the great similitude, which is between the passage of the children of Israel out of Egypt, into the land of promise, and our passage out of the spiritual Egypt, the kingdom of sin and Satan, into the heavenly Canaan, the true country and inheritance of all the Saints, which moved the Lord allegorically to allude unto it in this place, as also Isaiah 65. 10.

And this is the benefit here promised. The second thing specified, is the time when the Lord would bestow it, in this phrase, from thence, which in the Scriptures is sometimes referred to the time, and sometime to the place, and accordingly here it is diversely interpreted, by some, of the place, referring it to the desert; namely, that as soon as they came out of the wilderness of affliction, they should enter into this valley of pleasure: by others, of the time, understanding it thus; from thence forward, or as soon as I have brought her thorough the wilderness, and have replenished her with the inward comfort of my Spirit, I will give her a real assurance of my love, and not only speak comfortably unto her heart, by my word and Spirit, but also in effect and deed, assure her further of my love and favor, by multiplying upon her my mercies and manifold benefits. The which interpretation is not much different from the other, but the rather to be embraced, because it hath better dependency with the former benefit: for as soon as the Lord hath inwardly comforted his people by his word and Spirit, then presently he giveth them a true sense of his love and favor, by bestowing upon them innumerable benefits, spiritual and temporal.

The third thing here expressed, is the end why God giveth, and the Church receiveth these his gifts and graces, not only that she may have by them joy and comfort in their present use, but that they may serve as pledges and earnest penies, to confirm their hope and assurance of the possession of eternal happiness, the which is signified by this phrase, For the door of hope. For that is said to be the door of hope, which giveth entrance unto hope, by offering some assurance that we shall obtain the thing hoped for. As therefore the Lord gave to the people of Israel the valley of Achor, that it should be unto them a door of hope, because the possession of the borders was a pledge unto them, that they should enjoy the whole land of promise: so the manifold benefits which the Lord bestoweth upon the faithful, whilst they be in the borders of Canaan, the Church militant, are unto them a door of hope, being assured pledges, that after we have a while fought with our spiritual enemies, we shall have full possession of the heavenly Canaan, and the new Jerusalem.

And these are the benefits which are here allegorically promised. Now the reason why the Lord speaking of the spiritual deliverance and happiness of his people, alludeth to their temporal deliverance out of Egypt, and entrance into the land of Canaan; was first, that hereby he might strengthen their faith in the full assurance of his promises, seeing they had already experience of his truth, power, mercy, and goodness in their former deliverance, when as the grievous sins, and great unworthiness of their forefathers, could not move him to change his purpose, nor frustrate his word, because his covenant was grounded, not upon their deserts, but upon his own undeserved love, and mere good will. And secondly, in promising new benefits, he doth by this allusion put them in mind of the old, that by the remembrance of these, and hope of the other, they might be moved to true thankfulness and obedience.

The second thing to be considered in this verse, is the Churches joy and thankfulness, in the present fruition of God's gifts, and future hope of greater benefits, signified in these words, And she shall sing there as in the days of her youth, and as in the day when as she came up out of the land of Egypt. In which words is expressed the Churches joy and thankfulness, together with the place or time thereof; their joy and thankfulness is signified by their singing of praises unto God, the author of all these benefits, which continuing in the former allegory and allusion, he compareth to that rejoicing, and praising God, which the Israelites used after their deliverance out of Egypt, when as they saw Pharaoh and his army drowned in the red sea, of which we may read, Exod. 15. under which special we are generally to understand all their rejoicing and songs of praises, for all God's benefits, especially when they were in the valley of Achor, and had entered into the possession of the land of promise.

Whereas then he saith, that she shall sing as in the days of her youth and childhood: we are hereby to understand the time of her coming out of the Egyptian servitude, which is fitly compared to the birth and infancy of the Church, as before I have shown in verse. 3. and therefore the words following are added, exegetic • s, by way of exposition plainly expressing what is meant by the time of her childhood, namely, the day when she ascended out of the land of Egypt.

The meaning therefore of these words is this, y ^t as the people of Israel after their deliverance out of the Egyptian bondage, and after that they enjoyed God's manifold blessings in the valley of Achor, did rejoice before the Lord, and expressed their joy by singing his praises: so the true Israel of God, in the time of the Gospel, after they are delivered out of the spiritual bondage of sin and Satan, and are made partakers of all God's manifold blessings, both spiritual and temporal, being filled, not only with joy, but also with thankfulness, having nothing else to return to the Lord for all his benefits, they burst forth into praises and thanksgivings.

The time or place when the Church shall perform this duty, is expressed in this word, there: whereby is signified, that they shall thus rejoice and praise God in the valley of Achor, whilst they were in the vineyards, which God had given them. Where he alludeth to the custom of grape-gathers in ancient time, who whilst they gathered their grapes and trode in the Wine-press, sang praises unto God; unto which custom the Prophet alludeth, Esa. 16. 10. whereby is signified, that great should be the Churches alacrity in praising God, so as she should not defer this duty, or slothfully go about it, but even in the fruition of God's benefits she shall be so filled with joy and comfort, that not being able to contain her self, she shall presently burst forth into his praises; and that not after a vulgar manner, as those who have received ordinary benefits, but like unto those who are raised from death to life, from sorrow and misery to all joy and happiness.

And so much for the meaning of the words. The doctrines [The Doctrines.] hence to be observed are these. First, here we learn, that after the Lord hath allured us and spoken unto our hearts by his word and Spirit, that is, after that he hath converted and brought us to repentance, and given unto us inward comfort, peace of conscience, and joy in the holy Ghost, then doth he give unto us further assurance of his love, and our reconciliation, by multiplying upon us not only corporal but also spiritual benefits.

Whence we learn, first, that if we desire to be made partakers of God's temporal benefits, we do above all things labor after true conversion, and to feel the kingdom of Jesus Christ erected in our hearts, and the inward joy and comfort of God's Spirit, and then will the Lord also give us vineyards and the valley of Achor, that is, abundance of his benefits, not only sufficient for our necessary sustenance, but also for our honest delight: according to that, Matth. 6. 33. Yea but the faithful sometimes want these things. I answer, if the Lord withdraw temporal benefits, instead of them he bestoweth more excellent gifts, even his spiritual graces, faith, hope, patience, &c. as appeareth in the example of Job. And though they have no superfluity, yet they have sufficiency, which they enjoy with great comfort and contentation: for either the Lord fitteth their state to their minds, or their minds to their state; as appeareth in the example of the people of God, fed daily with Manna, and water springing out of the rock, of Elias fed with Ravens, of the poor widow sustained by her cruise of oil and handful of meal. Yea and how little soever the faithful have, yet are they better provided for then the wicked in the midst of all their abundance: for this may fail, be spent, or taken away, but God's providence will never fail in providing for his, neither will the fountain of his bounty be ever dry, although it do not at all times flow alike plentifully and with a full stream: Psal. 37. 16. 17.

Again, whereas under these vineyards and valley of Achor, are promised not only corporal benefits, but also spiritual graces; hence we learn, that we are first allured and converted before these gifts of God's Spirit are bestowed upon us; and therefore our inward graces and virtues are no causes moving the Lord to convert and call us, but effects of our vocation; neither doth the Lord allure and call us because we are furnished with these graces, but he therefore furnisheth us with them, because he hath called us: Rom. 8. 30.

And lastly, from hence we learn, not to expect full assurance of God's love and our reconciliation all at once, but by one degree after another: for first God allureth us, and then speaketh comfortably unto us by his word and Spirit, assuring us that we are his children, the which assurance is more and more confirmed when he giveth unto us the portion of his children his spiritual graces and temporal benefits.

Secondly, we may here observe, that howsoever the Lord giveth unto the faithful plenty of vineyards, & the valley of Achor, that is, innumerable benefits both spiritual and temporal, yet not without the mixture of many crosses and calamities. For as long as we are in this life, our prosperity is mingled with affliction, our joy with sorrow; and so long as we are but in the borders of our heavenly Canaan, this valley of pleasure shall be unto us also Achor, that is, the valley of trouble; partly in regard of our treacherous flesh, which being allured with unlawful pleasures and profits doth move us to offend God, whereby we are hindered in our journey towards our heavenly country; and wanting the feeling of our assurance of attaining to our eternal rest, we are turmoiled with fear and doubting, and afflicted with much sorrow and heaviness of spirit: and partly in respect of those cruel assaults which the cursed Canaanites, the world and the devil make against us, wherewith we are sometimes foiled, and always troubled. But yet we are not hereby to be discouraged, for the Lord will give a good issue to all our trials, and in the end will grant unto us a glorious victory over all our enemies; and changing this valley of trouble into a valley of triumph, will so bring us into full possession of our heavenly Canaan, where we shall obtain comfort, without mixture of affliction, joy without sorrow, and eternal rest from the assaults of all our enemies.

When as then we are in any affliction, let us remember, that though the Lord for a time seem to frown upon us, yet in the end he will turn unto us his gracious countenance, and whilst we are in the confines of God's kingdom the Church militant, let us patiently bear our cross, remembering that ere long we shall have full possession of our heavenly Canaan, where we shall enjoy a perpetual rest from all troubles, and be fully replenished with all joy and happiness.

Thirdly, we here learn, that the Lord bestoweth his temporal benefits corporal and spiritual, upon the faithful, not only for their present use and comfort, but also for the confirming and increasing of their faith and hope, in the assurance of far more excellent gifts, even the invaluable treasures of his eternal kingdom; for he giveth the valley of Achor for the door of hope, that is, the benefits of this life, that they may be pledges and earnest penies, to assure us of all his benefits belonging to the life to come. The which as it may be understood of all God's gifts bestowed upon the faithful, so especially of the inward graces of God's sanctifying Spirit, namely, charity, zeal, patience, humility, love to the Gospel, sanctification of life, and the rest: so that whosoever find themselves endued therewith, they may be assured that they have so many pledges and earnest penies of their eternal happiness, and that it is not possible that their hope should become void and frustrate, which the Lord hath confirmed with so many seals. The consideration whereof should make us to labor above all things for these spiritual gifts and graces, whereby this door of hope may be opened unto us, and we confirmed in the assurance of our election and salvation: unto which duty the Apostle exhorteth us, 2. Pet. 1. 10. especially let us by all means seek to obtain the gift of God's Spirit, which giveth unto us an assured testimony that we are his children and heirs of eternal life, Rom. 8. 16. 17. sealeth up this assurance in our harts and consciences, Eph. 1. 13. and also is the pledge and earnest penny of our heavenly inheritance, 2. Cor. 1. 22.

Fourthly, whereas the Lord making new promises, doth shadow them out under the allegory of ancient benefits, to the end that our assurance of future blessings, by experience of his former goodness and truth, may be ratified and confirmed, and that in remembrance of pasted benefits, in the fruition of his present blessings, and in assured hope of his future goodness we may be stirred up to true thankfulness and obedience: let us learn hereby, seeing we stand in need of all these helps, to make this profitable use of them, that is, first let us call to mind God's mercies of old, of which our selves have had experience, as also his goodness, truth, and power, which he hath shown towards others, in preserving, sustaining and defending them, and so shall we with greater affiance and confidence depend upon his never failing promises, and all ruling providence in the midst of all extremities. And secondly, let us not only think upon those benefits, which we presently enjoy, but let them serve also to call to our remembrance God's former goodness towards us, as also those more excellent blessings and rich treasures of his heavenly kingdom, whereof all these are but pledges and earnest penies, that so this threefold cable of God's gracious benefits, being as it were twisted together in our memories, may more strongly draw us to true thankfulness and obedience, and that this infinite flame of his love towards us, may at least kindle in our hearts some sparks of love towards him again.

And these are the doctrines to be observed out of the benefits here promised. Now out of the Churches duty, we may further observe, that whosoever are made partakers of the former benefits, they are also hereby filled with joy and gladness, the which they express by singing God's praises, not only with the voice, but also with the heart, and by glorifying God's name, not only with verbal thankfulness, but also with the fruits of holy obedience, in the whole course of their lives: for as certainly as God promiseth our reconciliation, conversion, and all other his benefits; so doth he likewise promise, that those that are possessed of them, shall laud and magnify his name. And therefore whosoever have not this inward joy & gladness in their harts, nor express the same by lauding and magnifying God's name, it is certain they have no true taste of God's spiritual benefits. For this inward fire of joy and thankfulness will not be smothered in the heart, but the flame thereof will burst out into praises and thanksgiving. Now because everyone may say, that he is filled with inward joy, and may fain and strain out a verbal thankfulness, therefore we must labor to approve them by our outward actions, and a continual course of holy obedience, to be true and sincere, and so they will give us assurance that we have indeed our part in all the former benefits; which otherwise we cannot have, seeing the Lord giveth the one as well as the other, and to this end bestoweth his benefits, that we may glorify his name by thankfulness and obedience, as appeareth, 1. Pet. 2. 9. 1. Cor. 6. 20.

Secondly, we may observe, that this our thankfulness is not to be deferred, but presently to be expressed, even whilst we are in the vineyards, that is, whilst our hearts are replenished with joy, in regard of the comfortable use of God's present benefits, and our assured hope of those greater mercies in the time to come; for negligent delays cause forgetfulness, which is also the mother of the grossest kind of unthankfulness. But contrariwise, then will our praises and thanksgivings be most zealous and fervent, when they issue from a heart presently inflamed with the joyful sense of God's benefits. An example hereof we have in David, 2. Sam. 7. 18. in the Israelites, Exod. 15. 1. in the Virgin Marie, Luk. 1. 46.

Thirdly, we may here observe, that as the joy, so the praises and thanksgivings of God's people are not slight and ordinary, but exceeding great and fervent, not only like unto the joy in harvest, that is, in the fruition of God's common benefits; but like the joy wherewith men rejoice after some famous victory obtained against their enemies, yea and such enemies as have in former times held them in most servile and slavish servitude: for this was the joy of the Israelites, unto which the Prophet compareth here the joy and thankfulness of the faithful. Yea in truth, so much our joy and thankfulness should exceed theirs, as the greatness of the benefit of our spiritual deliverance, out of the miserable captivity of sin and Satan, exceedeth the deliverance of the Israelites out of the bondage of Egypt. We must then rejoice and be as thankful as those ought to be, who have passed from death to life, from the greatest misery to the highest happiness, and are exalted from being the firebrands of hell, to be the sons of God and heirs of heaven.

ANd so much concerning the second benefit. In the third place the Lord promiseth, that he will give grace to his Church and people, that they shall embrace his pure worship and service, and abolish all idolatry and superstition, in these words, Vers. 16. And at that day, saith the Lord, you [Vers. 16. 17.] shall call me Ishi, and shall call me no more Baali. Vers. 17. For I will take away the names of Baali out of her mouth, and they shall no more be remembered by their names. In which words the Lord promiseth two things, first, that he will restore his sincere worship: secondly, that he will root out all idolatry. The former, in these words, And at that day, saith the Lord, shall you call me Ishi. Where is set down, first, the time when the Church should perform this duty: and secondly, the duty it self. The time in these words, And at that day; that is, when the Lord hath effectually called her, spoken comfortably unto her, and multiplied his benefits upon her, then should she in love and thankfulness, show her self zealous in offering unto God his pure worship, and in abolishing all relics of idolatry.

