The Firſt LECTVRE.May 8. 1642. Chap. 1. Verſ. 1, 2. &c.

1. The word of the Lord that came unto Hoſea the ſon of Beeri, in the dayes of Vzziah, Iotham, Ahaz, and Hezekiah, Kings of Iudah, and in the days of Ieroboam ſon of Ioash King of Iſrael.

2. The beginning of the word of the Lord by Hoſea: and the Lord ſaid to Hoſea, &c.

The Preface To The Work.

THis day beginneth a Scripture Expoſition Exerciſe, which hath loſt much of the honour of it, by the diſuſe of it: The beſt Apology for it is to ſet preſently upon it. It is ancient in the Church of God, old enough to ſpeak for itſelf. Nehem. 8. 8. we read, that Ezra, Ieshua, Bani, and the reſt read in the book of the Law, and gave the ſenſe, and cauſed the people to underſtand the reading. You love brevity; in this Exerciſe you ſhall have it, in all that ſhall be delivered unto you.

I have pitched upon the Books of the ſmall Prophets, to open them unto you, of whom Ierome hath this expreſſion:Neſco utrum brevitatem ſermonum, an magnie tudiuem ſenſuum admirari debeas. You cannot tell which to wonder at moſt, either the brevt • y of ſpeech, or the greatneſs and abundance of ſenſe. And this Prophet Hoſea in ſpeciall is excellent this way, of whom the ſame Author ſpeaking, calls himCommaticum & qua ſi perſentias loquen tem. exceeding conciſe, & ſpeaking by ſentences.

Being the Propheticall books is the work that falls to me, why I choſe rather to begin with Hoſea then Iſaiah, I ſhall afterward give you an account. If God continue this Exerciſeand life, we may goe through them all, both ſmall and great.

In theſe Prophets we have moſt admirable divine Truths revealed to us, and pity it is, that the minde of God contained in them ſhould be ſo little known, even unto his children, that ſuch treaſures of heavenly truths that are there ſhould lie hid from ſo many ſo long a time as they have done.

We might preface this our work (becauſe this is the firſt dayes entrance into it) vvith labouring to raiſe and ſweeten your hearts with the conſideration of the excellency of the Scriptures in generall. Luther hath an high expreſſion about them; he calls themGe •• s generalisſimum omnium benorum. Si hoc auferas, ſol • m e mundo ſuſtuliſli: quid mundus ſublate verbo quam infernus. 〈 in non-Latin alphabet 〉 . the higheſt genus that containes in it all good whatſoever. Take away the Scripture, and you even take away the Sun from the world. What is the world without the Scriptures, but hell it ſelf?

We have had indeed the word of God to be as the Sun in the world, but oh hovv many miſts have been before this Sun! We have ſeldome the Sun ſhine clearly to us. It is pity, ſeeing there is ſuch a glorious Sun riſen, that there ſhould be ſuch a miſty day. Now this is the work we are called unto, to diſpell the miſts and fogs from before this Sun, that it may ſhine more brightly before your eyes, and into your hearts.

Chryſoſt. in his 29. Sermon upon Geneſis 〈 in non-Latin alphabet 〉 , &c. Quid eſt Scriptura ſacra niſi quaedam epiſtola emnipotentis Dei ad creaturam ſuam. Greg. 1. Ep. • 0. ad. Gregorium Theodorum Medicum. exhorting his Auditors to get the Scriptures into their houſes, and to a diligent exerciſe of himſelfe in them, tells them that by them the ſoul is raiſed and elevated, and brightned, as with the beame of the Sun of righteouſneſſe, and delivered from the ſnares of unclean thoughts.

The Scripture is that wherin the great God of heaven hath ſent his mind to the children of men, wherein he hath made known the counſel of his wil, & opened even his very heart unto Man-kind. It is the Epiſtle that God hath ſent into the world. And did wee but heare of ſuch a Book that were dictated imediatly by God himſelf, to the end to ſhew the children of men what the eternall counſels of his will were for the ordering of them to their eternall eſtate, and to open his thoughts and intentions concerning their everlaſting condition what it ſhall be: Did wee I ſay but heare that there were ſuch a book in the fartheſt part of the Indies, would we not rejoyce that the world was bleſt with ſuch a mercie? what ſtrong and vehement deſires ſhould we have to enjoy but one ſight of it before we dye! Wee would be willing to venture upon any hazard, to paſſe through any difficulty, to be at any charges, that we might have but a ſight of ſuch a booke as this. My brethren, you need not ſay, Who ſhall goe to the fartheſt part of the Indies to ſetch this book? Who ſhall deſcend into the depth, or goe to the uttermoſt part of the earth to help us to a ſight of this booke of Scripture? For behold, the word is nigh unto you, it is in your houſes, and we hope in your hearts,Sacrae ſcripturae expoſitio eſt emnium quae ad cul •• m Dei fiunt • pus maximum, & utilitates humano generi max 〈◊〉 efferens. and in this exerciſe is to be in our mouths, not only to tell you what it ſaith, but open unto you the mind of God in it.

The exerciſing our ſelves in this book is ſweet indeed; Luther profeſſes himſelfe out of love with his own books, and wiſhed them burnt, leſt men ſpending time in them, ſhould be hindered from reading the Scriptures; which ſaies he are the only fountain of all wiſdome: and I tremble ſaies he at the former age, that was ſo much buſied in reading of Ariſtotle and Averroes.

Wee read in that 8.Lect. 1. of Nehem. verſ. 5, 6. when Ezra opened the book of the Law to expound it to the people, he bleſſed the Lord the great God, and all the people anſwered, Amen, Amen. And now bleſſed be the Lord, the great and gracious God, for ſtirring your hearts up to ſuch a work as this is,Wolfius in loc. and bleſſed be his name for thoſe liberties we have thus freely to exerciſe our ſelves in this ſervice; Luther in Gen. c. 19. Ego adi lie beos me • s & ſaepe opto eos interire, quod metuo, nemorentur lectores & abducant lectione ipſias ſcripturae, quae ſola omnis ſapientiae fons eſt, &c. O praiſed be the name of the great God for this dayes entrance into ſo good a work as this is.

Yea they did not only bleſſe God, but the Text ſaith, They lifted up their hands, and they bowed their heads, and worshipped the Lord with their faces to the ground. Why? becauſe the book of the Law was read to them and expounded. How comes it to paſſe that their hearts were ſo taken with it now to hear the book of the Law expounded to them? Surely it was becauſe they were newly returned out of their Captivity; and now they came into their owne Land, and heard the Law of God opened to them, they bleſſed his great Name, & bowed their faces to the ground, worshipping him. This day (my brethren) witneſſeth to us our great deliverance and returne from our bondage. It was not long ſince that wee could have either Ordinances, or Truths, or Religious exerciſes, but onely according to the humors of vile men: But now through Gods mercy a great deliverance is granted to us (as this day witneſſeth) that wee may come and have free liberty to exerciſe our ſelves in the Law of our God: O doe you bleſſe the Lord, and bow your faces to the ground, worshipping of him.