The duty which the Lord promiseth she shall perform, is, that she shall call him Ishi, that is, my husband: where the Lord alludeth to the covenant which is made between him and his Church, wherein the Lord promiseth, that she shall be his spouse, and she promiseth that she will acknowledge the Lord alone to be her husband, and perform all duties of a wife unto him. As though he should say, Howsoever in former times thou hast run after thy lovers, yet when I have called and converted thee, thou shalt remember the covenant of marriage between us made, and so forsaking thy idols, thou shalt acknowledge and profess, that I alone am thy husband. Now whereas he saith, that she shall call him Ishi, we are first hereby to understand, that the Church mindful of her covenant, shall embrace him as her only husband, not verbally alone, or with an idle show, but in deed and truth behaving her self towards him, as it becometh the Lord's spouse, that is, first in general, she shall worship and serve him purely and sincerely, according to his will; more specially, that she shall observe conjugal fidelity, love him above all, depend upon him alone, with a true affiance for all blessings, and call upon his name: the which duty is implied in the text, for it is not said, she shall call me husband, but Ishi, O my husband, namely, inuocating his name by prayer.

Secondly, he showeth here, that the Church shall not only internally worship the Lord, as her only husband in Spirit and truth, but also that she shall outwardly make profession hereof; which is implied in that he saith, she shall call him husband, and not only acknowledge him so to be in her heart and mind.

And this is the first duty which the Lord promiseth that the Church shall perform. The other is, that as she should be careful to advance his pure worship, so she should show the like zeal in abolishing all relics of idolatry; signified in these words, And thou shalt call me no more Baali, or, O my Baal; that is, As I would not have thee to join idols with me in my worship, so I would not have thee to worship and call upon me in an idol, or after an idolatrous manner, but in spirit and truth, purely & sincerely. Where the Lord showeth, first, that the Church shall not only worship him, but also that she should worship him alone, and renounce all her idols and false gods. Secondly, that she shall not worship him after an idolatrous manner in images and idols, as it was the manner of the Israelites, who worshipped God in the idol Baal, as appeareth in this place, but shall come unto him immediately, and not by a substitute or inferior patron, and call upon him who is a Spirit spiritually, and not in an image.

But the image of Baal being abolished, why would not the Lord be called upon by the name of Baal, seeing it signifieth a god, lord, or patron, and sometime also a husband, as well as Ish? I answer, the Lord would be called Ish, rather then Baal, first, because Baal being a name of empire and dominion, brought with it some servile fear; the other name Ish signifying properly a husband, offereth nothing to our consideration but love, fidelity, grace and protection; and therefore the Lord refuseth the former name, in the time of the Gospel, as being too austere, savoring only of authority and Lordship, and will be called by the amiable name of Ish, or husband, to show that he hath renewed his covenant, is reconciled to his Church, and is now become most loving and gracious unto her.

The second cause, which I take to be the more principal, is, that he might hereby show his detestation of idolatry, in that he would not endure to be called by the name of an idol, though otherwise good in it own signification. And this his detestation he further showeth, when as he saith, that they should be so far from worshipping idols, or him in them, that they should not so much as name them: Vers. 17. For I will take away the names of Baali out of her mouth, &c. Where is set down, who it is that thus purgeth the Church from all the relics of idolatry, namely, the Lord himself, I will take away. Secondly, the manner or degree, how it must be purged, to wit, from all the relics of idolatry and superstition, so that it shall not be lawful for the people of God so much as to name an idol, unless it be as they name the devil with hatred and detestation. The like places unto this we have, Exod. 23. 13. Ye shall make no mention of the name of other gods, neither shall it be heard out of thy mouth. Deut. 12. 3. Ye shall utterly destroy all the places wherein the nations which ye shall possess, served their gods upon the high mountains, &c. 3. Ye shall hew down the graven images of their gods, and abolish their names out of that place. An example whereof we have in David, Psal. 16. 4. 5. Their offerings of blood will I not offer, nor make mention of their names with my lips.

Thirdly, he expresseth the end why he would not have them so much as name idols, to wit, that they may no more be remembered by their names, that is, that having nothing to do with idols, neither in deed nor word, the memory of them may perish, and men may be freed from all danger of falling into idolatry; which being preserved, there remaineth a continual bait to entice us, which in regard of our corruption and proneness to idolatry, we are apt to swallow, to our perdition.

And this is the meaning of these words. The doctrines [The Doctrines.] which arise out of them are these. First, out of the 16. verse we may observe, that as soon as we are converted and assured of God's love by the inward testimony of his Spirit, confirmed by innumerable his gracious benefits, which are so many earnest penies and pledges of his favor and our reconciliation, then doth the Lord also give us this grace to show our selves forward in the duties of his worship and service, and in rooting out all superstition and idolatry. If therefore we be truly converted and endued with God's Spirit, and with the graces thereof, then will we also be zealous and devout in performing service unto God, in hearing his word, calling upon his name, receiving the Sacraments, &c. as also in purging our selves from idolatry and superstition, and in removing all false means of his worship: but if this care and zeal be wanting, it is manifest, that as yet we are not converted, nor have tasted of the comfort of God's Spirit, and the graces thereof: for when God hath bestowed these, then at that day also he stirreth us up to love and serve him, as our Lord and husband, forsaking all idols and idol worship, as appeareth in this place.

Secondly, we may observe, that those who are truly converted and endued with God's Spirit, they do not only inwardly serve the Lord as their only husband, but also outwardly make a confession hereof to the glory of God and edification of others: for it is not said here that the Church and members thereof should only in heart acknowledge, but also by voice profess, that God was her husband, and forsake and disclaim with the like open plainness idols and idolatrous worship. And surely this is a singular fruit of our saith and unfeigned repentance, when as we do not only serve the Lord, and embrace his true religion in our hearts and souls, but also make an outward profession hereof to all the world, though thereby we expose our selves to the scoffs and contempt, obloquy and slander, malice and violence of profane and wicked men. Which holy duty is commended to God's servants in many places: Matth. 5. 16. 1. Pet. 2. 12. 3. 15. Rom. 10. 10. An example whereof we have in David, Psal. 22. 22. in the blind man, John. 9. in the Apostles, Act. 5. in Paul, Act. 24. 14. With which holy profession whosoever glorifieth God, the Lord will give glory unto him, by professing and acknowledging him for his son and heir of heaven: Matth. 10. 32.

Thirdly, we may observe, that the Prophet speaking of those duties which the Church being converted and reconciled unto God should perform unto him, comprehendeth them all under this one, that she should call him husband, because indeed it containeth all the rest, as being the fountain from which they spring. For if we embrace the Lord as our husband, then have we given him both our heart and hand, then have we plighted unto him our faith, and then do we also love him above all, fear his displeasure, depend upon his providence, and show our selves zealous in performing all good duties unto him. Of which inward graces and outward obedience, whosoever are destitute, they are not espoused unto God, &c.

Fourthly, we here learn, that it is not only unlawful to worship idols, but also to worship the true God in them. Neither did the Israelites worship the image of Baal, or the false god Baal, thereby represented, but in the idol they worshipped the true Jehovah: for he doth not here forbid them to worship Baal, the god of the Sidonians, but that they should call him anymore Baal, that is, call upon and worship him in the image. So that the Papists excuse, under which they mask their idolatry, is vain and frivolous: for they say that they worship not the images, before which they fall, but God in them: and likewise when they worship Saints departed, they affirm that they worship God in and by them. The which their assertion is false, as appeareth by their falling down before them, their making of vows, offering oblations, and their going on pilgrimage unto them: and though it were true, that they did not worship them, but God in them, yet hereby they are not cleared, seeing they commit the same idolatry which God here condemneth in the Israelites.

Lastly, we here observe, that the Lord is now no more to be esteemed of the Church a severe Lord or fearful Judge, but as a gracious and loving husband. The consideration whereof serveth, first to replenish our hearts with all joy and comfort, in that we who were enemies and strangers, are admitted into so near league of friendship, and into so inviolable a bond of love and amity with God, as is between a most loving husband, and his beloved spouse. Secondly, it serveth notably for the confirming our saith and affiance in God, in the midst of all wants, dangers and extremities, in that we have a husband who is most able and ready to protect and provide for us. Thirdly, it serveth to confute the doctrine and practice of the Papists, who dare not go directly unto God by prayer, but by the mediation of Saints: for if Christ be espoused unto us, to whom may we prefer our suites with greater boldness and confidence, then unto our gracious husband? or who is more near unto us, then Christ, or more dear unto Christ then we, his beloved spouse, that we should make choice of, to be out Mediator between us and him? And lastly, here we learn how we should perform our obedience unto God, not servilely for fear, as unto a terrible and straight master, but with love and reverence, as unto a gracious husband, whose will we perform, rather to avoid thereby his displeasure, then for any hope of gain, or fear of punishment.

And these are the doctrines to be observed out of the 16. verse. Out of the 17. verse we may further observe, who it is that purgeth the Church from all idolatry and superstition, and restoreth God's true and sincere worship and service, namely, the Lord himself, I will take away; So that it is not in the will and purpose, nor in the power and policy of man, to work this great alteration and reformation first and principally; for man in his own nature is prone to idolatry and superstition, and when he is once entered into it, instead of returning out of this puddle, he is ready, being over y ^e shoes, to plunge himself over head and ears; but it is the Lord himself, who illuminateth our eyes with the knowledge of his truth, and enableth us to discern the sottishnes of superstition, and the filthiness of our spiritual whoredoms, and moveth our harts to loath and detest them, & to embrace his true religion and sincere worship. And therefore, when as we would have the house of God clearly purged from all relics of superstitiō, we must not only every man in his place and calling, further as much as in us lieth this good work, but principally we are all in general to join together in prayer unto God, desiring his assistance for the effecting of it, for he is the chief cause thereof, and the greatest Potentates of the earth are in this work but his instruments and deputies, whom he can easily incline to effect it, when so it pleaseth him: Prov. 21. 1.

Secondly, we may observe, that there cannot too great preciseness, care and diligence be used, in purging the Church from all relics of idolatry and superstition, and in restoring the purity of religion and God's true worship, according to the prescript rule of his Word; as appeareth in this place, where the Lord refuseth to be called by the name of Baal, though good in it own signification, because it had been abused to idolatry, and enjoineth his people not so much as to mention the name of an idol. The like places are those before quoted, Exod. 23. 13. Deut. 12. 2. 3. Psal. 16. 4. 5. to which we may add Zach. 13. 2. I will cut off the names of the Idols out of the land, and they shall no more be remembered: and Isaiah 30. 22. Ye shall pollute the covering of the images of silver, and the rich ornament of the images of gold, and cast them away as a menstruous cloth, and you shall say unto it, get thee hence.

This rule then is to be observed of all, who reform the Church, that they root out idolatry and superstition, both head and tail, in substance and ceremony, and not suffer an idolatrous or superstitious name to remain: yea they are not only to remove things out of the Church, which are idolatrous and superstitious in their own nature, but also such indifferent things, as being lawful in themselves are abused to idolatry; because through the corruption of our nature, all means and occasions, to put us in mind of idolatry, are so many traps to catch us, and so many baits to allure us to fall into this sin again. So here the Lord will not have his people to name Baalims, because he would not have them so much as remembered. But lest it might be objected, that these idolatrous names are originally evil, we shall also find, Ier. 23. 36. that the Lord forbiddeth to call his Word, the burden of the Lord, notwithstanding that it was his own phrase by the mouth of his Prophets, because it was now grown amongst the people into obloquy and contempt. And Hezekiah is commended for breaking the brazen serpent, which was made by God's appointment, because the people abused it to idolatry, 2. King. 18. 4. Yea but who hath this authority to purge the Church from all relics of idolatry? I answer, chief Governors, Princes, and supreme Magistrates, who are appointed by God to be the nursing fathers of the Church; neither may private men intermeddle with public reformation, but only the Governors of the Church, as we may see it confirmed by innumerable presidents in God's word. And they, as I said, are to root out idolatry and all relics thereof; for this is a singular duty belonging unto them, which is so much commended in those godly Magistrates and Kings, Moses, David, Hezekiah, Josiah, and the rest: the neglect whereof, we shall find condemned in other Kings, though virtuous and religious, who restoring God's true religion, yet suffered the groves and high places to remain.

But if this duty be neglected by Magistrates, how are private men to behave themselves? I answer, they must contain their courses within the compass of their calling, and in the first place they must seek to reform themselves, and those under their private charge, purging & preserving them as from all other sins, so especially from all manner of idolatry and superstition; and for the public reformation they are to further it, as private men, by petition, the help of their friends, and best means, especially they are to commend God's cause into his own hands, by fervent and continual prayer, who is able to bring it to pass, by just and lawful courses.

But may they join themselves to such Churches as are spotted with imperfections? I answer, there are some corruptions which are substantial and undermine the foundation of religion, and these may justly cause a separation: but there are others in ceremonies and circumstances only, the substance and parts of religion and God's worship remaining sound and unshaken; and these are not causes sufficient to make a rent from the Church, seeing there was never any Church without her wants and imperfections: and seeing where the foundation remaineth sure (as it doth where the Word is purely and sincerely taught, and the Sacraments administered according to Christ's institution) there we may be built up in Christ, and attain unto eternal salvation.

And as the people are not for these wants and imperfections to leave the public service of God, so neither (as I take it) are God's Ministers to forsake their ministry, without the help whereof, the people cannot publicly worship God, nor be built up in Christ, and edified in their holy faith, rather then they will undergo some rites and ceremonies, though very inconvenient, if it cannot be proved that they are in their use simply evil and unlawful: Neither do I think any inconvenience so great, as the neglect of preaching Christ crucified, &c. 1. Cor. 9. 16.

Thirdly, whereas God saith, that his people shall not so much as name idols, unless it be with hatred and detestation, here is condemned the profane practice of our Poets, who think their poems are not artificial, and in the right poetical vain, unless they be stuffed with the names of Heathen idols, as Jupiter, Apollo, Pallas, Venus, Cupid, and such like; sometime also in a profane devotion, inuocating their help, for the perfecting of their poesie: but accursed be that vain, wit, or eloquence which sacrilegiously robbeth God of his honor, & bestoweth it upon idols, whether it be done in jest or earnest. So likewise here is condemned their practice, who swear by the idol of the Mass, by the Rhood, and such like idols; for what is this but to renew their credit by an honorable remembrance of them, and after an idolatrous manner to seat them in God's place, which we are not so much as to name, without branding them with some note of hatred and detestation?

ANd so much concerning the third benefit which the Lord promiseth to the Church. The fourth followeth, which is peace, tranquility, and immunity from dangers. Vers. 18. And in that day will I make a covenant for them, with [Vers. 18] the wild beasts, and with the fowls of the heaven, and with that that creepeth upon the earth; and I will break the bow, and the sword, and the battle, out of the earth, and will make them to sleep safely. In which words the Lord promiseth, that he will so watch over his Church and people with his providence, that they shall have security and peaceable rest, though they be compassed about with dangers and manifold evils; and amongst others he maketh choice of two, to signify all the rest, namely, that he would deliver them: first, from the brutish rage and violence of unreasonable creatures: and secondly, from the force and violence of men, who shall oppose against them. The first is expressed in these words, I will make in that day a covenant for them with the wild beasts. Where the Lord showeth, that when his people were converted and reconciled unto him, he would not only bestow upon them his benefits both spiritual and corporal, but also defend them from dangers, so that no evil should come unto them: and particularly, he promiseth to protect them from unreasonable creatures, which are all referred to three sorts: first beasts, as Bears, Lions, Tigres, Wolves, &c. secondly, the fowls of heaven, by which he understandeth all ravenous and harmful birds; thirdly creeping things, as serpents, canker worms, locusts, caterpillars, and such like.

All which creatures before the fall were by God's appointment under man's lordship and dominion, yielding unto him voluntary and free obedience, but after by his sin and rebellion, man had made God his enemy, he lost his sovereignty, the creatures rebelling against him, who was a rebel to their great Lord and Creator, and pulling their necks out of the yoke of their subjection; and whereas before they peaceably obeyed him, now they were willing to be the Lord's ready instruments to inflict deserved punishments, and bring man to destruction; the water to drown him, as it did the whole world; the fire to burn him, as it did Sodom; the air to poison and infect him, as in the time of the pestilence; the earth to swallow him, as it did Dathan and his followers; the bears to devour him, as they did the 42. children at the prayer of Elisha; the lions to destroy him, as they did the Samaritans; Serpents to sting him, as they did the Israelites; yea even the basest creatures have both will & power enough when God giveth sign of battle, as frogs, caterpillars, lice, as we may see in the plagues of Egypt, and in the example of Herod devoured by lice.

And therefore when the Lord mustereth and marshalleth up together his army of judgments, wherewith he punisheth the rebellion and sin of man, cruel and noisome beasts are one choice band wherewith he assaulteth him, as appeareth Levite. 26. 22. Ezech. 14. 15. But when as man in Christ is reconciled unto God, then also the Lord beginneth to restore unto him his dominion over the creatures, and maketh a covenant with them for man, that is, causeth them to become harmless, so that they shall not be either willing or able to hurt any of his children. And this is that which the Lord promiseth to those that fear him, Psal. 91. 13. Ezech. 34. 25. So also Eliphaz speaketh notably to this purpose, Job 5. 22. 23. Howsoever therefore God's children are compassed about with dangers, yet they shall be safe under the shadow of his wings, Psal. 91. 1. 4. And in the midst of turmoyles and molestations, their soul shall dwell at ease, as it is Psal. 25. 13.

But it may be demanded how this promise is accomplished, seeing the godly man hath these beasts in subjection no more then the wicked, and oftentimes they are alike hurtful and pernicious unto both. I answer, first, that the Lord doth perform this promise as he doth all other concerning worldly and temporal benefits and deliverances, namely, not absolutely, but conditionally, so far forth as they will stand with his glory and the good and salvation of his children: and if at any time it fall out otherwise, then though he inflicteth upon them the contrary afflictions, troubles and dangers, yet he sanctifieth them for the accomplishing of these main ends, the furthering of his own glory and their salvation, so as they are not hurtful, but exceeding good and profitable unto them. And thus the Lord performeth his promise of preserving his children from brute beasts and such like dangers, so that either they may be assured of deliverance from them, which usually the Lord granteth, as we may see in the example of Daniel in the lions den, and Paul whom the viper could not hurt; or otherwise if they be overtaken of these dangers it is for their good, seeing all things, even afflictions themselves, work together for the best to God's elect, Rom. 8. 28.

Secondly, we are to know, that the Lord doth usually in the Old Testament, under the promises of temporal benefits and deliverances, with which the people were best acquainted, shadow out unto them his spiritual grace and protection; and so here particularly he promiseth protection and deliverance from brute and savage beasts, with which the Israelites were much vexed and endangered, that by this benefit which they could feelingly apprehend, he might lead them as it were by the hand, and bring them to a full assurance of his protection and careful providence, always watching over them for their deliverance out of all dangers, especially from the fury and malice of our spiritual enemies, sin, Satan, and the world, who never cease assaulting of God's elect. 1. Pet. 5. 8.

Thirdly, this covenant of peace and harmlessness may be said to be made between all creatures and God's children, because after they are reconciled unto God, and become his sons by adoption and grace, then is their ancient title and right of dominion and rule over all the creatures renewed, which was lost by the fall; into the possessiō of which right they enter in this life, but enjoy it not in full perfection until y ^e life to come; for the subjection of the creatures unto us dependeth upon our subjection and obedience to God, and therefore because this is but begun and imperfect in this life, theirs also to us is imperfect and but in part.

And this is the first part of our peace and security, which respecteth the brute creatures. Now because there is no greater enemy to man then man, according to the proverb, Homo homini lupus, therefore the Lord likewise promiseth his Church peace and security, in respect of those manifold dangers which men might cause unto them; And I will break the bow and the sword, &c. Where under these instruments of war, the sword and bow, we are to understand war it self; as though he should say, I will not only make peace between my Church and the brute creatures, but also between men themselves, so that all war, hatred and contention shall cease, and flourishing peace and tranquility shall be established upon the earth. The like places unto this we have, Esa. 2. 4. and 11. 6. 7. 8. 9. and 32. 17. 18.

Yea but the Church is not freed from wars, nay rather as soon as we profess our selves God's servants, we are sure to have the world to be our enemy, who bendeth all her force against God's Saints, and laboreth both by secret treason and by open force to bring them to destruction. And again, our Savior hath taught us, that he came not to bring peace but war, even between nearest friends; and that in these latter times we are especially to expect wars, uproars, and cōtentions; how therefore is this promise accomplished? I answer, it is performed either in respect of an outward and worldly, or an inward and spiritual peace. If we understand it in the first sense, then this promise of a worldly peace (being a temporary benefit) is to be understood with the condition and limitation before prefixed, namely, of God's glory and our spiritual good.

Secondly, God thus performeth his promise, not by freeing them altogether from wars, but by defending and delivering them in the day of battle, so as the force and fury of their enemies shall not hurt them: and this is signified by the phrase here used, for he doth not say that he will take clean away the bow, sword, and battle, but that he will break them, that is, weaken, abate, and overrule their force and power, so as they who depend upon him shall not be destroyed by them.

Thirdly, this promise is accomplished among the faithful themselves, which howsoever before their conversion they are one to another as cruel and hurtful as lions, tigers, bears, yet after they join themselves to God's Church, they lay aside their malice and brutish nature, and perform all mutual duties of love & Christian amity, as appeareth Esa. 11. 6. But especially under the type of this outward peace, we are to understand that Evangelical and spiritual peace, which is inwardly seated in the heart and conscience, after that we are assured of our reconciliation with God through Jesus Christ, which the Angel first proclaimed, Luk. 2. 14. and our Savior afterwards promised to all the faithful, who are truly humbled, and have subjected themselves to bear his yoke of holy obedience, Matth. 11. 29. of which the Apostle also speaketh, Rom. 5. 1. and so often wisheth to the Churches unto whom he writeth. And this peace is twofold, peace with God, and the fruit thereof peace of conscience, with which whosoever are endued, they have tranquility and Christian security in the midst of their worldly enemies, who though they rage never so furiously against them, yet they cannot disturb this peace, much less take it from them, but in the midst of all garboyles and fiery afflictions, they may joyfully triumph in this their peace with the Apostle, Rom. 8. 31. to the end of the chapter: If God be on our side, that mattreth it who oppose against us? &c. So that this spiritual peace may well stand with our worldly troubles and persecutions, of which our Savior hath forewarned us, and therefore he joineth them together: John. 16. 33. In me ye shall have peace, in the world ye shall have affliction. So John. 14. 27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you, &c. And the Prophet David showeth, that howsoever the bodies of those that fear the Lord are tossed and turmoiled, yet their souls shall dwell at ease, Psal. 25. 13.

And this is the peace both outward and inward, which is here promised to the faithful in the time of the Gospel; both which are but begun in this life and imperfect, as all other our gifts and graces are, which we have received, and shall be fully perfected in the life to come. Now in the last place, he setteth down an effect of this peace, namely, that being protected from the danger of the brute creatures, and also of men who oppose against them, He will cause them to sleep safely or securely. Whereby we are not to understand, that the faithful in the time of the Gospel, shall be slothful and careless, as though they were exempted from all danger; but that in the midst of all troubles and dangers, they shall be so comforted with the feeling of their inward peace, and so assured of God's protection and providence watching over them, that they shall be freed from that terror and desperate fear, which wholly possesseth the wicked in the time of danger: and howsoever they carefully watch and ward, and diligently prepare themselves to endure the assaults of their enemies, in regard of their own frailty, and their great power and malice; yet not with any distempered and tumultuous passion, but so as in the midst of their fear they quietly sleep, and peaceablie rest under the shadow of God's protection. An example whereof we have in David, Psalm. 4. 8. I will lay me down, and also sleep in peace, because thou Lord only makest me dwell in safety. So Peter, though he were in prison, loaded with chains, watched with soldiers, and destinated evē the next day to the slaughter, yet in the midst of all these imminent dangers, resting upon God's providence, he also took his natural rest and sleep, so that the Angel that was sent to deliver him, was fain to smite him on the side, that he might awaken him, Act. 12. And Paul and Silas being in the like danger, although they are not said to have slept, yet they rested quietly and peaceablie upon God's providence, spending the night not in mourning and weak lamentation, but in prayer, rejoicing, and singing of Psalms, Act. 16. 25.

And this is the meaning of these words. The instrustions [The Doctrines.] which arise out of them for our own use, are these. First, we may observe, what is the cause which hath deprived us of the dominion, use and benefit, which we had by creation, over and by all the creatures; namely our sins; for this privilege was granted unto man, upon the condition of his obedience unto God, which because he observed not, therefore he lost his rule and dominion, right and interest he had unto them; so that what rule he hath over them, and use of them, whilst he continueth in the state of disobedience, he enjoyeth it not by any lawful right, but by tyrannical usurpation, under which thralldom the creatures groan, earnestly desiring to be delivered from it, Rom. 8. 22. So that howsoever in the creation, all the creatures were made for man, subjected unto his government, and appointed for his use, and man only was made for God and his service; yet after man by his fall had disabled himself, so as he neither could nor would serve his Creator, the creatures were freed from the subjection and slavish use of man; and instead of serving and obeying him, they are ready everyone in their place, to be the executioners of God's just judgments, inflicted for his sin and rebellion: like servants who set themselves against their master, when he traitorously setteth himself against his Prince, who is the chief Lord and Sovereign over them all. When as therefore we hear of losses and spoils by fire or water, of the hurt or death of men by the brute beasts, and serpents, of dearth and scarcity caused by too much rain or drought, cankers, caterpillars and such like, all and every of these are so many remembrancers to put us in mind of our sins and rebellion against God, and so many monitors to warn us, that we forsake our wicked courses, and turn to the Lord by unfeigned repentance.

Secondly, we here learn, when man is restored to his right of ruling, and using the creatures, without sin in respect of God, and tyranny in respect of them, namely, when he is reconciled unto God in Christ, & being adopted for his son in him, becometh heir and lawful owner of all the creatures; for when the Lord hath renewed his covenant with us, then doth he also renew the covenant between us and the creatures, which is set down, Gen. 1. 28 29. The consideration whereof should move us earnestly to labor after the assurance of our reconciliation with God, and our adoption; for until then we have no right unto any of God's creatures, but theeuishly and tyrannically usurp upon that which belongeth not unto us: and for this cause the blood of y ^e creatures, which for our use is spilled, the clothes which which we put on, the bread which we eat, yea and the very stones and timber of our buildings cry loud in God's ears for vengeance, and shall be sufficient matter (though we had no other sins) of indictments for our theft, at the great assizes. Again, until the Lord have renewed this covenant between the creatures and us, they are all our enemies, which are ever ready when God suffereth them, to revenge the dishonor which by our sins we have done to their Creator, and the injury and oppression which we have offered unto them; if we be at home, the fire threateneth us, if abroad, the beasts, if God permit them, are ready to assault us, the water is ready to drown us, the earth to swallow us, the air to infect us, yea as we walk in the street, the tyles upon the houses are ready to brain us, in our gardens, snakes and adders are ready to sting us, and at our tables, every crumbe of bread is ready to choke us: all which God's creatures are ready to serve us, and to offer unto us a safe and comfortable use of them, when upon our reconciliation with God, they are also reconciled unto us.

Thirdly, we may here learn, what is the best means to obtain and enjoy a sound and well grounded peace with men, or at least entertain a just and safe war, namely, by turning from our sins, and seeking earnestly reconciliation with God in Christ; for the cause of inward rebellions, and outward invasions, is our sins, which provoke the Lord to just displeasure, and move him to raise up against us, enemies at home and broad, to the end they may execute his just judgments against us. The way therefore to settle peace, and prevent war, is to take away this cause, to wit, our sins by true repentance, and to labor that we may be at peace with God, and then he will give us peace with men, or at least a prosperous war, wherein he will assist and protect us against our enemies. Whereby it appeareth, that that peace which is grounded upon worldly policies, and hath not this peace with God for the foundation thereof, howsoever it may last for a time, yet in the end it will prove rotten and unsound. For example, some think it the best course to settle a peace by tolerating Popery and idolatry, some by utter forsaking God's true religion, and by conforming our selves to the world, both in profession and life; some by joining in near leagues with neighbor Princes, and by many such other devices: but seeing the Word plainly teacheth us, that the only sure foundation of our peace, is our reconciliation with God, and holy obedience to his Commandments; how can we hope to obtain it by taking such courses, as will cause the Lord to be our enemy, and by transgressing his Commandments, the breach whereof the Lord threateneth in so many places to punish with war, and those innumerable miseries which do accompany it? So Levite. 26. 25. Deut. 28. 49. 50. 1. King. 8. 33. Ier. 5. 15. 19.

The use which we are to make hereof, is, that when we hear of our enemies preparations, we do in the first place consider, that our sins is the cause of this war intended against us; and therefore before we resolve upon any other course for our defense, let us repent of our sins, and labor to be at peace with God, and so he will change their minds, or use their malice for their own destruction.

Fourthly, we may here observe, what is the chief cause of our peace and tranquility, namely, not our own power and policy, or strength of near adjoining friends, but the Lord himself; and therefore when we do enjoy it, as we have done for many years, let us ascribe the whole praise and glory unto God who is the author thereof: and let us make this use of our great peace and tranquility, with more diligence to do God service both privately at home and publicly in the congregation, which is the chief end why the Lord hath given this peace unto us.

Lastly, we may here observe a notable mark of those that are truly converted unto God, & reconciled in Christ, namely, when as with a Christian security we can rest upon God's providence and protection, after we have attained unto some assurance of the pardon of our sins, not only when the world promiseth safety, but also in the midst of troubles and dangers: for there is no such peace to the wicked, who howsoever they are bold and confident in their prosperity, yet when they are overtaken with any unexpected danger, faint with fear, and are perplexed with a guilty astonishment; whereas they who are at peace with God have the inward peace of a good conscience, which maketh them (as the Wise man saith) confident as a lion, knowing that God's providence watcheth over them, which will either deliver them from danger and evil, or turn them to their everlasting good.

ANd so much concerning the fourth benefit. The fifth followeth, which is that near and inseparable union that is between Jesus Christ and his Church, expressed in these words: Vers. 19. And I will marry thee unto me forever, yea and I will marry thee unto me, in righteousness, and in [Vers. 19. 20.] judgment, and in mercy, and in compassion. 20. I will even marry thee unto me in faith, and thou shalt know the Lord. Where the Prophet proceeding in his former allegory, compareth the union which is between Christ and his Church unto marriage, because no other similitude doth more lively and fully express it, whereof it is that this spiritual and mystical union is usually in the Scriptures represented unto us, under this type of marriage, wherein Christ Jesus is the husband and his Church the spouse. So Psal. 45. the union of Christ and his Church is shadowed under the type of Solomon's marriage with Pharaohs daughter, the whole book of Canticles containeth nothing else but the doctrine of this spiritual marriage. The Prophet Isaiah speaketh of it, chap. 54. 5. For he that made thee is thine husband, whose name is the Lord of hosts, &c. v. 6. ch. 62. 5. The Prophet Ezekiel likewise, chap. 16. 8. &c. And our Savior Christ in the New Testament calleth himself the Bridegroom of the Church, Matth. 9. 15. And chap. 22. 2. God the Father is compared to a King who married his son, that is, Jesus Christ with the Church. The Apostles also use the same similitude, to signify this union: So Paul, 2. Cor. 11. 2. I have prepared you for one husband, to present you as a pure virgin to Christ. And Eph. 5 23. 25. 32. And the Apostle John, Apoc. 19. 7. Let us be glad and rejoice and give glory to him, for the marriage of the Lamb is come, and his wife hath made her self ready. So chap. 21. 2. And I John saw the holy city the new Jerusalem come down from God out of heaven, prepared as a Bride trimmed for her husband: and verse. 9.