In the 12. verſ. of that Chap. we read, that after they had heard the Law read and expounded to them, they went their way to eate and to drink, and to ſend portions, and to make great mirth: Why? Becauſe (ſaith the Text) they had underſtood the words that were declared unto them. I hope if God shall pleaſe to give in aſſiſtance unto this work, many of you shall goe away hereafter from this Aſſembly rejoycing, becauſe you will come to know more of Gods mind revealed in his word then formerly: And this will be the comfort of your meat and drink, and of your trading, and the very ſpirits of all the joyes of your lives.

As the ſweetneſſe of the fruit comes from the graft, rather then from the ſtock, ſo your comforts, and the bleſſings of grace in you, muſt come from the word ingrafted in your ſoules, rather then from any thing you have in your ſelves.

In the firſt verſ. the Text ſaith, that all the people gathered themſelves together as one man, into the ſtreet that was before the water-gate, to deſire Ezra to bring the book of the law, and to read it, and to open it unto them. Behold it is thus this day in this place; here are a great company met together, perhaps ſome to know what the buſineſſe will be, ſome for novelty, and ſome for other ends; howſoever, come unto us you are, and we hope many for this end, that you might have the booke of the Law read & opened unto you. Now we expect that from you, which is ſaid of them, ver. 3. And the ears of all the people were attenti • e unto the book of the law, when it was read & opened to them. And truly that attention that you now begin withal, doth promiſe unto us that we shall have an attentive auditory. But that is not all; let us have further a reverential demeanor and carriage in the hearing of the Law, as it becomes thoſe that have to deale with God in it. The Text ſaith, verſ. 5. that when Ezra opened the book of the Law, all the people ſtood up. We doe not expect the ſame geſture from you, but by way of Analogie we expect a reverentiall demea nour in the carriage of he whole worke, as knowing we are to ſanctifie Gods Name in it. And as thoſe people after the firſt dayes exerciſe were ſo encouraged, that they came again the ſecond day, (for ſo the Text ſaith, verſ. 13. On the ſecond day were gathered together the cheife of the fathers of all the people, the Prieſts and the Levi • es, unto Ezra, to underſtand the words of the Law) ſo (I hope) God will ſo carry on this worke, that you shall find encouragement too, to come again and again, that you may know more of the mind of God; and that this work shall not be only profitable to the younger and weaker ſort, but to the Fathers, to the Prieſts and Levites too.

Let it be with you as it was with them, according as you have any truth made known unto you, ſubmit to it, yeeld to it, obey it preſently, and then you shall know more of Gods mind: He that will doe my will, shall know my doctrine to be of God: Ioh. 7. 17. Thus did they, for verſ. 14. when they found it vvritten in the book of the Law, that the children of Iſrael should dwell in booths in the feaſt of the ſeventh moneth, (This was one paſſage of the Law that was expounded, how they should keep the feaſt of Tabernacles, and what booths they should make) the people went forth preſently unto the mount, and fetched Olive branches, and Palm branches, and branches of thick trees, and made themſelves booths, every one upon the roofe of his houſe. In this Propheſie of Hoſea you ſhall find many ſutable truths to the times wherein we live, the Lord grant you obedient hearts to what shall be delivered.

I muſt not retard the work, nor your expectations any longer with large prefacing to it, only ſomewhat have been ſaid about the rules for interpretation of Scripture; I will ſay no more of that but this, to interpretation of Scripture, a Scripture frame of heart is neceſſary, a heart holy & heavenly, ſutable to the holineſſe & heavenlineſſe that is in the word: as it was ſaid of Tullies eloquence, that nothing but the eloquence of Tully could ſet out the excellency of it: So it may be ſaid of the Scriptures ſpiritualneſs, nothing but a heart filled with Scripture ſpiritualneſs can ſet forth the excellencies of it: and becauſe the authority of Scripture is dreadfull, wee deſire the prayers of you all to God for us, that his feare might fall upon our hearts that ſeeing we are menfull of errour, and full of evill, yet howſoever wee may not bring any Scripture to the maintenance of any erroneous conceit of our own heads, nor any evill of our own hearts: This wee know to be a dreadfull evill. It was a fearfull evill for Lucifer to ſay, I will goe and aſcend up, & be like the Higheſt, it is as great an evill for any to ſeek to make the Higheſt to become like Lucifer; for ſo do they that make the Scripture come down to juſtifie any erroneous opinion, or any way of evill they goe about to make the bleſſed God and the holy Ghoſt to be the fathers of lies. It is counted a great evill in a Common-wealth to put the Kings ſtamp upon falſe coine; and to put the ſtamp of the Spirit of God upon an error, upon a conceit of a mans owne, is certainly a great evill before the Lord: and it was for this that God did make the Prieſts vile and contemptible before the people, becauſe they were pa • tiall in the Law, Mal. 2. 9. And for you (my brethren) our prayer shall be, that the feare of God may fall upon you likewiſe, that you may come to theſe Exerciſes with Scripture-frames of heart.

What frame of heart is a Scripture-frame?

The holy Ghoſt tells you, Iſa. 66. 1. God looks at him that trembleth at his word: come with hearts trembling at the word of God; come not to be Iudges of the Law, but doers of it.

You may judge of your profiting in grace by the delight you finde in Scripture, as Quintilian was wont to ſay of profiting in eloquence, a man may know that, ſaies hee, by the delight hee findes in reading Cicero; much more may this be ſaid of the Scriptures, it is a true ſigne of profiting in Religion, to whom the Scriptures are ſweeter then the honey, and the honeycombe.

And now I shall onely tell you what the work is we have to doe, • um debere ſcire ſe aliquid profeciſſe cui Ciceronis lectio eft valde iucunda. and then we shall fall upon it, and that is to open Scripture unto you, not onely difficulties, but to shew unto you what divine truths are contained in them what may come fresh, and ſpring up from the fountain it ſelfe, to preſent them unto you with adding ſome quickneſs. This is our worke not to enlarge any thing with long Explication, Probation, or Application.

There are theſe five things to be enquired concerning this our Prophet, whoſe Propheſie I have now pitched upon to open.

1 Who he was. 2 To whom he was ſent. 3 What his errant was. 4 His Commisſion. 5 The time of his propheſie

All theſe you have either in the firſt verſe, (where moſt of them are) or you shall find them in the Chapter.

For the firſt then, who this Prophet was. I will tell you no more of him then what you have in the firſt verſe, 〈 in non-Latin alphabet 〉 in Hiphil. 〈 in non-Latin alphabet 〉 Hoſea the ſon of Beeri. His name ſignifieth a Saviour, one that brings ſalvation. It is the ſame root that Ioshua had his name from; and many ſaving and ſavory truths wee shall finde this Prophet bringing to us.

He was the ſonne of Beeri. This Beeri we doe not find who hee was in Scripture,Salvavit. only in that he is here named as the father of the Prophet in the entrance into this Propheſie, Surely it is honor is gratia to the Prophet, and from it we may note thus much.

That ſo ſhould parents live and walke,Obſ. as it may be an honour to their children to be called by their names, that their children may neither be afraid nor aſhamed to be named by them.

The Iews have a tradition that is generally received among them, that whenſoever a Prophets Father is named, that Father was likewiſe a Prophet as well as the Son. If that were ſo, then ſurely it is no diſhonor for any man to be the Son of a Prophet.