Seeing therefore this union between Christ and us, is in so many places resembled to marriage, let us in the next place consider the great similitude which is betwixt them, that so we may the more plainly conceive of this excellent mystery, which is the ground and foundation of all our good and happiness.

First, as unto every lawful marriage, there is required that the parties married be of the same kind and nature, so it is in this spiritual marriage; for the Son of God the second person in Trinity took upon him our nature and was made flesh, that so he might be a fit husband of the Church; and the Church is regenerate and purged from her sins and corruptions of nature, that so being made like Christ in holiness and vnblame ableness, she might become a fit spouse for Christ: as the Apostle speaketh, Ephes. 5. 25. 26. 27. So that if we speak properly, neither God the Father, nor God the holy Ghost is the husband of the Church, but God the Son, who alone took upon him our nature, and became like unto us: and therefore both this and all the like places of Scripture, which speak of the marriage between the Lord and the Church, are to be understood properly of God the Son.

And as these persons being of the same nature ought to be of a different sex male and female: so in this spiritual marriage Christ is the man or husband, the Church is the woman or spouse; who was taken out of the side of Christ in his deadly sleep, as Eve out of Adams, and therefore may be said to be bone of his bone, and flesh of his flesh, of whom he begetteth by the seed of his word and holy Spirit many faithful children unto himself.

Secondly, as in marriages there ought to be only two joined together, one man with one woman, according to that Matth. 19. 5. And they two shall be one flesh: so in this spiritual marriage there are but two, one husband, Christ, and one spouse, the Church: for although the faithful are many in number, yet they make but one entire body, seeing they are conjoined and quickened by the same Spirit, as diverse members make but one body, being quickened by the same soul.

And as in our ordinary marriages special regard is to be had, that we be not unequally yoked, the godly with the wicked, the believer with the infidel, as the Apostle chargeth us, 2. Cor. 6. 14. So in this spiritual marriage, Christ the husband, most just & holy, hath had a special care not to choose, but to make his spouse, being chosen, glorious, and without any spot or wrinkle, holy and unblameable, by washing away her sins and corruptions with his blood, and that first in her justification, whereby her sins are pardoned, and hid out of God's sight, with the rich robe of Christ's righteousness: and secondly by sanctification, whereby she is freed from the power, dominion, and corruption of sin it self, and made pure and holy; the which work is begun in this life, and finished in the life to come.

Seeing therefore all who are married unto Christ are also justified and sanctified, hence it followeth, that those in whō sin not only liveth but also reigneth, are not espoused unto Christ: for he who requireth at our hands that we be not unequally yoked, will much less match himself thus unequally.

Thirdly, as in all marriages there is required a double consent, first of the parents, and secondly of the parties themselves: so in this spiritual marriage, there is first the consent of God the Father, who hath given the Church to Christ, that he might redeem and save it; and Christ likewise unto the Church, that he might be the head and husband thereof: the which his consent and free good will, in this mutual donation he hath made known unto us in the Gospel, and doth more and more confirm us in the assurance thereof by the Sacraments of Baptism, and the Lord's Supper. So likewise there is a mutual consent between the parties: for first our Savior Christ took our nature upon him, and was made like unto us in all things, sin only excepted, that he might become our husband, head and Savior: and this his inestimable good will he hath made known unto his spouse, in that he was content for her sake not only to abase himself, by taking upon him the form of a servant, but also therein to suffer so many miseries, ignominy, reproach, whippings, buffetings, revilings, crowning with thorns, and death it self, yea the cursed death of the cross, and the anger of God more bitter then all the rest, that hereby he might purge his Church from all her sins, adorn her with his righteousness, and so make her a fit spoule for such an husband.

So the Church also gives her consent to this spiritual marriage, when as she acknowledgeth Christ alone for her Lord and husband, and resteth & relieth upon him only, by a true and lively faith for her provision of all necessaries, protection from all dangers, and for eternal happiness and salvation; and when also she endevoreth to approve her self the spouse of Christ by her holy obedience and subjection unto his will.

Fourthly, as in marriage there is not only a verbal or imaginary conjunction, but also a real and substantial union, not of the body alone, but also of their hearts and minds, so as they are no more two but one flesh: so in the marriage of Christ and his Church, the union between them is real and substantial, and that in respect of their whole person, body with body, and soul with soul; neither is the Church united unto Christ's humanity alone, but to the whole person God and man, for such is the inseparable union between the two natures of Christ, that they who are conjoined with the one, are knit to the other likewise. So John. 6. 56. Ephes. 5. 30. 1. Cor. 10. 16. 17. & 6. 17.

But first of all, the union beginneth between the Church and Christ's human nature, and then by means hereof, it is united to the divine nature likewise; for seeing there was no proportion between us and God, because he was infinite, and we finite, therefore there could be no union, but by our mediator Jesus Christ God and man; but being united unto the manhood of Christ, we are hereby also united to his Godhead: neither can distance of place hinder this real and substantial union, seeing it is spiritual, the chief bond of this union being the holy Ghost, who filleth all places; and seeing in an earthly marriage, distance of place cannot frustrate or take away the union which is between man and wife, much less can it break off this heavenly and spiritual union between Christ and his Church.

Fifthly, as there are diverse special ends of the marriage between man and wife: as 1. For their mutual good and comfort, man being the head and guide of his wife, and the wife being a helper to her husband: 2. For the avoiding of fornication: 3. For generation of children: So likewise our spiritual marriage with Christ hath the same ends. For it is instituted by God: first, for their mutual good, namely, for the good of Christ, because it is good for the husband to be with his spouse, it is profitable for the head to be joined with the members, it is for the glory of a King to be near his subjects, it tendeth to the perfection of the foundation, to be joined with the rest of the building: it is good also for the Church to be joined in marriage with Christ, because in him she hath all her good, the pardon of her sins, reconciliation with God, sanctification, and eternal life and happiness.

Secondly, for the avoiding of spiritual whoredom, whether we understand it specially of idolatry, or generally of all other sins, wherewith we defile both body and soul; the which end respecteth not Christ our husband, who is pure and free from all sin, but the spouse, who being naturally inclined co commit spiritual whoredom with sin and Satan, is restrained by virtue of this spiritual union with Christ; whereby being made partaker of God's Spirit, these her lusts and concupiscences, are mortified and subdued, and she contrariwise is inclined to keep her self unspotted and undefiled, and to perform holy obedience to Christ her husband.

Thirdly, this spiritual marriage was instituted, that Christ of the Church might beget a holy seed, by his word and Spirit, even every faithful man, and all the particular members of this body. For these in diverse respects, may be called both the spouse and children of Christ: his spouse as they are joined unto him by a lively faith in marriage; his children as they are begotten unto him of the Church, by his word and Spirit.

Sixthly, as between married persons, many duties are mutually to be performed, some whereof are commune to both, and some proper to either party; so the like duties are performed by Christ and his Church. The commune duties are principally conjugal love, faithfulness, cohabitation, communication of persons and goods; all which on Christ's part are performed in the highest degree of perfection: for first, he hath sufficiently manifested his love to his Church, in that he was content to give his life for her redemption, Ephes. 5. 25. Secondly, he is so faithful in keeping his covenant with her, that her unfaithfulness and infidelity cannot make his promise vain, and his faith of none effect, Rom. 3. 3. 4. Thirdly, he dwelleth with her even to the end of the world, protecting her by his power, and guiding her by his word and Spirit, Matth. 28. 20. John. 14. 16. Fourthly, he communicateth his person with us, and all his goods and benefits; so that he is now become ours, and all that belongeth unto him: his merits are our merits, his satisfaction our satisfaction, his obedience our obedience, his righteousness our righteousness, his holiness our holiness, his wisdom our wisdom, his kingdom our kingdom. And so likewise these commune duties are performed by his spouse the Church, in her measure and proportion; for she loveth her husband Christ, and setteth her heart and affections upon him, so as she can be content for his sake to forsake the world, yea even her own self. She desireth to keep her marriage faith, abhorring all spiritual whoredom, and laboring to reserve her self for her husband holy and undefiled; she dwelleth with him, and rangeth not abroad into the world, but keepeth her self within her bounds and limits; she communicateth her self, and what she hath unto him, and having nothing else worth the gift, she giveth him her heart, praising and rendering unto him all possible laud and thanks for all his benefits, and offering unto him with a sincere heart his pure worship and service, by whose treasures alone she is enriched.

The same similitude is between their special duties, belonging peculiarly to either party: for as the husband being the head, is to rule and govern his wife, to instruct her as a man of knowledge, to direct and counsel her, to protect and defend her, to cherish her as his own flesh; to provide according to his power all things necessary for her, and to tolerate and bear with her infirmities, as being the weaker vessel; So doth Christ Jesus behave himself to his spouse the Church: for he governeth, instructeth, counselleth, and ruleth her by his word and Spirit; he protecteth her by his almighty power from all dangers, and the fury and malice of all her enemies; he provideth for her by his all-sufficient providence, he cherisheth and nourisheth her as his own flesh, yea with his own flesh and precious blood unto everlasting life: and though she be full of infirmities and imperfections, he beareth with her as being the weaker vessel: for as the Psalmist saith, He knoweth whereof she is made, and remembereth that she is but dust, Psalm. 103. 14.

And so likewise as the wife subjecteth her self to her husband, as to her head and governor, obeying him in all things which are honest and lawful, as she regardeth him with reverent respect, and ingenuously feareth his displeasure; and in a word, as she demeaneth her self in all her words and actions, modestly, soberly, humbly and quietly, so as she may be most amiable to her husband: So the Church submitteth her self unto Christ, as unto her only Lord and husband, she performeth unto him absolute obedience, she reverenceth him with awful love, and feareth his displeasure above all worldly loss; and to conclude, in all her carriage and conversation, she demeaneth her self humbly and dutifully, desiring nothing more then to appear lovely and amiable in Christ's sight.

But yet in the degree and measure of performing these mutual duties, there is to be observed a difference; for Christ performeth them all most absolutely, and in the highest degree of all perfection. The Church performeth them also, but yet in her measure and proportion: that part of the Church indeed which is triumphat, performeth these duties to her husband Christ, in such a degree of perfection, as the creature is capable of, yet far short of that measure and degree, in which her husband performeth them: but the Church militant with much more weakness and imperfection, for whereas she is partly regenerate, and partly unregenerate, the spiritual part laboreth to perform all good duties unto Christ, but the flesh rebelleth and disobeyeth, she delighteth to obey her husband in the inner man, but she findeth another law in her members rebelling against the law of her mind, which oftentimes leadeth her captive to the law of sin, whereby it cometh to pass that all the duties which she performeth, are so mingled with corruptions, and stained with imperfections, that were not her husband Christ infinite in mercy and compassion, they would rather deserve his hatred then his love, and punishment rather then reward: but such is his abundant goodness towards his spouse, that her imperfect obedience is accepted of him as perfect, he respecteth not her deed but her will, and regardeth not her actions but her affection, and so that she earnestly desire and painfully endeavor in the integrity and uprightness of her heart to perform all duties of love and obedience unto him, he pardoneth her infirmities, and washeth away the stains and spots of her corruptions and imperfections with his own most precious blood.

And this is the marriage between Christ and his Church of which the Prophet here speaketh. Now let us more specially entreat of the words themselves, and of those points concerning this spiritual marriage contained in them. And I will marry thee unto me forever, &c. Wherein are contained two principal points: first, the espousals of the Church unto Christ: and secondly, the adjuncts or properties appertaining to this happy contract. In the first is expressed, first, the author of this marriage: secondly, the act of espousing: thirdly, the parties contracted. The author of this marriage is God himself, and if we speak properly God the Father, who joineth his Son in marriage with the Church by his holy Spirit, so y ^t this is not a match of our own seeking, or making, for in our own natures we are alienated and estranged from God, but God loveth us first before we love him, and our Savior Christ wooeth the Church, and with his gracious promises of innumerable blessings and benefits he winneth her heart, and moveth her to affect him: Ezech. 16. 8.

Now the instrumental cause or means whereby God maketh this marriage, are his Prophets, Apostles, and faithful Ministers, who are God's ambassadors, whom he sendeth to persuade and effect it, as the Apostle showeth, 2. Cor. 5. 20. Now then are we ambassadors for Christ, &c. And therefore Paul saith, that he had prepared the Corinthians for one husband, to present them as a pure virgin to Christ, 2. Cor. 11. 2.

Secondly, the act of espousing is contained in these words: I will espouse thee. Whereby it appeareth, that howsoever the Prophet uttereth these words unto the idolatrous Church of Israel, yet his meaning was not, that God would make this new covenant of marriage with them, but with the whole Church in the time of the Gospel, consisting of all the faithful both Jews and Gentiles: for seeing they had been of old married unto God, and were divorced and cast off for their spiritual whoredoms, it could not be fitly said of them, that the Lord would espouse or contract them to himself, seeing they only are properly said to be espoused, who never before were taken to wife, but rather he should have said of them, that he would again be reconciled to her, and receive her to grace.

So that hereby we are not to understand, that the Lord would renew or confirm the old covenant of works, between himself and the Church of Israel, for that was made frustrate by their spiritual whoredoms and rebellion, for which they were divorced and rejected, but that he would make a new covenant between himself and all the faithful in the time of the Gospel, receiving them into this near bond of marriage as pure and undefiled virgins, the which is inviolably to continue forever and ever.

Thirdly, the parties contracted are Christ and his Church, signified in these words, I will marry thee unto me. Where by (thee) we are not to understand the people of Israel according to the flesh, but according to the spirit, that is, all the faithful both Jews and Gentiles; and by (me) we are to understand Jesus Christ, who in this spiritual marriage is united to his spouse the Church, essentially and substantially, body with body, and spirit with spirit, as before I have shown.

And so much for the contract it self. The adjuncts hereof are, first the perpetual continuance of this marriage: and secondly the conditions thereof, which are as it were the marriage bands, wherewith it is held inviolable. The perpetual continuance is noted in these words, forever: where the Lord maketh a secret opposition between the covenant of works, made between him and the Israelites, and the covenant of grace, made between him and all the faithful; for that former marriage was not perpetual, but temporary, and of short continuance, because the Church of Israel perfidiously violated her marriage faith, and persisted not in her love and obedience towards the Lord her husband, but forsaking him prostituted her self to commit spiritual whoredom with false gods, and therefore was justly divorced from him, as before we have shown; but the new covenant of this spiritual marriage between Christ and the faithful, shall be perpetual and inviolable, because he will write the laws and conditions thereof, not in tables of stone, but in the fleshy tables of their hearts, and will so rule and overrule them by his gracious Spirit dwelling in them, that they shall never break their covenant, nor depart from the Lord their husband. The like places of Scripture, which may serve for an exposition of this, we have Esa. 54. 8. With everlasting mercy have I had compassion on thee, saith the Lord thy redeemer. verse. 9. For this is unto me as the waters of Noah, for as I have sworn, &c. verse. 10. For the mountains shall remove, and the hills shall fall down, but my mercy shall not depart from thee, neither shall the covenant of my peace fall away, saith the Lord that hath compassion on thee. Ierem. 31. 31. Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Jacob. 32. Not according to the covenant I made with their fathers, when I took them hand, by the hand, to bring them out of the land of Egypt, the which covenant they brake, although I was an husband unto them, saith the Lord. 33. But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people, &c. So chap. 33. 20. 21. 22. 25. 26. Ezech. 16. 59. I will confirm unto thee an everlasting covenant: Ierem. 32. 38. 39. 40.