Let thoſe that are the children of godly, gracious Miniſters, be no diſhonour to their Parents, their Parents are an honour unto them: But we find it by experience, that many of their children are farr from being honours to their godly parents. How many ancient godly Miniſters, who heretofore hated ſuperſtitious vanities, whoſe ſonns of late have been the greateſt zealots for ſuch things. It puts me in mind of what the Scripture notes concerning Iehoiakim the ſonne of Ioſiah, • King. • 2. 19. the difference betweene his father and him. Ioſiah when he heard the Law read, his heart melted, and he humbled himſelfe before the Lord. But now Iehoiakim his ſonne, when hee came to heare the Law of God read, he tooke a pen-knife, and cut the roll in which it was written, Ier. 36. 23. in peices, and threw it into the fire that was on the hearth, untill all the roll was conſumed. A great deale of difference there was between the Son and the Father, and thus it is between the ſons of many ancient godly Miniſters and them: their Fathers indeed might be an honour unto them, but they are diſhonour to their Fathers.

The ſonne of Beeri. This word Beeri hath its ſignification from a Wel that hath ſpringing water in it, 〈 in non-Latin alphabet 〉 Puteus. freely and cleerly running: So Miniſters should be the children of Beeri, That that they have should be ſpringing water, and not the mud and dirt, and filth of their own conceits mingled with the word. This only by way of alluſion.

To whom was this Prophet Hoſea ſent.

He was ſent eſpecially to the Ten Tribes. I ſuppoſe you all know the diviſion that there was of the people of Iſrael in Rehoboams time, tenn of the Tribes went from the houſe of David, only Iudah and Benjamine remained with it. Now theſe tenne Tribes renting themſelves from the houſe of David, did rent themſelves likewiſe from the true worship of God, & there grew up horrible wickedneſſes, and all manner of abominations amongſt them. To theſe ten Tribes God ſent this Prophet. He ſent Iſaiah & Micah to Iudah, Amos and Hoſea he ſent to Iſrael, all theſe were contemporary.

If you would know what ſtate Iſrael was in, in Hoſeas time, read but 2 K. 15. 19. & you shall find what their condition was, Ieroboam did that which was e • ill but he fight of the Lord, he departed not from all the ſins of Ieroboam the ſonne of Nebat which made Iſrael to ſinne.

But notwithſtanding Iſrael was thus notoriouſly wicked, and given up to all Idolatry, yet the Lord ſendeth his Prophets, Hoſea and Amos, to Propheſie to them even at this time. O the goodneſſe of the Lord to follow an apoſtatizing people, an apoſtatizing ſoule! It was mercy yet while God was ſpeaking; but woe to that people, to that ſoul to whom the Lord shall give in charge to his Prophets, propheſie no more to them.

But what was Hoſea his errand to Iſrael?

His errand was to convince them clearly o • this their abominable Idolatry, and thoſe other abominable wickedneſſes that they lived in, and ſeverely to denounce threatnings, yea moſt fearfull deſtruction. (This was not done before by the other Prophets, as wee shall afterward make it appeare, but it was Hoſea his errand to threaten an utter deſolation to Iſrael more than ever was before) and yet withall to promiſe mercy to a remnant to draw them to repentance, and to Propheſie of the great things that God intended to doe for his Church and children in the latter dayes.

What was his Commisſion?

The words tells us plainly, The word of the Lord came to Hoſea. It was the word of Iehovah. It is a great argument to obedience to know it is the word of the Lord that is ſpoken. When men ſet reaſon againſt reaſon, and judgment againſt judgment, and opinion againſt opinion, it prevails not: but vvhen they ſee the authority of God in the Word, then the heart and conſcience yeeldeth. Therefore hovvever you may look upon the inſtruments that bring it, or open it to you, as your equalls or inferiours, yet knovv there is an authority in the Word that is above you al: It is the word of the Lord.

And this word of the Lord, it came to Hoſea. Mark the phraſe, Hoſea did not goe for the word of the Lord, but the word of the Lord came to him: 〈 in non-Latin alphabet 〉 he ſought it not, but it came to him, factum fuit verbum, ſo are the words, the word of the Lord came, or was made into him, was put into him. Such a kind of phraſe you have in the new Teſtament, Iohn 10. 35. If hee called them Gods unto whom the word of God came; 〈 in non-Latin alphabet 〉 . that is, to whom the commiſſion came, to put them in the place wherein they were. So the word of the Lord came to Hoſea. The knowledg of a call to a work, will help a man through the difficulties of the work. One of the notableſt Texts of Scripture to encourage a man to that work to which he ſees he is clearly called,Magna ſemper facerunt, qui Deo vocaute docuerunt. Luther. is that which is ſpoken of Chriſt himſelfe, Iſa. 42. 6. I the Lord have called thee in righteouſneſſe: what follows then? I will hold thy hand, and will keep thee, and give thee for a covenant to the people, for a light to the Gentiles. If wee know Gods call to a work (as for the preſent this of ours is exceeding clear unto us) though the worke will be difficult and liable to much cenſure, Yet the Lord will hold our hands, and will be with us, and with our minds, and our tongues, and our hearts, and will keep us in this work, and make us inſtruments to give ſome light unto you.

But the principall buſineſſe is to enquire of the time when Hoſea propheſied. You have it in the Text, In the dayes of Ʋzziah, Iotham, Ahaz, and Hezekiah Kings, of Iudah, and in the dayes of Ieroboam the ſon of Ioaſh King of Iſrael. It is computed by Chronologers, that Hoſea lived about 814. years before Chriſt: In his time was the City of Rome built. It was the beginning of the Olympiads. Euſebius tells us that there was no Grecian Hiſtory (and if no Greek learning, then not any that was of any authority) extant before this time of Hoſea.

He propheſied in theſe Kings reigns,Euſeb. de Prapar. Euan. l. 20. c. ult. Ab hec tempore Graeca de temporibus historia vera creditur. Vzziah, Iotham, &c. You ſhall find that we shall have much of Gods mind revealed in this, more then at firſt view we can comprehend. We shall find by this that Hoſea propheſied a very long time, it is very probable fourſcore years, but it is certaine he was in the work of his Miniſtry above ſeventy yeares, and I make that clear thus, He propheſied in the dayes of Ierobam (who though he be here named laſt, yet he was the firſt of theſe Kings, and we shall shew you the reaſon by and by, why he was named laſt) that then took up ſome of his time: But ſuppoſe you reckon from the end of Ieroboams reign, yet from that to the beginning of Hezekiah, here were 70. years, and yet the Text ſaith he propheſied both in Ieroboams time, and in Hezekiahs time too: after the death of Ieroboam, Vzziah lived 38. years (he reigned 52. in all) He began his reign in the 27. of Ieroboam, 2 King. 15. 1. Now Ieroboam lived after that 14. years, for he reigned 41. in all, take 14. out of 52. and there remains 38. and after him Iotham reigned 16. years; and then Ahaz. ſucceeded him, and reigned ſixteene yeares more: ſo that between theſe two Kings, Ieroboam and Hezekiah, there was 70. yeers, in which Hoſea propheſied, beſides the 41. yeers of Ieroboam, and 29. yeers of Hezekiah, in both whoſe reigns too you ſee he lived, and therefore it is probable it was 80. yeares at leaſt that Hoſea continued in the work of his propheſie. See what of Gods minde we have that will ſpring fresh from this.

Hoſea continued ſo long,Obſ. 1. and yet you ſee there is not much of his propheſie extant, only 14 short Chapters. It pleaſeth God ſometimes that ſome mens labours shall abide more full to poſterity than others, though the labours of thoſe others more large, and as excellent as theirs: this is according to the diverſity of Gods adminiſtrations. Let the Miniſters of God learn to be faithfull in their worke, and let God alone for to make them eminent by having their labours extant.

2. It appears from hence that Hoſea muſt needs begin to propheſie very young.Obſ. 2. If hee were a Prophet 80. years, certainly hee was but young when he began firſt to propheſie, and yet he was ſet upon as great an employment as any of the Prophets were (as we shall ſee hereafter.) It pleaſeth God ſometimes to ſtir up the hearts of young ones to doe him great ſervice, he ſends ſuch ſometimes about great works and employments, ſo he did Samuel, and Ieremiah, and Timothy, therefore let no man deſpiſe their youth.

3. Hoſea propheſying thus long,Obſer. 3. it appeares hee lived to be old in his work. When God hath any work for men to doe, he doth lengthen out their days. So he did the days of John the Diſciple, he lived near upon an hundred years, if not more, for the time of the writing of his Goſpel (as it is noted) was in the 99. yeare of Chriſt, 66. after the Aſcenſion. Let not us be too ſolicitously carefull about our lives, to maintain our healths and ſtrengths, let us be carefull to doe our worke; for according as the Lord hath work for us to doe, ſo he will continue to us our health and ſtrength, and life: when you come to dye, you may dye comfortably, having this thought in you; well, the work that the Lord ſent me to doe, is done, and why ſhould I ſeeke to live longer in the world? God hath others enough to do his work. It was a ſweet expresſion of Iacob, Gen. 48. 21. Behold I dye (ſaith he) but God shall be with you, and bring you againe unto the land of your fathers. So may the Prophets of God ſay that have been faithfull in their work: Behold I dye, but the Lord shall be with you, my work is finiſhed, but God hath others that are young, to goe on in his work, that is the third Obſervation.

4. You may ſoe by Hoſeas continuance in ſo many Kings reigns,Obſer. 4. that hee went through variety of conditions; ſometimes he lived under wicked Kings, ſometimes under moderate Kings, ſometimes hee had encouragement from godly and gracious Kings, although they were of Iudah. Not only the people of God, but ſpecially Gods Miniſters muſt expect variety of conditions in the world, they muſt not promiſe to themſelves always the ſame ſtate.

Yet further. Hoſea propheſied in all theſe Kings reigns. Here appears the conſtancy of his ſpirit, notwithſtanding the many difficulties hee met withall in his work: for he propheſying in Jeroboams, Iotham, and Ahaz his time who were wicked Princes, ſurely he muſt meet with many diſcouragements; And though he continued 80. years, yet he ſaw but little ſucceſſe of his labour, for the truth is, the people were never converted to God by his Miniſtry.

Nay it is apparent that they grew worſe and worſe, for it is ſaid of that Ieroboams time in which Hoſea began his Propheſie, only that hee did evill in the ſight of the Lord, and continued in the wayes of Ieroboam the ſon of Nebat, 2 King. 15. 15. But after wee read moſt horrible things that Iſrael was guilty of, 2 King. 17. 17. It is ſaid, they cauſed their ſonnes and their daughters to paſſe through the fire, and uſed divinations, and inchantments, and ſold themſelves to doe evill in the ſight of the Lord, to provoke him to anger, beſides many dreadfull things, you may read in that Chapter, Iſrael was grown guilty of. This vvas in King Hoſhea his time, which was many years after Hoſea began to propheſie, towards the end of his Propheſie.

God may continue a Prophet a long time amongſt a people,Obſer. 5. and yet they may never bee converted. It is a diſtemper in Miniſters hearts to think to give over their work becauſe they ſee not deſired ſucceſſe. I remember Latimer in one of his Sermons, ſpeaking of a Miniſter, who gave this anſwer, why he left off Preaching, becauſe he ſaw he did no good, this ſays Latimer is a naughty, a very naughty anſwer. That we have here may be a great ſtay to theſe who have lived many years in the work of the Miniſtry, and yet have done little or no good. Hoſea was fourſcore yeers a Prophet to Iſrael, and yet did not convert them. Yet notwithſtanding all theſe diſcouragements, he continued conſtant, and that with abundance of freſhneſſe and livelineſſe when he comes to the end of his prophecying.

It is an honour to the Miniſters of God,Obſer. 6. that meet with many difficulties in their way, and with many diſcouragements, yet to continue freſh and lively to the very end; not to be freſh and lively only at firſt, as many yong Miniſters are when they begin firſt. O how freſh are they, how full of zeal and activity are they then? but after they have been a while in their work, or when they have gained what they aimed at, then they grow cold, and that former vigour, freſhneſſe, and zeale, which appeared to be in them, comes to be a great deale flatter. Like ſouldiers, that at the firſt were forward, and active in ſervice, but afterward come to live upon their pay, and can doe no ſervice at all; or rather as veſſels of wine, that when they are firſt tapped are very ſmart, and quick, and nimble, but at laſt grow exceeding flat: as we commend that veſſel of wine that draws quick to the very laſt of all: ſo it is an excellent thing indeed for a Miniſter of God to continue freſh, and quick, and lively, to the laſt end. It is true, nature and naturall abilities may decay, but a ſpirituall freſhneſſe may appear, when naturall abilities are decayed. To ſee an old Prophet of God, that hath gone through many difficulties, and ſufferings, and yet to continue freſh & lively in the work of the Miniſtry, and to have ſpirituall excellencies ſparkle in him then, this is a moſt honourable ſight, and calls for abundance of reverence.

Laſtly, Hoſea prophecyed ſo long that he came to ſee the fulfilling of his Propheſie, for he continued propheſying till Hezekiahs time, and in the ſixth year of Hezekiahs reign came the deſtruction of Iſrael. Hoſea had threatned an utter taking of them away, but all this while it was not done till then, and then it is moſt likely he ſaw the fulfilling of his Propheſie.

It pleaſeth God many times to let his Prophets ſee the fulfilling of their threatnings upon the people againſt whom they have denounced them.Obſer. 7. Perhaps they goe away, and ſcorn, and contemn the Prophets, and their words are but winde with them, but God many times lets his Miniſters live to ſee their words fulfilled upon them. For particular perſons, when they are caſt upon their beds of ſickneſſe or death, it is then ordinary for them to ſay, Oh the word of the Lord is true that I heard at ſuch a time, it is now come upon me. So God dealt with the people in Jeremies time, they laughed and contemned him, but Jeremy lives to ſee the fulfilling of thoſe threatnings at laſt. And if they live not to ſee the fulfilling of their words, yet preſently after their death they are fulfilled, as it was at Hippo, where Auſtin threatned judgements againſt them, they were not executed in his time, but preſently after he was taken away, they came.

Yea but he did not only propheſie in theſe Kings dayes, but in the dayes of Jeroboam King of Iſrael. Here are three Queſtions:

1. What is the reaſon that Jeroboam, who in truth was the firſt of theſe Kings, that he is named laſt?

2. Why only one King of Iſrael is named, and three Kings of Judah? for beſides him in the time of Hoſea's propheſie there were 6. other Kings of Iſrael, Zechariah, Shallum, Menahem, Pekahiah, Peka, Hoſhea.