By all which places it is clear and manifest, that the covenant between the Lord and the faithful is permanent and perpetual, and that both in respect of God and of the faithful; and not only on God's part, as the Papists would have it, who affirm, that we may have certain assurance of the continuance of this covenant, in respect of God, because he for his part will most certainly perform the conditions thereof, howbeit there is cause of doubting, that it will be violated and made frustrate by the faithful, because they may lose their faith, and all other graces, and so forsake the Lord; but according to this doctrine there should be no difference between the old covenant of works, and the new covenant of grace, in respect of the perpetuity thereof, for that also on God's part was most firm and permanent, seeing there was not one tittle of his promises which was not accomplished; nevertheless on the part of the Israelites, it was made void and frustrate, because they performed not the condition of faith and obedience. Whereas the Lord promiseth that his covenant with the faithful, should be perpetual and everlasting, not only on his part, but also on the faithfuls, because he would by the finger of his Spirit write his laws in their hearts, Jer. 31. 33. and because he would also put his fear into their hearts, so as they should not depart from him: as it is Jer. 32. 40.

And so much for the perpetuity of this spiritual marriage. In the next place he setteth down the manner how, and the means whereby he would make his covenant perpetual and everlasting; namely, by removing all causes and means whereby it might be violated; and by tying the faithful unto himself by such inviolable bands, as it should not be possible for anything whatsoever to cause a divorce and separation. All which is signified in these words; I will marry thee unto me in righteousness, and in judgment, &c. Where the Lord showeth first, that whereas sin and unrighteousness might be a sufficient cause to make a divorce, and break off the perpetuity of the Churches marriage with him; for what communion hath light with darkness, righteousness with unrighteousness? he would therefore marry the Church unto him in righteousness, that is, he would make her righteous, first by washing away her sins with his own most precious blood, and imputing unto her his righteousness, full satisfaction, and perfect obedience. Of which the Apostle speaketh, Rom. 5. 17. 19. And secondly, by working in her inherent righteousness, that is sanctification, integrity, sincerity, and uprightness of heart, whereby it should come to pass, that howsoever she might fall through infirmity, yet she should never fall away; though she may offend her husband, by her corruptions and imperfections, yet she should never forsake him, nor desist in her faith and holy obedience. So that neither her sins past, nor her sins to come, should be able to separate her from the Lord her husband: not her sins past, because they should be blotted out of remembrance, and washed away by Christ's blood, nor her sins to come, for as much as she should be endued with such sincerity and indignity of heart, that she should never sin with full consent of will, nor ever leave the Lord to commit spiritual adultery with sin and Satan. Neither should want of righteousness cause her to be rejected, seeing she should be adorned with the glorious robe of Christ's righteousness imputed unto her; and also by virtue of God's Spirit dwelling in her, she should be enabled to walk before the Lord in the integrity and uprightness of her heart, indeauouring to perform all duties of holiness and righteousness unto him.

Secondly, whereas error and blindness of judgment, is a cause of divorce and separation, seeing thereby the wife is moved to prefer an adulterer before her lawful husband; therefore that this may not be a cause of separation between him and his Church, the Lord promiseth that he will endue her with a clear and wise judgment, whereby she shall be able to discern between good and evil, right and wrong: and how much more profitable will it be for her to embrace the Lord, as her only husband, loving, reverencing, and obeying him in all things, than to forsake him, and to follow after her adulterous lovers, that is, idols, the world, Satan, and the pleasures of sin, which last but for a season, and in the end bring everlasting destruction; and how much better it is to embrace his pure worship revealed in his word, then to follow human traditions and her own inventions?

Thirdly, the wife is moved to break her conjugal fidelity, and to leave her husband, and follow her lovers, when as she is brought into doubt of his love and good will, in respect of his illiberal carriage towards her, and when as by his niggardly restraining her of necessaries, she is brought into extremity and want; for then being hopeless at home, she rangeth abroad, and seeketh help of strangers, when her husband neglecteth her. Whereas contrariwise, when she hath assured testimony of his love, by his readiness to supply all her necessities to the uttermost of his power, it is a notable means to work in her love towards him, and to preserve her faith inviolable. And thus it fareth in this spiritual marriage, when we doubt of God's love and favor, and are brought into extreme exigence, through our spiritual or corporal wants, then our corrupt nature inclineth us to leave trusting and depending upon the Lord, and to follow Idols, Saints, Angels and Images, looking for by them a supply of that wherein we think that the Lord is defective. And therefore he here promiseth, that he will also marry her unto himself in mercy, or as the word may more fitly in this place signify, in benignity and beneficence, that is, that he will so multiply upon her mercies and benefits, as thereby she shall have full assurance of his love and providence watching over her, and shall by his bounty be so furnished with all necessaries, that she shall not need to depend upon any other. The which promise is accomplished, both in respect of corporal and spiritual benefits; for if the first be wanting, the Lord giveth the other in such plenty and abundance, that in the midst of worldly wants, she shall have little cause to doubt of God's love and liberality, seeing he doth bestow upon her these rich treasures, and gifts of greatest value. And thus have we this prophecy expounded, Ier. 32. 40. I will make an everlasting covenant with them, that I will never turn away from them to do them good, &c. 41. Yea I will delight in them to do them good, &c.

Fourthly, because when the husband is of an austere, rigorous, and impacable nature, so as he will not bear with his wives infirmities, but punisheth every fault in all bitterness and extremity, it is a notable means to work in her alienation of mind, and to move her to affect others more then him: and contrariwise, compassion and readiness to pardon faults, and pass by infirmities, is a singular means to nourish love and fidelity; therefore the Lord promiseth in the next place, that he will marry the Church in mercy and compassion; so that though through frailty she fall, and by her sins offend him, yet this shall be no sufficient cause to move her desperately to forsake and flee from him, seeing he is so full of mercy and compassion, that she can be no more ready to repent, then he to forgive, nor to ask pardon, then he to grant it. And that not only for light and venial sins, nor for offenses seldom committed, but for all her sins most grievous and innumerable: and this is implied in that he here useth the plural number, saying, that he will marry her in mercies, to note the multitude of his mercies, whereby he is ready to forgive a multitude of sins. The like place unto this we have, Ier. 31. 34. For I will forgive their iniquity, and remember their sins no more. So Isaiah 54. 10. The mountains shall remove, and the hills shall fall down, but my mercy shall not depart from thee, &c.

Fifthly, because all love and benefits cannot restrain an inconstant woman, who is naturally addicted to lust and uncleanness, but that upon every occasion she is apt to forsake her husband, and follow her lovers: therefore in the next place the Lord saith, that he will marry his Church in faithfulness; whereby we are to understand, that not only the Lord himself will continue faithful and constant in his love to the Church, but that also he will by his holy Spirit, wherewith his Church and he are joined in marriage, so rule her affections, mortify her natural lightness, and proneness to spiritual adultery, and confirm and strengthen her in constancy and fidelity, that she shall ever keep her marriage faith inviolable, and reserve her self for him alone pure and undefiled.

Where we may further note, that he doth the third time repeat these words, I will marry thee unto me, to this end, that we might by this his redoubling of his speech, be the more undoubtedly assured of the certainty of this holy and heavenly contract, of which we are easily moved to make some question, in respect of God's glorious Majesty, and incomprehensible greatness, and in respect of our own base vileness and unworthiness.

Lastly, the wives ignorance of her husbands perfections, whereby she neither knoweth nor acknowledgeth his excellencies and good parts, and whereby as she is often ready to undervalue his worthiness; so also with an overweening conceit, to ouerprize the gifts and qualities of strangers, is a notable means to alienate her mind from her husband, as being unworthy of her love, and to move her to affect others: so the ignorance of the spouse, the Church, of God's excellency, mercy, goodness, and all perfections, is a chief cause that moveth her to leave the Lord, and to follow her lovers; for if she did but know the Lord, she should need no other arguments to ravish her heart with his love, nor any further inducement to move her to forsake all others, and to embrace him alone with constant affection. And therefore the Lord in the last place promiseth, that he will eternize the marriage between him and his Church, by illuminating her mind with a true knowledge of him; whereupon it must necessarily follow, that she will prefer him above all idols and false gods, seeing she clearly perceiveth that he infinitely excelleth them all, in goodness, perfection, and all true worthiness.

The like promise we have, Isaiah 54. 13. And all thy children shall be taught of the Lord, Ier. 31. 34. And they shall teach no more every man his neighbor and every man his brother, saying, know the Lord, for they shall all know me from the least of them to the greatest of them, saith the Lord. So Joel. 2. 28. 29. which was accomplished, Act. 2. 17.

Now this knowledge of which he here speaketh, is not so much what Christ is in himself, namely, most infinite, most mighty, most wise, &c. but especially what he is unto us, to wit, a careful head, and a most loving husband, who hath not only created us, but also redeemed us with his precious blood shed, and hereby obtained for us the pardon of our sins, reconciliation, sanctification, and eternal salvation, who giveth unto us also all benefits spiritual and temporal, and protecteth us frō all dangers. With which saving knowledge whosoever are endued, it is impossible they should forsake Christ their husband, or prefer a strange love before the love of him, who hath so dearly loved them.

And thus have I shown the meaning of the words and [The Doctrines.] the chief points contained in them. In the next place we are to consider of those doctrines which arise out of them, both for our instruction and consolation. And first out of this contract of marriage we may observe, that the covenant of grace between God and his Church, is grounded upon God's free mercy and undeserved goodness, without any condition of our own works and worthiness. Neither is it here said, that he would marry the Church if she were just, holy, faithful, and worthy his love; but he absolutely promiseth, without all conditions that he will marry her, and being married, will endow her with righteousness, judgment, pardon of her sins, faithfulness; so that these are not the causes moving the Lord to espouse the Church, but because in his free love he hath married her, therefore he will prosecute her with his love, and bestow all these graces and benefits upon her. But this most clearly appeareth, whereas he saith he will marry her in benignity and mercy, for benignity presupposeth the Churches want and poverty, and mercy presupposeth her misery, neither if she were rich in her self should she need the Lord's beneficence, nor if she were in happy estate should she need mercy and compassion.

Secondly, we may observe that the Lord alone is the author of this spiritual marriage: for when we neither seek nor desire it, he woos us, and also inclines us to grant his suite. And therefore let the Lord have the whole glory of his own work, and let not us rob him of any part thereof by ascribing it to our own free will, merits, or worthiness.

Thirdly, we here leanre what is the great dignity and excellency of the Church, and of every faithful man: for howsoever they are basely esteemed of in the world, and accounted the very ofscouring of all things, yet in truth there is none equal with them in honor and worthiness, seeing it hath pleased the Lord of Lord's, and King of Kings to espouse them unto himself. When Saul offered David his daughter in marriage, he thought it such an high degree of honor, as he was altogether unworthy of; so that in sight of his own meanness he crieth out, What am I, and what is my life, or the family of my father in Israel, that I should be son in law to the King? how much more then may we filled with ravishing, wonder, exclaim, what are we dust and ashes, miserable and wretched men, that we should be advanced to this royal dignity, as to be the spouse of the glorious King of heaven and earth.

The use which we are to make hereof is, that if we are not as yet invested with this honor, we labor to attain unto it; for if we do (as it is the nature of all men) desire honor and preferment, why do we follow a shadow and neglect the substance? why do we like children run after the bubble of vain and momentary glory, and in the mean time never seek after that superexcellent and eternal glory of being espoused unto God? especially considering that worldly honor is uncertain, both in getting and in the keeping; and seeing if we labor after this honor of being married unto God, we shall most surely attain unto it; for the Lord himself publisheth and offereth this contract, and there can no impediment hinder it, unless we our selves forbid the banes. And secondly, those that are advanced already unto this height of honor, must never forget to be truly thankful unto him, who is the author of their advancement, when they deserved by their sinner ignominy and disgrace.

Fourthly, we may here learn, that the poorest faithful man is in better estate, and possessed of more rich treasures, then the wealthiest Mammonist in the world; for they have Christ himself, and all his benefits; they are true owners of the treasures of his righteousness and obedience; yea and by virtue of this spiritual marriage, they have right and interest not only to all the temporal benefits of this life, but they also have the ioynter of God's kingdom assured unto them.

Fifthly, being espoused to God, let us ever remembering this honorable advancement unto which we are preferred, so behave our selves as beseemeth our high place and calling. A Prince will not servilely drudge for day wages, nor sell his honor for a small trifle, nor set his mind upon base objects; no more should we, who by virtue of this royal marriage are called to higher honor, then the whole world affordeth, spend our sweat and labor to obtain uncertain richer and filthy pleasures; we should not dim our glory, and impeach our honor, by behaving our selves like the slaves of sin and Satan, nor affect with the highest pitch of our desires worldly toys, and base trifles, seeing things of far greater excellency are reserved for us.

Lastly, as hereby we may be put in mind of our honor and dignity: so also of our duty, namely, that being married unto Christ, we labor to perform unto him all duties, required of a good wife, seeing he is wanting in nothing which belongeth unto a most gracious and kind husband; that is, let us love him above all the world, and show our love by our readiness to lay down our lives for his sake, who is our loving husband, seeing he hath laid down his for us, even whilst we were his enemies. Let us yield unto him voluntary and absolute obedience, and submit our selves to be ruled and guided by his word and Spirit. Let us keep our conjugal fidelity, reserving our selves pure and undefiled, as from all other sins, so especially from idolatry and superstition. Let us who have communion both in Christ and all his benefits, not grudge to give our selves and the best things we have unto him for the advancement of his glory, and the furthering of his worship and service; especially let us give unto him our hearts, which he so much desireth. Let us reverence him as our heavenly husband, fearing his displeasure as the greatest evil, and mourning for no loss so much as for the loss of his favor. Let us rest & wholly rely on his providence, for the supply of all our wants, and for protection from all dangers. In a word, let us labor to perform all duties which belong to such a husband, and to deck our selves with all graces, which may make us appear amiable in his sight; and so we shall confirm our selves in this assurance, that we are espoused unto Christ, and shall be made partakers not only of himself, but also of all his benefits.

And these are the doctrines which are to be observed out of the contract it self. Now follow those which arise out of the adjuncts and properties of this marriage, and first out of the perpetuity thereof. Where first we may observe to our singular comfort, that it is impossible for anything whatsoever to break off the covenant between God and us, or to make a separation after he hath once contracted us to himself in this holy marriage, nor all our spiritual enemies, Satan, the world, the flesh, nor all the power of hell joined together, no nor yet our own sins past, present or to come, for the Lord hath here promised, that he will espouse us unto himself forever. Who therefore would not labor with his whole endeavor to attain unto this most honorable estate, accompanied with such inestimable benefits, seeing they are infinitely more excellent in their own nature, then all the glory and riches of the world, and besides they are eternal and never to be taken from us. He that is in honor today, may be in disgrace tomorrow; he that is now rich, may within a while be brought to extreme poverty: but who so is advanced to this spiritual honor, of being espoused unto God, shall never be deprived of it, neither in this life, nor in the life to come.

Secondly, seeing the union between Christ and us is perpetual, & seeing the bonds of this union is the Spirit of God, and a true and lively faith; hence we learn that God's Spirit and this faith, after we are married unto Christ, shall never be taken from us, for then the marriage bonds being broken, the marriage also should be dissolved, which is contrary to the promise of God in this place.

And these are the things to be observed out of the perpetuity of this marriage. Out of the properties and conditions thereof, we may further note these instructions. First, whereas the Lord promiseth, that he will espouse the Church in righteousness: hence we learn that whosoever are married unto Christ, they are also made righteous, that is, they are not only clothed with the wedding garment of Christ's righteousness imputed unto them, by which they are justified in God's sight, but also are made righteous by the sanctification of his Spirit, dwelling in them; the which their righteousness consisteth in the integrity and uprightness of their hearts, and in their earnest and sincere desire, and endeavor to perform obedience unto God's Commandments; the which their obedience is in this life mingled with manifold infirmities and imperfections, but shall become perfect in the life to come.

Secondly, we learn, that though this righteousness be weak and imperfect, yet shall it be perpetual, even as our marriage with Christ is perpetual and eternal. And therefore although we must work out our salvation with fear and trembling, and labor earnestly to have this our righteousness more and more strengthened and increased; yet when we feel our slow progress in the paths of righteousness, and find it mingled with our great corruptions and imperfections, like a few grains of corn in a heap of chaff, let us not be utterly discouraged, as fearing lest this little spark of righteousness will be altogether quenched with the flood of our corruptions, seeing the Lord hath promised, that as this his covenant of marriage with us shall be perpetual, so also that it shall forever continue in righteousness, &c.

Thirdly, whereas the Lord promiseth, that he will marry his Church in righteousness, not by choosing her being righteous, but by making her righteous being chosen; hence we learn, that our own righteousness is not the cause of this holy and happy union, but that this union is the cause of our righteousness: for after we are united unto Christ by the Spirit of God, then this Spirit dwelling in us, doth apply unto us the virtue of Christ's death, which purgeth us from, not only the guilt and punishment of sin, but also from the corruption, power, and dominion thereof; and the virtue of his resurrection, whereby we also are raised from the death of sin, to holiness and newness of life. And this notably appeareth, Ezech. 16. 8. 9. 10. 11. &c.

Secondly, whereas the Lord saith, that he will marry his Church in judgment: hence we learn, that whosoever are espoused unto God, they are so enlightened, and have their judgments so informed by his word and Spirit, that they can discern between truth and error, religion and superstition, God and an idol, and far prefer the sincere worship of God revealed in his Word, before their own will-worship and human inventions; so y ^t it is not possible y ^t they should be seduced and withdrawn from God and his pure service, to idols, and idolatrous worship, by all the slights and subtleties of Satan, the world, Antichrist, and all his false Prophets, as our Savior teacheth us, Matth. 24. 24. because the Lord hath married them unto himself in judgment, whereby they are moved to prefer the excellency of their husband Christ, and his revealed will, before all their lovers, and all their alluring baits, with which they endeavor to draw them from him. Whence it appeareth that they who are drawn unto idolatry, or wedded to that common strumpet the world, and the vanities thereof, are not endued with this sound judgment, and consequently were never married unto Christ, 1. John. 2. 19.

Thirdly, whereas he promiseth, that he will marry his Church forever in benignity: we learn hence, what use we are to make of God's manifold benefits which he bestoweth upon us, namely, that they serve as helps to eternize our marriage with Christ, by knitting our hearts unto him in true love and entire affection. For what wife would not dearly love a husband so bountiful and gracious, who never is weary in bestowing upon her benefits, and in seeking by all means her good and happiness? especially considering, that he requireth nothing else at her hands, but her heart and loving affection. But alas such is our corruption, that we cannot afford him thus much, yea rather as some wives by their husbands benefits, do wax so wanton and insolent, that they begin in the pride of their hearts to contemn him, of whom they have all their ornaments and▪ advancement: so do many of us deal with Christ, &c.

Fourthly, whereas he saith, that he will marry his Church in his mercies: hence we learn, that there is no cause, why our sins should alienate our minds from Christ, seeing so manifold are his mercies, that he is always ready upon our reap̄tance to forgive us. It is a Machiauellian principle, put in practice by too too many in our days, that whom they have offended, those they will never forgive, because in their self-guilty consciences, they expect from him whom they have injured deserved revenge, and therefore to such, one degree of wrong is an occasion unto another. This hellish policy so odious in the sight, even of a civil mā, our corrupt nature is inclined to use towards Christ, for when we have offended him, instead of flying to him, and seeking reconciliation, we are ready to flee from him, and in guiltiness of conscience to distrust of his favor, and to seek for help of Idols, Images, Saints, Angels, Popish pardons, and such like wicked means, therein making amends for our former sins, by adding others unto them much more grievous. But little cause have we to be thus Italianate towards Christ, seeing his mercies are infinite, so that he is always ready freely to forgive, and after reconciliation will never bear a secret grudge, nor watch for opportunity of revenge.

Fifthly, whereas he saith, that he will marry us unto himself in faithfulness: hence we learn, first, that by our natural disposition we are unfaithful, and ready to break the bond of marriage, by forsaking the Lord, and following idols, till the Lord give unto us this singular gift of fidelity. And secondly, being endued herewith, it is impossible there should be a divorce and separation between us, seeing the Lord for his part is most faithful in keeping his covenant with us, and seeing we also being endued with fidelity, shall keep our covenant with him, and shall never depart from him, as it is Ier. 32. 40.

Lastly, whereas he promiseth that she shall know him: hence we learn, that naturally we walk in the dark vale of ignorance, till God illuminate our minds with knowledge, and that we are thus enlightened by virtue of our spiritual union with Christ, whose Spirit dwelling in us doth with his bright beams dispel the darkness of our minds, so as we are enabled in some measure to know God and his truth, as appeareth, 1. John. 2. 20. 27. John. 16. 13.

Secondly, we here learn, that all those who are truly married unto Christ, are endued with the knowledge of God, seeing this is one of the conditions of this happy contract, and that not only with a bare and idle speculative knowledge, whereby they are able to discourse of the nature of God, his persons, attributes, and works, seeing the devils also can do this as well as they; but with a true saving and sanctifying knowledge, whereby knowing we believe, and believing apply unto our selves, & make profitable use of those things which we know, concerning God and his truth, not only for the rectifying of our judgments, but also for the sanctifying of our affections, life, and conversation; as when knowing God's justice and power, we be made thereby afraid to offend him; knowing his mercy, we are moved thereby to love and obey him; knowing his all-seeing and all-ruling providence, we be moved hereby to trust and depend upon him; knowing his omnipresence, we always walk before him, & so behave our selves as in his presence, &c. So knowing that Christ is a Savior, we also know that he is our Savior, and wholly and only rest upon him for our salvation; knowing that he hath suffered death, satisfied God's justice, vanquished Satan and all the power of hell, &c. we also believe that he hath done all this for our sakes: for as it helpeth not the Physician being sick, that he hath skill to make sovereign medicines, not only for curing himself, but also others affected with the like diseases, unless he make use of his skill, and apply his medicines to himself; so it will little avail us, though we have such a great measure of knowledge, that we are able to inform our own judgments in the greatest difficulties, and to instruct others also who are ignorant, unless we make use of our knowledge for our own benefit; it will little profit us, that we have skill enough to cure others, of their diseases of sin, by the precious potion of Christ's blood, and the sovereign baulme of his merits, unless we do apply them likewise unto our own souls and consciences, for the recovery of our health, &c.

The use hereof serveth for the refuting of a twofold error: the first of secure worldlings, who living in their ignorance and natural blindness, content themselves with their good meaning: the other of hypocrites and carnal Gospellers, who think it sufficient if they have knowledge enough to discourse of religiō, though they make no use of their knowledge, either for the sanctifying of their affections, or the reforming of their life and conversation. The first sort are to know, that whosoever are espoused unto Christ, they are also endued with knowledge of him, and his truth; of which being utterly ignorant, they cannot challenge Christ for their husband, and consequently can make no claim to any of his goods, blessings, and benefits. Neither can they have any assurance y ^t they are of the Church, howsoever they are in the Church, seeing the Lord hath certainly promised that every member thereof shall know him from the least to the greatest of them, Jer. 31. 34. And the other are to remember, that Christ hath not only married his Church unto himself, in knowledge, but also in righteousness, and faithfulness, that he hath not only espoused unto himself our tongues & lips, but also our hearts and hands: and therefore they who are unfaithful, destitute of righteousness, impure in their hearts, and profane in their actions and conversation, they have no title or interest in Christ, nor in anything which belongeth unto him.

ANd so much concerning the fifth benefit, which is the marriage of Christ with his Church. The sixth followeth, which is, that being joined unto Christ in this near bond of marriage, he will graciously hear all her suites, grant her requests, and supply all her wants with the riches of his benefits. Vers. 21. And in that day I will hear, saith the Lord, I [Vers. 21] will even hear the heavens, & they shall hear the earth. 22. And the earth shall hear the corn, and the wine and the oil, and they shall hear Israel. The which words do well depend upon the former: for as the wife by virtue of that near union between her and her husband, may justly challenge a favorable hearing of her suites and requests in such things as are lawful and convenient, and take upon her the rule of the family next and immediately under her husband, and the use of his goods with which he hath endowed her: so Christ being married unto the Church promiseth to hear her suites; and seeing he is Lord of heaven and earth, to grant unto her rule over his creatures, so as they shall become serviceable unto her, and be ready to supply all her wants. So the Apostle speaketh, 1. Cor. 3. 22. 23. All are yours, and ye are Christ's, and Christ God's.

But let us come to the words themselves, wherein is set down the time when God would endow his Church with these benefits, In that day; that is, in the time of the Gospel, when he had made with her his new covenant of grace, and had knit her unto himself in this near union of marriage.

Secondly, the author of these gifts, namely, the Lord of hosts, under whose rule and conduct all the whole army of the creatures are subjected.

Thirdly, here is expressed the benefit promised, namely, that he will make all his creatures both in heaven and earth to become his instruments and means to derive his blessings & benefits unto his spouse the Church; in these words, I will hear the heavens, &c. Where he alludeth to the contrary curse threatened against the transgressors of the law. Deut. 28. 23. And the heaven which is over thy head shall be brass, and the earth that is under thee iron. 24. And the Lord shall give thee for rain of thy land, dust and ashes, &c. And showeth that after he hath made his new covenant with his Church, and is reconciled unto her in Christ, his curse shall be turned into a blessing. Now under this particular of hearing his Church in the time of dearth, he doth synecdochically promise, that he will hear and relieve her in all her wants and necessities, according to that, John. 16. 23. And under these special benefits of corn, wine, and oil, are understood all temporal benefits necessary for the use and comfort of God's Church: so Psal. 4. 7. Yea under them we are typically to understand all spiritual gifts and graces: for it was usual in the time of the law to prefigure the kingdom of Christ under the kingdom of David, spiritual peace under worldly peace, eternal life under old age, the riches of heaven under the riches of the earth, our heavenly patrimony and inheritance under the possession of the land of Canaan and the earthly Jerusalem.

Fourthly, here is set down the manner how and the means whereby he would derive these blessings, by a notable gradation; I will hear the heaven, and the heaven shall hear the earth, &c. Where it is implied, that the means of obtaining thē shall be prayer, the which by an hyperbolical metaphor, and wonderful loftiness of speech, is ascribed to unreasonable and insensible creatures, though it properly appertain unto man, that it might after a more emphatical manner move the minds of the faithful. The like figure is used in many other places: as Psal. 93. 3. 98. 8. 107. 21. 27. Hab. 2. 11. Rom. 8. 22. Esa. 1. 2. So here the Prophet bringeth in man calling for corn, wine and oil; these praying to the earth, the earth to heaven, and heaven to God.

For the understanding whereof we are to know, that man is said to call upon food, when as there is dearth and scarcity; and corn, wine and oil are said to hear him, or as the word here used signifieth hearing to answer him, when as they offer themselves unto him for the supplying of his wants, in great plenty and abundance: And corn, wine and oil are said to call upon the earth, when as the earth doth not bring them forth, but through her barrenness maketh a scarcity of them: and contrariwise the earth is said to hear them, when by her virtue, strength and moisture, she affordeth store of these blessings. And so the earth is said to pray unto the heavens, when as wanting moisture she gapeth, and as it were earnestly desireth the first and latter rain, whereby she may become fruitful; and the heaven is said to hear the earth, when accordingly she distilleth her seasonable and pleasant shewers, whereby the earth and the fruits thereof are refreshed. The heaven is said to pray unto God, when as her clouds and vapors are dried up, or restrained, so as she cannot gratify the earth with her moisture; and the Lord is said to hear her, when as he giveth unto her virtue to gather clouds and vapors, and open her windows & floodgates, so as she may distill her sweet drops to water the earth.

The last thing here expressed, is the persons upon whom the Lord will bestow these benefits, namely, all his elect and faithful ones, whom he hath espoused unto himself, and these are comprehended under the name Iizreel; the signification of which word is here changed, neither is it here taken in the evil part, as it was Ch. 1. 4. to wit, for the seed of God, whom he would scatter and cast away, but in the better sense, for the seed of God whom he would gather into his Church, and store up in his garner of everlasting happiness. By which change of the signification the Lord would show that his wrath was changed into mercy, and his judgments into benefits in the time of the Gospel.

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

And this is the meaning of these words. The doctrines [The Doctrines.] which arise out of them are these. First we may here learn, who is the author of all our blessings and benefits temporal and spiritual, namely, the Lord himself; for he it is that giveth us our corn, wine and oil; he it is who causeth plenty and maketh dearth, and out of the garners of his all-sufficient providence we have all our provision and sustenance. The eyes of all wait upon him, and he giveth them their meat in due season, and if he shut his hand, they all hunger and pine for want; if he open it, all things living are filled with plenty; as it is Psal. 145. 15. 16.

The consideration whereof should move us, rather to depend upon the Lord for our plenty and provision, then upon the heavens, the earth, or the seasons of the year, seeing he is the principal cause, and these but his instruments and inferior means which he useth for our good. Secondly, if we abound in these blessings, let us praise the Lord in the fruitiō of them, and be ready out of our abundance to relieve the want and penury of our poor brethren, as the Lord hath enjoined us; for all these temporal benefits, though good in themselves, are not good unto us, unless they be received with thanksgiving, and sanctified to our use by the word and prayer, as it is 1. Tim. 4. 5. And if abounding with them we do not communicate them with the poor, we commit the sin of the Sodomites, as appeareth Ezech. 16. 49. and consequently make our selves obnoxious to their punishments.

Secondly, we may here observe the time, when the Lord bestoweth these benefits upon his Church, expressed in these words: And in that day, that is, in the day of her espousals, when she is married unto Christ in righteousness, judgment, &c. and by Christ reconciled unto God; for before this day we are not only strangers, but also enemies, and so remaining subject to God's wrath, we have all the creatures opposed against us: but when we are married unto Christ, and in him reconciled unto God, then all things work together for our good, and nothing is wanting unto us, which is profitable for us to receive. From whence we learn, that this new covenant of grace between God and us, and this spiritual marriage with Christ is the fountain, from which all blessings and benefits spring and flow unto us. And therefore if we would have no good thing wanting, which we can desire; thē let us in the first place seek to be espoused unto Christ in righteousness, judgment, benignity and compassion, and then the Lord will supply all our wants, and give us plenty of corn, wine, and oil, and all other his benefits. And let us avoid the practice of worldly men, who in the first place seek for glory, riches, houses, lands, and pleasures, and in the mean time never seek to be espoused unto Christ, or in him to be reconciled unto God, deferring this, as a matter of least importance, to old age, or the end of life; but rather let us In the first place, seek the kingdom of God and his righteousness, and then all other things shall be cast upon us, as our Savior hath promised, Matth. 6. 33. Let us first labor to be received into the covenant of grace, and to be espoused unto Christ Jesus, and then he will enrich us with the dowry of all his temporal and spiritual benefits.