3. Why Jeroboam is named at all?

One anſwer will be ſufficient for the two firſt Queſtions, why Jeroboam is named laſt, and why there is but one King of Iſrael named. The anſwer is this, God took no great delight in the Kings of Iſrael, for they had forſaken the true worſhip of God. Though there was much corruption in Judah, yet becauſe they kept to the true worſhip of God, God took more delight in Judah then in ſrael. Therefore hee nameth Jeroboam in the laſt place, though he was firſt, and only him.

But why was Jeroboam named at all?

This is of great uſe. You ſhall finde that it was for this end, that you might underſtand what eſtate the people of Iſrael were in at this time of Hoſea's Propheſie. Much you ſhall ſee is to be learned from hence. The ſtate of the people of Iſrael in the time of Jeroboams reign was very proſperous, though their wickedneſſe was very great. For if you look into 2 K. 14. you ſhall find there, that a little before this they had been in very great diſtreſſe, and under ſore afflictions: Now in Jeroboams time they were in the greateſt proſperity that ever they had been in: for this Jeroboam was not the firſt Jeroboam the ſon of Nebat, that cauſed Iſrael to ſin, and was a means of the rent of theſe Ten Tribes from the houſe of David, that was 140. years and more before this; but this Jeroboam, in whoſe time God ſent Hoſea to propheſie this greatwrath againſt the houſe of Iſrael, was the ſonne of Joaſh. Now in all this time this Kingdome was never in a more proſperous condition then in the dayes of this Jeroboam.

Two things are to be obſerved concerning the condition of this people at this time.

Firſt, That they were a little before this in great adverſity, and then after they grew upto great proſperity. For if you read that 14. Chap. of 2 Kings, you ſhall find that they were under ſore affliction, for the Text ſaith, verſ. 26. There was not any ſhut up, nor any left, nor any helper for Iſrael. It is a compariſon taken from Shepheards, that uſe to ſhut up their flocks when they would keep them ſafe from danger; but now here was ſuch a generall deſolation and wofull affliction upon Iſrael, that there was none ſhut up, nor no helper left. But then comes this Jeroboam, and it is ſaid, ver. 25. That he reſtored the coaſt of Iſrael from the entring of Hamath unto the Sea of the plain. And ver. 28. He recovered Damaſcus and Hamath, which belonged to Judah, for Iſrael. This Hamath that he ſpeaks of was of great uſe, it was the in-let of the Aſſyrians, and for Jeroboam to conquer that place, land to recover Damaſcus, and to add that to the Crown of Iſrael, which belonged to Judah, it ſhews that after their bitter affliction, God granted a great mercy by Jeroboams means, and that now Iſrael flouriſhed greatly, and grew exceeding proſperous. There is much of Gods mind held out to us in this: As, in that the people of Iſrael had been under ſore affliction, and delivered, yet God ſent Hoſea to them, to ſhew them their horrible wickedneſſe, and to threaten deſtruction.

Hence ſee the perverſeneſſe of the children of men,Obſ. 1. that after great deliverances granted them from bitter and ſore afflictions, yet they will continue ſtill in their wickedneſſe and rebellion. The Lord grant this may not be true concerning us. God hath delivered us in great meaſure from thoſe ſore and bitter afflictions, and heavy oppreſſions, under which wee lately vvere, and many gracious liberties are reſtored to us; Now have we not need of an Hoſea to be ſent unto us to rebuke us, and to threaten judgment for the evill of our wayes? This is a ſad thing.

Further,Obſ. 2. God may let a ſinner continue a long time in the way of his ſin, and when he hath flouriſhed many years, and thinks ſurely the bitterneſſe of death is paſt, then God may come and threaten judgment. Jeroboam reigned 4 • . years, and it cannot be but that Hoſea propheſying ſo long after Jeroboams death, came in the latter end of Jeroboams time. Jeroboam might think, what doth he come to conteſt with me, and to tell me of my ſin and wickedneſſe, and to threaten judgment? have not I continued theſe 40, years King, and have proſpered? and ſurely God hath been with me. Well, a ſinner may hold out long, and yet afterward judgment may come.

Thirdly,Obſer. 3 A people in a flouriſhing condition, when they proſper moſt, and overcome their Enemies, and have all according to their hearts deſire, even that may be the time for God to come out in his wrath againſt them. So it was here, therefore we muſt not judg our Enemies to be happy, nor feare them becauſe of their flouriſhing eſtate for the preſent, neither let us be ſecure our ſelves becauſe of the mercies wee enjoy. God doth not alwayes ſo, but ſometimes he is pleaſed thus to deale with ſinners, to ſtay till they be at the height of their proſperity, and then to come upon them, as here he did.

Sometimes God is more ſudden, it is like Zechariah the ſon of this Jeroboam thought he might venture as well as his Father, his Father proſpered in ſuch wayes 41 years, and why may not I? No, God came upon him in ſix moneths, 2 King. 15. 8.

Fifthly, Hoſea when he came to propheſie againſt Iſrael, he ſaw them in their proſperity, and yet continueth to threaten judgment againſt them. It was a further argument of the Spirit of God that taught him, and of a ſpeciall inſight he had into the mind of God, that he ſhould thus propheſie deſtruction to them when they were in the height of their proſperity. It is true, if Hoſea had come afterward in Zachariah his dayes, when the Kingdome was declining; or if Hoſea had popheſied in Shallums time, and others after him, then he might have ſeene by the working of ſecond cauſes, that the kingdome was going downe indeed. No, but he comes in Jeroboams time, when there was no appearance of ſecond cauſes at all of their deſtruction, and then propheſieth deſtruction unto them.

It is a ſign of ſpeciall inſight the ſoule hath in the wayes of God,Obſer. 4 that can ſee miſery under the greateſt proſperity. The Prophet did not think Iſrael in a better condition, becauſe of their outward proſperity. A ſigne his propheſie was from God.

Yet further, this being in the reign of Jeroboam, when they were in great proſperity, ſurely their hearts were exceedingly hardned againſt the Prophet; and it cannot be imagined, but that they entertayned his propheſie with ſcorn and contempt: for it is an uſuall thing, when men are in the height of their pride, and in their ruffe, then like the wild aſſes colt, to ſcorn and contemn all that comes againſt them.

It is nothing for a Miniſter of God to deale plainly with people in the time of adverſity, when they are down the wind, but when men are in the ruffe of their pride, and in all their jollity, to deale faithfully with them then, this is ſomething, and thus the Prophet Hoſea did.