Thirdly, we here learn, that whatsoever virtue & strength is in any of the creatures to benefit, sustain, and nourish us, they have it wholly from the Lord, as appeareth by this notable gradation, for we cannot ordinarily live without corn and food, we cannot have these unless the earth bring them forth for our use, the earth is barren and unfruitful, unless it be watered with the dew of heaven, the heavens have no power to distill their fruitful and pleasant shewers upon the earth, unless the Lord give this virtue unto them. So that he is the principal cause and first mover, who setteth all inferior means on work, and giveth them motion and strength to derive his blessings and benefits upon man; neither can a drop of rain fall upon the earth, nor the earth bring forth one grain of corn, but by God's providence and appointment: and therefore we may conclude with the Apostle, that In him we live, move, and have our being, Act. 17. 28. Is then the earth fruitful? let us ascribe the whole glory unto God; have we a fertile soil? let us not rest upon it, but upon God's providence, for he that hath given it this power and virtue, can take it away & make it barren. Is there a dearth and scarcity in the land? let us not look so much to the heavens, clouds, and weather, as unto God the ruler and disposer of them all, expecting and begging plenty at his hands, and so he will hear the heavens, and the heavens the earth, the earth the fruits, and the fruits will hear us, &c.

Fourthly, we here learn, that howsoever the Lord is the principal cause, and chief author of all the benefits which we receive; yet we are not to expect them from his hand immediately, but mediately, by inferior causes and instruments, as appeareth by the gradation here used: and therefore we are not idlie to expect food from God's immediate providence, neglecting the subordinate means, as observing the seasons, and husbanding the ground with labor and diligence: for though he be bountiful in bestowing his benefits, yet he giveth them not to idle loiterers, but to painful laborers, Gen. 3. 19.

Fifthly, we may observe the infinite wisdom of God, who hath linked his creatures together in such excellent order, as they have need of one another's help, and all depend upon him, as upon the first mover. Man needeth food, food is not provided without the help of the earth, the earth is not fruitful without the dew of heaven, that heavens cannot send their rain without God's blessing & appointment. Where we may note, that man who is Lord of the creatures, standeth in need of the meanest of thē, that whereas his sovereignty might puff him up in pride, his necessity which maketh him stand beholding to the basest creature, might teach him humility.

Sixthly, we may observe, that the chief means which the Church is enjoined to use for obtaining of all benefits, is prayer; as is implied by the manner of speech here used, And I will hear saith the Lord, &c. For howsoever the Lord hath determined to multiply his mercies upon the faithful, yet not without the means of prayer & inuocatiō. Because if we did not first see and feel our wants, if seeing thē, we did not earnestly desire to have them supplied, & if to have our desire satisfied, we had not our recourse unto God by prayer, we would never know nor acknowledge that we had received these gifts frō God, nor be thankful unto him for them, nor for the time to come depend upon his providence. And thus do earthly parents deal with their childrē; although they are willing to supply all their wants, yet first they will be entreated, that hereby their love & affection towards them may be endeared, and that they may learn obedience and reverence, seeing their own want of their parents help, and their readiness in granting succor and relief.

Seeing then prayer is the means of obtaining all blessings from God, the conduit whereby the clear streams of graces and benefits are derived frō God, the fountain of all goodness, and the hand wherewith we fill our empty souls in the storehouse of God's rich mercy, let us continually exercise our selves in this holy duty; and seeing our wants are continual, Let us pray continually, as the Apostle exhorteth us, 1. Thes. 5. 17. Are we destitute of God's blessings? prayer obtaineth thē, John. 16. 23. 24. have we them in abundance? prayer sanctifieth them to our use, 1. Tim. 4. 5. do we employ our selves in our business? prayer bringeth a blessing upon our labors, Gen. 24. 12. do we cease from them? prayer blesseth our rest, Numb. 10. 35. are we merry, prayer seasoneth our mirth: are we sorrowful? prayer easeth our grief, I am. 5. 13. are we in trouble? prayer obtaineth deliverance, Psal. 50. 15. are we in any manner of extremity? prayer bringeth relief, Psal. 107. 6. 13. 19. 28.

Seventhly, whereas he saith, not that God will hear Iizreel, but that he will hear the heavens, &c. and that the corn, wine, and oil shall hear Iizreel, he doth here intimate our corruption and imperfection, which causeth us in the time of our wants, in the first place to think upon the inferior means and secondary causes for the supplying our necessities, as upon the corn, wine, and oil, before in our cogitations we ascend unto God, begging for help and relief at his hands: the which our infirmity the Lord tolerateth, if we do not rest in their inferior means, but ascend from one to another, until we come to the supreme cause of all blessings, God himself: as when being in want & penury, we think we must needs starve, unless we have corn & food, then we must also remember that we cannot have thē, unless y ^e earth yield thē, nor y ^e earth yield thē, unless the heavens make thē fruitful, nor y ^t the heavens can do this, unless the Lord enable thē. And therefore finding that he is the chief cause & first mover, who setteth all y ^e rest on work, let us chiefly labor by our prayers, to move him to succor us, assuring our selves, y ^t when he is inclined to help and relieve us, there will be no want in the inferior means; & as thus we are to ascend unto God, that we may call upon him, so being possessed of his benefits, we must likewise to ascend to return him thanks.

Lastly, we here learn, that all God's gifts and benefits are granted unto mankind at the suite of Iizreel, that is, for the faithful and elects sake, and if it were not for them, the heavens would be as brass without rain and moisture, and the earth as iron, barren and unfruitful. Iolatrous Laban is enriched for religious Jacob's sake, and Putiphar hath a blessing upon his whole house, because Joseph is one of his family. The murmuring Israelites gather Manna sent from heaven, because the faithful Israelites should not want; the whole people fareth the better, because they have a Moses amongst them, who in his fervent prayers commendeth their suits unto God. And contrariwise, when the godly are severed from the wicked, there is nothing to be expected but plagues & punishments. When Noah is entered into the Ark, the sloud drowneth the whole world. Whē Lot is gone out of Sodom, it is soon after consumed with fire and brimstone: When God's people have severed themselves from Corah, the earth swalloweth up him and his followers. And when Josiah is gathered to his fathers, then sinful Israel must expect captivity and desolation.

Notwithstanding such is the blind pride of wicked men, and their inveterate malice towards the faithful, that they are ready to ascribe their prosperity unto themselves, & their calamities unto the godly. Ahab thinketh himself innocent, and condemneth Elias to be the troubler of Israel. Saul supposeth that neither he nor his posterity could prosper, unless David were murdered: and the Scribes and Pharisees shame not to affirm, that if Christ were suffered all would believe in him, and that hereupon must needs follow their destruction and the desolation of their country: John. 11. 48.

ANd so much concerning the sixth benefit. The last followeth, which is the propagation and multiplication of the Church in the time of the Gospel: Vers. 23. And I will sow her [Vers. 23] unto me in the earth, and I will have mercy upon her that was not pitied, and I will say unto them which were not my people, thou art my people: and they shall say, thou art my God. In which words is set down, first, the multiplication of the Church: and secondly, the means whereby it should be multiplied. The first in these words; And I will sow her unto me in the earth. The which speech is allegorical borrowed from the practice of husbandmen, who desiring increase of their corn do sow it in the ground; so the Lord promiseth that he will sow his Church, that is, he will multiply and exceedingly increase it, as the seed is multiplied which is sown in the earth, so that it shall no longer be contained within the narrow borders of the land of Canaan, but be propagated far and wide over the whole face of the earth. Where he alludeth to the name Izreel, signifying the seed of God, of which he had spoken in the former verse, although the word (her) being of the feminine gender hath relation unto the spouse: for whereas his meaning was that he would sow Izreel, his seed, he saith he will sow her, because all this while he had spoken of his Church and faithful people under the name and title of a wife.

But besides the multiplying of the Church, here is also, as I take it, promised the continual stability thereof, for so this word sowing or planting signifieth: as appeareth, Ier. 24. 6. I will plant them, and not root them out: Psal. 92. 13. 14. Ier. 31. 27. 28. 42. 10.

Further he saith, that he will sow her unto himself, where he noteth the end why he would multiply his Church and people, namely, that they being chosen and called, might glorify his name by serving and obeying him; and this is the main end not only of our calling, but also of our creation and redemption: 2. Cor. 6. 20. Ephes. 1. 4. Tit. 2. 14.

Again, whereas he saith, that he will sow her in the earth, without any special restraint unto any particular place, the meaning is, that he would sow her throughout the whole earth, and no longer confine her within the limits of Canaan; the which promise was accordingly accomplished, when Christ gave commandment to his Apostles and Disciples, that they should go teach all nations, Matth. 28. 20. the which they also performed, as appeareth in the Acts of the Apostles.

And this is the promise concerning the multiplying of the Church. Now the means whereby he would increase it to so great a number is expressed, whereas he saith that he will have mercy upon Lo-ruchamah, and will call Lo-ammi his people; whereby he understandeth the calling not only of the ten tribes, but also by occasion of them the Gentiles amongst whom they were scattered; as the Apostle plainly expoundeth this prophecy, Rom. 9. 24. & 1. Pet. 2. 10. for of whom it might be said, that they were without mercy and not God's people, of thē he promiseth that he would have mercy, and choose them for his people: but this might be said, not of the Israelites alone, but also of the Gentiles, as the Apostles testify; and therefore of them also this prophecy is to be understood.

And these are the means whereby the seed of the faithful is multiplied. In the last place he setteth down the disposition, affection and duty of the Church being called, in these words: And they shall say, thou art my God. Where there is implied the entire love of y ^e Church towards God, in that she useth here the vocatiue case (as the original hath it) and by a certain kind of hearty acclamation, crieth out, O my God: which brief manner of speech doth most pathetically express the otherwise inexpressible affection & passion of the heart. So Thomas ravished with Christ's assured presence crieth out, My Lord and my God, John. 20. 28. and Mary, v. 16. Rabboni, Master, Rom. 8. 15. Secondly, that she shall not only believe that the Lord is her God, but also acknowledge and make profession hereof, for she shall not only think it, but also say it. Thirdly, that she shall invocate and call upon his name, as is signified in this phrase of speech, O my God.

And this is the meaning of these words. The doctrines which [The doctrines.] arise out of thē are these. First, whereas y ^e Lord saith, that he will sow his Church, hence we learn that y ^e Lord is the sole cause of the multiplying of his Church, by his word and Spirit, and not our own inclination and free will; for we are as seed in the hand of the sower, unless he husband us, we will ever remain unfruitful, Eph. 2. 5. And this the Apostle affirmeth, namely, that the faithful are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God, John. 1. 13.

Secondly, we learn here, y ^t the Lord doth sow or multiply the Church unto himself, that is, for his own glory, worship, and service, & y ^t the Church being chosen to be a royal Priesthood, and holy nation, may abstain frō fleshly lusts, & have their conversation honest, y ^t so God may be glorified even of those that are without. And therefore seeing the Lord hath made choice of us for this purpose, let us labor to attain unto our end, otherwise we can have no assurance that we are in the mumber of God's people, seeing it is impossible y ^t he should be frustrate of his end.

Thirdly, by this change of names; no mercy into mercy, & no people into a people: we learn, that in the time of the Gospel, God's anger is turned into love, judgment into mercy, punishment into reward, & cōdamnation into life & salvation, by virtue of Christ's merits & mediation. The which serveth notably for the consolation of all those, that mourn in Zion, whē as being beaten down by the apprehension of God's anger, the sight of sin, and the curse of the law, they consider that Christ hath freed them from them all, reconciled them unto God, and procured for them remission of their sins.

Fourthly, we here learn that the wall of separation is broken down, & both Jews and Gentiles admitted into one and the same Church, so that as our Savior speaketh, there is now but one sheepfold & one shepherd, John. 10. 16. See p. 125. 133. 135.

Fifthly, we here learn, that our vocation was altogether free and undeserved; for when as we were without mercy, deserving rather judgment & condemnation, the Lord had mercy upon us; & whē we were no people, but aliens & strangers, yea enemies unto God, the Lord of his free grace made us his people yea of his own family: and this the Apostle plainly showeth, 2. Tim. 1. 9. As therefore no conceit of our own worthiness should make us to derogate any from God's free grace, & undeserved love, so neither ought our unworthiness cause us to doubt of thē, seeing without respect of our deserts, the Lord hath chosen us.

Sixthly, we here learn, y ^t our salvation hath his beginning in God's mercy; for by reason of our sins, we are in misery, & in the state of condemnation, the which our miserable condition is so much the more miserable, in that of our selves we cannot possibly come out of our misery; but God in mercy pardoning our sins, for Christ's merits, freeth us from our wretched estate, and advanceth us to all glory and happiness.

Seventhly, this serveth notably for the consolation of every true menber of the Church, in y ^t they are assured y ^t they have obtained God's mercy: so y ^t though they have fall̄ through infirmity, they need not with Adam to hide thenselves frō God's presence, but in cōfident assurance of pardon & forgiveness, go boldly unto the throne of grace, that they may receive mercy & find grace to help in the time of need: as it is, Hebr. 4. 16. 10. 22.

Lastly, we here learn, y ^t as y ^e Lord maketh choice of us to be his people, so we answerably must make choice of him to be our God; as he showeth his love towards us, so we must be ready to express ours towards him, by our holy obedience & zeal of his glory; as he professeth y ^t we are his people, above & before all other nations not called, so we must not only inwardly know and believe y ^t he is our God & in our hearts perform service unto him, but we must say w ^t the Church in this place, O my God; that is, acknowledge & confess that he is our Lord & Savior, openlie and in the sight of mē, & publicly perform unto him his pure worship & service, which he requireth in his word, & that not only whē by our professiō glorifying God we grace our selves, but also when we incur thereby shame & reproach, affliction, and persecution. In a word, we must with the Church here in all our need and necessaries, invocate and call upon God's name, and wholly depend upon, and expect from him all things necessary for this life, and the life to come.

ANd this is the main scope and chief end of this Prophecy. In the next place we are to speak of the special parts thereof: And first, of the testification of God's love towards the Church of Israel. Ver. 1. And the Lord said unto [Verse. 1] me, go yet and love a woman, beloved of her husband, and was an harlot; according to the love of the Lord towards the children of Israel, yet they looked to other God's & loved the wine bottles. In which words the love of God is typically propounded, and afterwards plainly expounded: it is typically shadowed under another vision, not much unlike unto the former. Chap. 1. 2. wherein the Lord commandeth the Prophet to love an adulterous and ungrateful harlot, not that indeed he would have him to set his affection upon such an one, seeing it was a thing unlawful and dishonest for the Prophet of God to love an Adulteress; being another man's wife, but that he having received this commandment by vision, might propound it as a Parable unto the people, that hereby they who were dull of conceit, might see both the love and mercy of God, and their own wickedness and unworthiness represented as in a clear glass or plain picture. As though he should say, go yet again unto the Israelites and propound this parable unto them: that the Lord is like unto a husband, who continueth to love his wife, though she neglecting his love and forgetting his benefits, have forsaken him, committed whoredom with her lovers, and given over her self unto all voluptuous pleasures.

But let us come to the words more particularly: And the Lord said unto me, that is, after I had delivered the former Prophecy, the Lord again spake unto me by vision, saying: go yet again, that is, content not thyself to have spoken once of my mercy, love and gracious benefits, and of the wickedness and unworthiness of this people: but again repeat and reiterate these things unto them, that so either they may be moved at the second hearing, or that their obstinacy and hardness of heart may be manifested, and they left without excuse. And love a woman beloved of her husband and was an harlot: that is, by propounding unto them this Parable, show them that I am a gracious Husband, in that notwithstanding their manifold whoredoms, I continue to love them, and withal convince them of their gross wickedness and unthankfulness, in that all my love and gracious benefits will not restrain them from committing Idolatry and spiritual adultery with false God's.

In which Parable, under the husband we are to understand God himself, who loved his people from all eternity, and continued constant in his love even after the people had broken their marriage faith, plighted unto him in mount Sinai, and committed spiritual whoredom with false God's. By the wife we are to understand the people of Israel, and not the people of Judah, as some have imagined; for first, in this first verse here mention is made of the children of Israel: and secondly, it is not true of the Jews, that they should be without Magistrates and government, for the Scepter might not depart from Judah till the Messias came. Gen. 49. 10 But is was verified in the ten tribes, who had no Magistrates of their own in the time of their captivity.

Yea, but the ten Tribes were divorced from God, excluded out of the covenant and forever debarred of mercy; how then could it be said of them, that God loved them as his spouse, and that they should, being converted, seek the Lord?

I answer that we are not to understand these words generally of the whole people of Israel, but of those only amongst them, which belonged to God's election, for of these alone it could truly be said that God loved them, and that being converted they should seek the lord. And understanding it of them, we may easily answer the former objections, for though they were excluded out of the covenant of works, yet this hindereth them not from being admitted into the covenant of grace; though they were debarred of mercy in respect of their deliverance out of a temporal captivity, yet they obtained mercy in regard of their spiritual freedom out of the captivity of sin and Satan; though they were forever exiled out of the earthly Canaan, yet being reconciled unto God in Christ, they might nevertheless become Citizens of the heavenly Jerusalem.

Lastly, by the Prophet, who is commanded by God to love this Adulteress beloved of her husband, we are to understand Jesus Christ, who loved these elect Israelites which were exculded out of the covenant of works, and married them unto himself, by making with them the new covenant of grace; and this appeareth in that he willeth him to love her with such love as the Lord loved her, namely, with a constant, most infinite, and eternal love, which properly can be ascribed to no other, saving to our Savior Jesus Christ alone.

And this is the meaning of this parable: The exposition followeth: According to the love of the Lord towards the children of Israel; yet (or when as) they looked to other God's, and loved the wine bottles. In which words the Lord's love is amplified by the wickedness and unworthiness of the people, and the people's sin aggravated by the love and goodness of God towards them. The Lord's love is hereby commended, in that he did not only love this people whilst they loved him, kept their conjugal faith, and served him according to his word, but even when they despised him, forsook him, violated their faith, and committed spiritual whoredom with false God's; the which he could never have done had not his love been infinite, most constant, and eternal.

Secondly, their sin and wickedness is exceedingly aggravated, in that they were so ungrateful and obstinate in their Idolatry, that neither God's love, nor all his manifold benefits which he had multiplied upon them, as pledges of his endless love, could move them to love him again, nor contain them in their fidelity, nor restrain them from committing spiritual fornication with false God's. If a wife do not love her husband who loatheth her and behaveth himself towards her cruelly and inhumanely, though this doth not altogether take away her fault, yet it doth much extenuate and excuse it; but if she love not such a husband as entirely loveth her, nor will be restrained by his great kindness and manifold benefits, from breaking her faith and following her lovers, her fault is so heinous that it admitteth of no excuse; but such a loving husband was the Lord to this Church of Israel, and such a rebellious and unfaithful wife was she to him, and therefore her wickedness was so much the more grievous and intolerable.

But let us come to the particular branches of their sin: the first whereof is expressed in these words: Yet they looked to other God's: by which phrase, with the Hebrews is usually signified love and desire, hope and trust reposed in that thing which they are said to look after. Whereas therefore they are said to look after other God's, the meaning is that they set their hearts and affections upon them, and hoped and trusted in them, and in these respects had their eyes and minds always fixed upon them.

Secondly, he saith that they loved the wine bottles; whereby we may either generally understand that besides their sin of Idolatry, they were also addicted to all manner of unlawful pleasures and luxurious excess, as surfeiting and drunkenness, lasciviousness and wantonness (for with the corruption of Religion is usually joined corruption of manners, Piety and Honesty, being such twins as both live and die together) And if we take the words in this sense, then we are to understand them Synecdochecally; dunkennesse being put for voluptuousness and all corruption of manners, of which he maketh special choice that he may persist in the former Allegory, seeing Adultery & Drunkenness are commonly joined together, and are mutual causes one of another.

Or else we may take them more specially and properly, for that drunkenness and those voluptuous delights, which they used in their Idolatrous feasts, for with their Idolatry they usually joined feasting and revelling, as may appear. Exod. 32. 6. Judge. 9. 27. unto which custom the Prophet Amos alludeth. Chap. 2. 8. They drink the wine of the condemned in the house of their God. The which custom lasted unto the Apostles time, as appeareth. 1. Cor. 10. 21. and this as I take it, is the more natural and proper sense of this place, namely, that the people of Israel did not only commit Idolatry, but also by their drinking, feasting and revelling, shown the exceeding great delight which they took in their sin.

And this is the meaning of these words: The doctrines which arise out of them are diverse. First we may observe out of the general scope of this Chapter our exceeding proneness to run into two extremes, secure presumption, & abject desperation, in respect of our diverse estate and condition: when we are in prosperity we are deaf to all reprehension, admonion & threatenings, we flatteringly persuade our selves, that this Sun of God's favor will ever shine upon us, notwithstanding that our sins continually ascend, and as a thick cloud interpose themselves between us & the beams of God's love; and when we hear God's curses, we bless our selves in our hearts saying: I shall have peace although I walk according to the stubbernenesse of mine own heart, adding drunkenness unto thirst, as it is, Deut. 29 19. Yea when the Lord beginneth to punish, we are ready in the security of our hearts to promise unto our selves immunity, and to say with those wicked men. Isaiah. 28. 15. We have made a covenant with death, and with hell we are at agreement, though ascourge run over, and pass through, it shall not come at us, &c. And on the other side, when God withdraweth from us his gracious countenance, and taking away our prosperity, instead thereof layeth upon us affliction and adversity, then we are as ready to fall into the contrary extreme, concluding that God hath utterly rejected us, and cast us off forever, foolishly imagining that when our Sun of comfort is once set, and the night of sorrow and adversity hath overshadowed us, that it will never arise again and replenish our hearts with joy and consolation. An example hereof we have in the Israelites, in this place, and in David. Psal. 30. 6. 8. The consideration whereof should move all God's Ministers according to the practice of the Prophet in this place, wisely to intermixe comminations with consolations, judgment with mercy, threatenings with promises, and the Law with the Gospel, that they may keep men in an even course, and in the golden mean, neither presumptuously going forward in sin, in regard of God's mercies and benefits, nor desperately sincking under the weight of sin and punishment, when they are overtaken of God's judgments.

Secondly, whereas the Lord commandeth the Prophet yet again to put the people in mind of his mercies, and their own sins and unworthiness; hence we observe that it is not sufficient for God's Ministers once alone to stand upon these points, but considering how forgetful men are of God's benefits, and how obdurate and obstinate in their wicked courses, they must repeat, & beat upon these things again and again; never thinking any duty sufficiently taught, which is not also sufficiently learned. Neither must they seek to please the itching ears of fantastical hearers, who are impatient in hearing the same things twice delivered, nor seek to delight such surfeited and cloyed appetites as cannot endure oftener then once to taste of the same food, no nor yet take pleasure though variety of food be offered unto them, if it be brought in the same dish, desiring only variety, and to hear continually new matter, out of a new Text: but they must like good Surgeons apply the same salves to the same sores till they be perfectly cured, they must speak again and again of the same mercies of God till they be remembered, teach the same doctrines till they be learned, exhort to the same duties till they be practiced, and reprove the same sins till they be amended. And like good house-holders, as they are to avoid the glutting of the family, by the continual use of the same meat: so also they must oftener then once set before them that spiritual food, which they know is good and wholesome, and think it no disgrace and disparagement to their plenty and hospitality, if they feed twice of the same dish.

Thirdly, we may observe that the Lord propoundeth his mercies and the people's sins, by way of Parable, that so he might in a lively manner, and as it were, with real words represent these things to their understanding, as it were in a plain picture; that so he might hereby more effectually approve his own undeserved goodness, and convince them of their unworthiness, and this form as it is always delightful, so is it sometimes most profitable, as when God's Ministers are to deal with Magistrates, or with obstinate and impudent sinners, who will not know nor condemn sin, unless it be in another man's person. See Chap. 1. Ver. 2.

Fourthly, we may observe that the Lord intending to arm his children with such patience as might enable them to bear those grievous afflictions which he purposed to lay upon them, doth in the first place assure them of his love, notwithstanding he severely corrected them for their sins: yea that he therefore did chastise them because he loved them, and would not suffer them to go on in their sins to their destruction; whence we learn that to attain patience in afflictions and adversity, the best way is, earnestly to labor that we may discern with the eye of faith the beams of gods love and favor, through the cloud of our sins and chastisements, and not only to look upon the rod, but also upon the hand of our loving father, who beateth us that he may correct and amend us. For if we be persuaded with Paul, that afflictions cannot separate us from the love of God. Rom. 8. 35. Then shall we also with Paul, rejoice in tribulations. Rom. 5. 3. And conclude with Job, that though he kill us, yet we will trust in him. Job. 13. 15. If in our greatest extremities we have this hope and assurance that we are beloved of God it will be a sure anker-hold to preserve us from making ship-wrack of our souls upon the sands of desperation, though we be tossed and turmoiled with the tempests of tribulations and the surging waves of troubles, it will be a sure pillar to under-prop our fainting souls, so as they shall not ruinously sink under the weight of affliction, and an impregnable fort, into which being retired as our last place of refuge, we shall easily bear off and beat back the most violent battery that affliction and adversity can make against us.

Fifthly, we may observe how heinous and odious this sin of Idolatry is in the sight of God, in that he compareth it to Adultery, for as nothing can be more detestable in the eyes of a loving and jealous husband, then that his wife should affect others more then him, and prostitute her self to commit whoredom even in his sight and presence: so nothing can be more odious in the sight of God, then that his church should thus desile her self with spiritual Adultery, even in his presence. See Chap. 1. Ver. 2.

Sixthly, in the example of the Israelites we may behold our exceeding great ingratitude, in that being dearly beloved of God we do not love him again, but are ready to prefer Idols and Images before him. Who would not wonder at the unthankfulness of such a woman, who being base and beggarly, deformed, diseased and full of ill qualities, should be chosen and espoused to a prince of great worth, and dearly beloved of him; if notwithstanding his excellency and love, she should defile her marriage bed and prefer some base groome before him? but such is our ingratitude, if being advanced from such a base condition, to such high dignity by our husband Jesus Christ, we set our minds upon Idols more then on him.

Seventhly, we may here observe the Constancy of God's love towards his elect, in that notwithstanding their grievous sins and great unworthiness he continueth to love them; for though the Israelites after they were espoused unto God committed spiritual whoredom, & forsook the Lord, yet he sendeth his Prophet to assure them of the continuance of his love. So neither the fall of our first parents, nor the original corruption which was propagated from them unto us, nor our own manifold actual transgressions, could break off his love, wherewith he had loved us from all eternity, but that still even whilst we were sinners, he sent his son to die for us, and whilst we were enemies unto him he reconciled us unto himself by the precious death and bloodshed of our Savior, as the Apostle showeth. Rom. 5. 8. 10. John. 3. 16.

The consideration whereof serveth notably for our consolation, when as we labor and groan under the heavy burden of our sins, for if the Lord so dearly loved us even whilst we were enemies, how much more will he continue this love, when we are made friends? If when we were wicked and unrighteous he would not overwhelm us with his just displeasure, much more then being justified by his blood, we shall be saved from wrath through him, as the Apostle reasoneth Rom. 5. 9. If he so loved us when as we were wholly wicked, that our sins could not change the constancy of his love, how much more will he now continue constant when we are made perfectly righteous, through the righteousness of Christ, imputed unto us, and have true inherent righteousness and sanctification begun in us by his holy spirit, whereby at least we desire & endeavor in the uprightness of our harts to serve and please him? If he loved us whilst like rebellious enemies we neither could nor would obey him, how much more will he love us when like children we would willingly do his will, although we often fail of our desire, through our weakness and imperfection?

Eighthly, we here learn that if in our necessities we flee unto the creatures, as unto Idols, Images, Saints, Angels, gold and riches, trusting & depending upon them for help and deliverance more then upon the Lord, we may truly be said with the Israelites to look after idols, & to commit spiritual adultrie with them, for that we make our God, upon which we most depend for relief in time of want, & for protection in time of danger: & hence it is that not only those who worship Images are called Idolaters, but also the covetous man, who putteth more affiance in his gold then in his God. Ephe. 5. 5

Lastly, we may here observe, that with contempt of Religion and God's pure worship, neglect of honesty and corruption of manners, with idolatry and superstition, drunkenness and all manner of voluptuousness are joined together, for as soon as men look after Idol God's, they also love the wine bottles. And this cometh to pass principally through God's just judgment, that they who worship the creatures and forsake the creator, not regarding to know him nor his truth should be given over of God, unto vile affections and a reprobate mind whereby they run headlong into all manner of wickedness, as the Apostle showeth▪ Rom. 1. 2. 1 to 31. Partly also through the violence of our corruption, which if it be not bridled and curbed in with true piety, the fear of God, and conscience of our ways, carrieth us swiftly into all manner of sin; & partly through the malicious subtlety of the chief ring-leaders unto idolatry, who either enjoin as lawful, or permit as tolerable, or dispence with as venial, all manner of voluptuousness and unlawful pleasures, that with these baits which are so delightful to the flesh, they may catch the more, and allure them to join with them in their idolatry and superstition.

A notable example whereof we have in the Papists, who either allow or dispence with all manner of voluptuous pleasures, that so they may gain the more to the embracing of their Religion; for have they not brought even into the service of God, whatsoever may be pleasing & delightful to the senses, as goodly shows, sweet music, odoriferous smells? &c. Is it not the chief solemnity of their festiuals and holy days, to spend the whole time in revelling, masking, dicing, carding, surfeiting and drunkenness; and least they should not run fast enough into all manner of disorders, do they not allow of their Lord's of mis-rule, who have for the time a large Patent to lead them into all licentiousness? and these are their religious exercises for their solemn feasts. That I may say nothing of the permission of their stews, their sanctuaries for malefactors, their wincking at blasphemy, profanation of the Sabbath, Adultry, as though they were but venial sins, by all which their wicked courses they greatly increase their number, seeing hereby all adjoin themselves unto them, who would be voluptuous and licentious by law and privilege of Religion.

And so much concerning the testification of God's love towards the adulteress harlot, the people of Israel. Now followeth the approbation thereof: first, by his inflicting on her fatherly chastisements, that thereby she might be restrained from running on in her sins, and provoked to turn unto God by true repentance, verse 2, 3, 4. Secondly, by sanctifying this her affliction for her conversion, verse. 5. The afflictions which he intended to correct her with, are typically represented and shadowed in the Prophets vision, verse. 2, 3. And after, this vision is in part expounded verse. 4. Concerning the former, he showeth first the end wherefore he afflicted her, that is, that thereby he might buy her, and so possess and keep her for his own use, in these words: So I bought her to me: and secondly he setteth down the affliction it self; where first he showeth with what kind of affliction he meant to chastise her, namely with captivity, signified in this phrase of buying her: and secondly he expresseth the quality of this captivity, to wit, that it should be exceeding grievous, and that both in respect of the greatness of their miseries, which they should suffer in their captivity, and also in respect of their long continuance. Their miseries consisted partly in the evils which they suffered, and partly in the deprivation of such benefits as they had formerly enjoyed, namely their political and ecclesiastical government, verse. 3, 4.