That their great proſperity did raiſe up & harden their hearts with pride againſt the Prophet,Obſer. 5 it appears plainly, if you will but read Amos 7. 10. (for we muſt finde Gods minde by comparing one place with another) there you ſhall find what the fruit of Jeroboams proſperity was, for Amos and Hoſea were contemporary. When Amos was propheſying, Amaziah the Prieſt of Bethel ſent to Jeroboam King of Iſrael, ſaying, Amos hath conſpired againſt thee, the land is not able to beare his words. This was ſaid of Amos, it is like that Hoſea did not meet with better meaſure then this. Amaziah the Prieſt of Bethel did this. If there be any enemies againſt the faithfull Miniſters in a place, they are the Prieſts of Bethel, idolatrous and ſuperſtitious Miniſters. And what courſe doe they take? They ſend to the King, to the Governours, O they have conſpired againſt the King, they are ſeditious perſons, factious men, that keep a ſtirre in the kingdome, and break the peace of the Church, the Land cannot bear their words. Such a meſſage as this you ſee did Amaziah ſend concerning Amos; he turns off all from himſelf to the King, and all the puniſhment that muſt be inflicted upon Amos, muſt be in the name of the King. And mark the 12. ver. of that Chap. Alſo Amaziah ſaid unto Amos, O thou ſeer, goe, flee away into the land of Judea, and propheſie there. We are not holy enough for you forſooth, we are Idolaters, we doe not worſhip God aright, we are no true Church, get you to Judah among your brethren, and propheſie not any more here at Bethel, why? Becauſe it is the Kings Chappell, & it is the Kings Court. It ſeems then in thoſe times, that the Kings Chappell, the Kings Court could not beare with a faithfull Prophet. And what was the ground of it, but becauſe at this time Jeroboam proſpered in his way, and the kingdome was in ſuch a flouriſhing condition as it never was before? Here then was the tryall of the faithfulneſſe of Hoſea's ſpirit, yet to goe on in the work of his Propheſie.

Yet further.Obſer. 6. In that Hoſea did propheſie in the time of Jeroboam, by that it will apppear that he was the firſt Prophet that ever brought theſe hard tidings to them, of the utter deſtruction of Iſrael, It will appeare by that which is ſaid, 2 King. 14. 27. that before this time God had not ſo threatned Iſrael; for the Text ſaith: The Lord ſaid not before this time that he would blot out the name of Iſrael from under heaven, but hee ſaved them by the hand of Jeroboam the ſonne of Joaſh. Mark, there is given the reaſon why the Lord ſaved them by the hand of Jeroboam, becauſe he had not yet ſaid he would blot out the name of Iſrael from under heaven, that is, the Lord never before ſent any of his Prophets thus plainly and fully to declare his intention to them for the utter blotting out th name of Iſrael, upon their going on in their ſins. So that it is clear, that Hoſea was the firſt that was ſent about this meſſage. And certainly it was ſo much the harder, he being the firſt of all. For they might have ſaid, why do you come with theſe new things, and in ſo great ſeverity, who did ever ſo before you? It was a hard task: For we know if a Miniſter come with any thing that ſeems to be new, if he preſents any truth to you that hath but a ſhew of Novelty, that you heard not before, though it be never ſo good aud comfortable, he ſhall find little encouragement. Nay if hee doe but come in a new way, as this very exerciſe, becauſe it is like to goe on in a way that yet hath been diſuſed, it will meet with many diſcouragements. What then will the threatnings of hard things, of judgments, and deſtruction do when they come with novelty? Surely Hoſea had a hard taske of this, and yet he went on faithfully with it.

Thus much for the time wherein Hoſea propheſied.

Now to make a little entrance into the propheſie.

The beginning of the word of the Lord by Hoſea.

Some from theſe words doe gather that Hoſea was the firſt Prophet that ever was, Though it is true, we cannot gather it directly from hence, yet it is apparent, that notwithſtanding Iſaiah be ſet firſt, yet Hoſea was before him; for if you look into the 1 Iſa. you ſhall find that his beginning was in the dayes of Ʋzziah. Now Hoſea was in the dayes of Jeroboam, and Jeroboam was before Vzziah. And this may be one reaſon why though I intend the whole propheticall books, yet I rather pitch upon Hoſea firſt, becauſe indeed he was the firſt Prophet: it is cleare you ſee from the Scripture, though we cannot gather it from theſe words in this ſecond verſe.

But yet thus much we may gather from theſe words, The beginning of the word of the Lord by Hoſea, that this was the beginning of his propheſie. And what was this beginning? what did God ſet him about firſt? Mark preſently the next words, he muſt take him a wife of whoredomes, and children of whoredomos, and ſo declare to the people of Iſrael that they had committed great whoredome departing from the Lord. The moſt grievous charge, and moſt ſevere and terrible expreſſion of Gods wrath againſt that people that you meet with in all the book of God. This is the work Hoſea muſt doe, and Hoſea was very young when firſt he went about it. Now as I told you before, God ſometimes calls young ones to great ſervices; but to call a young man to this ſervice, to goe to this people with ſuch a meſſage, now in the midſt of all their pride and flouriſh to conteſt with them thus, & to tel them that they are children of whoredomes, and no longer the people of God, for what? for a young man to do this? Why, they might have ſaid, if this came from the mouth of ſome old ancient Prophet, reverent for his years, and experience, it had been ſomewhat; but to come from a green head, for an upſtart to upb • aid us with ſuch vile things. Thus men grown old, and ſodden in their ſins,Obſer. are ready to reaſon. But let us know (my brethren) if God ſend any meſſage unto us, though by young ones, he expects your entertainment of it. When God would deſtroy Elies houſe, he ſends the meſſage by young Samuel; but Eli did not reaſon thus, what this young boy come to ſpeak thus malapartly to me! No, he ſtoops to it, Good is the word of the Lord, ſaith he.

Againe,Obſec. Hoſea muſt tell them that they are children of whoredomes, and not the people of God. What for a Miniſter when he comes firſt among a people, to begin ſo harſhly, and ſeverely, and ruggedly, is it not better to comply with the people, to come with gentle and • aire means, to ſeek to win them with love? if you begin with harſh truths, ſurely you will make them fly off preſently. Thus many do reaſon. Now I beſeech you take heed to your own hearts in reaſoning thus, Many have done ſo, and have ſought to comply with people ſo long till they have complyed away all their faithfulneſſe, and conſcience, and vigour that before they had: When they come to great men, rich men, men in place and emmency, they will comply with ſuch; but let them have any of Gods people in their Pariſh that are of a mean rank, and poor, they comply little enough with them, but are harſh and bitter to them, and regard not the tenderneſſe of their conſciences at all.

It is true. If Miniſters have the teſtimony of their own conſciences that they would take no other way but what ſhall be for the greateſt profit of their people, maintaining ſuch a diſpoſition as to be willing to undergoe any ſufferings that God ſhall call them unto: they may ſay firſt when they come to a houſe, Peace be to this houſe, eſpecially when they come to a place that hath not had the means before. But if it be to a people that goe directly againſt the light of their conſciences, a ſuperſtitious people that cannot but be convinced, and have had many evidences that it is againſt the mind of God, and yet only for their owne baſe ends will goe on and not amend; in ſuch a caſe as this wee may come with harſhneſſe at the very firſt. So Paul gives a charge to Titus in dealing with the Cretians who were evill beaſts and ſlow bellies, that he ſhould rebuke them ſharpely, Ch. 13. 〈 in non-Latin alphabet 〉 . (ſo wee tranſlate it) the word in the Originall is, cuttingly.

The beginning of the word of the Lord by Hoſea. The particle which is tranſlated [by] ſignifyeth [in] as well as by, it is not El, but Beth, and ſo it is read by ſome, The word of the Lord came in Hoſea. This expreſſion notes the inward and intimate converſe that the Lord had with the ſpirit of Hoſea in the work of the Miniſtry. The Lord ſpake firſt in Hoſea, and then he ſpeaks out unto the people. Some ſuch expreſſion we have concerning Paul, Gal. 1. 16. That Chriſt may be revealed in me, not onely to me, but in me. The more inwardly God ſpeaks, and converſeth with the hearts of his Miniſters, the more inwardly and efficaciouſly they are able to ſpeak to the people. This is the deep preaching, when it is from the heart. And ſo Auguſtine ſayes of Hoſea, Quanto 〈…〉 dius 〈◊〉 em lo •• itur, 〈◊〉 into opeto • ius pene •• ratur. becauſe that which he ſpake was ſo deep it wrought more ſtrongly. Hoſeas Propheſie muſt needs be deep, for God ſpake in him before he ſpake out to the people. We ſay, that which commeth from the heart will go to the heart: Surely that which commeth from the voyce of God in the heart, will goe beyond the ears to the hearts of people. And bleſſed are the people that have ſuch Miniſters that ſhal ſpeak nothing to them, Aug. de Hoſea l. 18. deciu. but what hath firſt been ſpoken by God in them.

Againe in this ſecond verſe he comes twice with the ſame expreſſion, The beginning of the word of the Lord by Hoſea, and againe, The Lord ſaid to Hoſea; and yet in the beginning of the firſt verſe, The word of the Lord came to Hoſea. Why all this, three times? All this upon good reaſon; for Hoſea was to come with a terrible meſſage to the people, and to reprehend them with much ſharpneſſe, to tell them that they were the children of whoredomes, and that they had departed from the Lord, and he would have no more mercy upon them, but would utterly take them away. He had need therefore have an expreſſe command for what he did, and to have much evidence of the Spirit, that what he ſaid was from God, and not any thing of his owne ſpirit. When a Miniſter of God ſhall come and reprehend a people ſeverely for their ſins, and threaten Gods judgement, let him then if ever look to it, that he hath a good ground for what he ſaith, that what he ſhall deliver may be nothing but the word of God in him, the ſheer word of God, without any mixture of his owne. It is an ordinary thing in Miniſters in reprehending of ſinne, and denouncing of threatnings, to mingle much of their own ſpirit and wrath: But if at any time Miniſters ſhould take heed of mixing their own wrath, then eſpecially when they are to denounce Gods wrath, then they ſhould bring nothing but the word of the Lord; for it being a hard mesſage, the ſpirits of men will riſe up againſt it, if they once ſee the ſpirit of the Miniſter in it, they will be ready to ſay as the devill in the poſſeſſed man, Ieſus I know, & Paul I know, but who are you? So they, the word of the Lord I know, but what are you? here is your own paſſion, your own humour, &c. O let not any think to oppoſe ſin with ſin,Iam. 1. 20. the wrath of man doth not accompliſh the righteouſneſſe of God. You that are Miniſters, would you have a ſentence? I wil give you one; and I have done: When you are called to reveale Gods wrath, conceals your owne.

The Second Lecture.May 23. 1642. Hoſea 1. the middle of the ſecond verſe, and ſo on.

Go, take unto thee a wife of whoredomes and children of whoredomes: for the land hath committed great whoredome, departing from the Lord.

3. So he went and tooke Gomer the daughter of Diblaim, which conceived and bare him a ſon.

4. And the Lord ſaid unto him, Call his name Iezreel; for yet a little while, and I will avenge the blood of Iezreel upon the houſe of Iehu, & will ceaſe the Kingdome of the houſe of Iſrael.

5. And it ſhall come to paſſe in that day that I will break the bow of Iſrael in the valley of Ieſreel.

THE Preface to the work, and to the whole propheſie you heard the laſt time.The ſcope of the Chapter. The ſcope of the propheſie is the very ſame that the ſcope of this Chapter is, to declare, firſt, The evill condition that Iſrael, the ten Tribes were in, in regard of their ſins, and puniſhment that was to be executed for their ſins. Secondly, Gracious promiſes of mercy, to a remnant, to Iudah in the 7. ver. and to Judah & Iſrael both, from the 10. ver. to the end of the Chapter.

Firſt,Segnius irritant animos demiſſa per aurem, Quamqua ſunt oculis ſubjecta fidelibus: & quae Ipſe ſibi tradit ſpectator. God beginneth with conviction, to ſhew them their ſin, and the dreadfulneſſe of it.

Conviction ſhould goe before correction. You muſt not preſently fly in the faces of thoſe that are under you when they croſſe you: firſt inſtruct them, and then correct them, do as God did here, God would firſt convince them of the greatneſſe of their ſinnes, not by verball, but by reall expreſſions.

Thoſe things that come but to the eare, they doe more ſlowly ſtirre and work upon the heart, but things that are preſented before the eye are more operative; and therefore Hoſea muſt not tell them onely that they had committed whoredome, but muſt tell them in this way, he muſt goe and take a wife of whoredomes, Lect. 2. and beget children of whoredomes.

In the very threſhold, in the entrance of the propheſie you ſee we meete with a difficulty, a great difficulty. Firſt, a command from God, from the holy God, unto a Prophet, a holy Prophet, to goe and take a wife of whoredomes; not an ordinary whore, but a moſt proſtitute whore, for ſo the word ſignifieth,Such a one as Thais was among the Athenians. Vir ſanguinum. of whoredomes, as in the Scripture phraſe, a man of bloods, is a man that hath ſhed much blood; and a man of ſorrowes, is a man that hath been exerciſed with many ſorrows; and ſo a wife of whoredomes is one that hath committed notorious whoredomes, vile whoredomes. Yet ſuch a wife muſt the Prophet take to himſelfe, and his children muſt be children of whoredomes too. How can this be?

S. Auſtin, Aug. cont. Fauſt. l. 22 c. 80. who had been a Manichee, having to deale much with Macichees, met with this object on, from one Fauſtas a Manichee, againſt the Old Teſtament,Quid adverſura clementiae veritatis, quid fidei Chriſtianae ſi meretrix relicta for •• catiane 〈◊〉 caſtum conjugium commutetur, &c. for they denyed it: ſaith Fauſtas, that Old Teſtament of yours, Moſes and the Prophets, is that of God? doe you not finde there a command to take a wife of whoredomes, and can this be from God?

Auſtin anſwereth it thus. Though ſhee had been a proſtitute whore before, yet ſhe might be reclaymed, and ſo ſhee might be called a wife of whoredomes, from that whoredome that heretofore ſhe was guilty of, and now reclaymed. And ſo he thinketh that it was a reality indeed, that Hoſea did take to himſelfe a wife of whoredomes, and think to ſalve it up thus.

Theodoret is ſomewhat angry with thoſe that thinke it was not really done, but done only in away of viſion. I find many of our later men that are of the ſame minde,Eorum audaciam mirari ſatis nequeo qui non verentur dicere verba haec eſſe rebus deſtituta. Theod. in Hoſ. ena • . c. 1. that thinke there was a reality in it, that God did command Hoſea to take to himſelfe a wife of whoredoms, and that he did take ſuch a wiſe, one that was a notorious harlot, ſo Arius Montanus, Piſcator, Pareus, Tarnovius, and others, they go that way, and they thinke to ſalve it only thus, that it is a command of God, and therefore though it had not been lawfull for Hoſea to have done it, yet God commanding it, he might do it: As they inſtance in other caſes that ſeeme to be ſomewhat of the like nature, as the children of Iſraels robbing the Egyptians, Abrahams killing his ſonne, and the like.

If this ſhould be ſo, (as many Interpreters going that way might make one to thinke it not a thing impoſſible) wee might learne thus much from it.

Firſt,Obſer. that Gods command takes away all matter of offence. It would be a notorious offenſive thing for a Prophet, a Miniſter of God to marry one that is wicked, a wicked whore; yet ſo farre as the offence is, Gods command is enough to take it away.Gods command takes away the offence, not he com • mand of the Magiſtrate. For the ſubject of offence is not duty, but indifferency: any thing that is a duty to be done, we muſt goe on in it, though it be never ſo offenſive to others, that is no rule at all to hinder us if it be a duty: but if it be a thing of indifferency, then wee muſt ſtop. Gods command takes away all plea of offence; I ſay not that mans command doth ſo, for men, even Magiſtrates themſelves are bound not to offend their brethren, as well as others.

But then it may be ſaid they ſhould command nothing at all, for ſome or other would be offended, and ſhall not they command, becauſe ſome weak ones may be offended?

It is true,Anſ. that which they may take upon their conſciences to be their duty, that they are bound to command, and they ſhould ſin againſt God if they did not command it, and require obedience to it; they muſt doe it though never ſo many be offended. But in matters that they themſelves acknowledge to be neither here nor there, either for Gods ſervice or for the good of a Common-wealth, herein the rule bindeth them as well as others in regard of offences, to forbear.

2. Suppoſing this to be a reall thing,2. we ſee that the Prophet muſt ſuffer much in his credit before men, only to be ſerviceable to God for a further expreſſion of his mind.

All our credits,Obſer. all our names, and all we are, or have, muſt lie down at Gods feet to be ſerviceable to him in the leaſt thing; if but in a way of expreſſion of his mind, much more then in bearing witneſs to his truth.

3. This being ſo, wee ſee the way of God in putting the Prophet in the very firſt ſervice upon a very difficult work:Obſer. It could not but be a thing exceeding tedious and irkſome to his ſpirit to marry ſuch a one, yet God put him upon it.

It is the uſuall way of God, when he calleth any to great ſervices, at the beginning, to put them to ſuch difficult works, to try them thereby, that if they goe through them, then they may be confided in, that they will goe through more afterward.

But we ſhall rather take this in a way of viſion, as others do; not that indeed Hoſea did really marry ſuch a wife, but this did appeare to him in a viſion, as if ſuch a thing were really done, onely to declare what the condition of the people of Iſrael was at this time in reſpect of God: As if God ſhould ſay, Hoſea, this people of Iſrael is to mee no other then as if thou ſhouldeſt have a wife that were the moſt notorious whore in the world, and all their children are to me as if thy children were the children of whoredome and fornication. And this I conceive to be more directly the minde of God, and I will not give you my meere conception of it neither, but reaſons for it why it muſt be ſo.

Firſt,Reaſons why Hoſeas marrying a whore was but only in a viſion. 1. becauſe we find in Scripture that which is hiſtorically related, yet was done by way of viſion. And it is an uſuall way of Scripture to expreſs that which is done in a way of viſion, as if it were a hiſtory, as if it were really done. I will ſhew you two examples for this, one of Ieremy when he was at Jeruſalem, yet the Scripture ſpeaks as if he had been at Babylon: and the other of Ezekiel, when he was at Babylon, it ſpeakes as if hee had been at Jeruſalem. It is as fully related as this is here, and both muſt therefore needs be underſtood as in a way of viſion. Firſt for Ieremy, you have it Chap. 30. ver. 4. God requireth there that he ſhould goe to Euphrates and hide his girdle there in the hole of a rocke. But this river was a river in Babylon, and Ieremy was not in Babylon at this time, nor in all the time of the ſiege, nor in the time of the captivity, neither could he goe to Babylon, for the City was now beſieged, and when he did but aſſay but to go a little way to Anathoth his own Towne, he was preſently taken hold upon as if he had been a Traytor to his Country. Therefore this which is here declared as a hiſtory, as if he had really done it, was but only done in a viſion. And ſo Ezekiel the other way, hee was at Babylon (for he was that Prophet that propheſied to the people that were carryed captive to Babylon, God ſent a Prophet to them to help them there in their captivity) yet in the 8. Chapter of his Prophecie, Ezekiel ſeemeth to be brought to Ieremiah, and he is bidden there to dig a hole in the wall to ſee the wicked abominations that the ancients of Iſrael did there. Now Ezekiel was not there, he was at Babylon all this while, but it is declared as if the thing had beene done really. So we are to underſtand Iſaiah his going naked 20. dayes, and Ezekiels lying three hundred and ninety dayes on the one ſide, and 43. on the other, Ezek. 4.

2. That it was a viſion and not really done,2. the reaſon is, it was Gods command, Lev. 21. 7. That the Prieſt muſt not marry with a whore; & of all mens wives God is moſt careful of the wives of thoſe that are in the work of the Miniſtry, that are Church Officers, therefore 1 Tim. 3. 11. when but a Deacon is deſcribed what he ſhould be, there is his wife deſcribed too, that ſhe ſhould be grave, no ſlanderer, ſober and faithful in all things. You never read that when God appointed what a Magiſtrate ſhould be, what his office ſhould be in a Common-wealth, that hee takes ſuch care to ſet downe what his wife ſhould be: But when he appointeth the loweſt officer in a Church, a Deacon, he appointeth what his wife ſhould be too. Therefore the wives of Miniſters ſhould goe away with a leſſon from hence, and know that God hath a more ſpeciall eye to them, then to the wives of all the men in the world beſides. God is tender of the credite of the officers of his Church, and ſo ſhould man be; for their diſcredit is a hinderance to their work.

Yea further, we read Amos 7. 16. that it was threatned as a curſe to Amaziah the Prieſt of Bethel, that his wife ſhould be a harlot, for reſiſting the Prophet: ſhall then the wife of Hoſea be a whore? For Amos & Hoſea propheſied both at the ſame time.

And the Scripture ſaith (you know the place,How the woman is the glory of the man. 1 Cor. 11.) that the woman is to be the glory of the man. What a glory ſhould Hoſea have had in ſuch a match as this? The woman is the glory of the man, How? (for ſo I deſire not only to open the Scripture that I read here, but as I go along and quote Scripture, ſo far as may be for your edification, and ſuteable to our argument to open there too.) In two reſpects ſhe is ſo. 1. becauſe it is a glory to a man that he hath ſuch an image, for ſhee is from the man, and as the man being the image of God, ſheweth the glory of God, becauſe he is the image of God, and from him; ſo the woman being from the man, and as it were his image, ſhee is the glory of the man. 2. Becauſe man hath ſuch an excellent creature brought under ſubjection to him: ſo the woman is the glory of the man. Man is not only made glorious by God, in that God hath put all other creatures under him, but eſpecially in this, that God hath put ſuch an excellent creature under him as the woman is, ſo the woman is the glory of the man. This could not be here in ſuch a match as this.

3. It could not be that it was a reall thing,3. but a viſion from the propheſie it ſelfe, for then Hoſea muſt have ſtayed almoſt a whole yeare before hee could have gone on in his propheſie: For firſt he muſt take to him a wife of whoredomes, and beget a child of whoredomes, then he muſt have ſtayed till the child had been born, before he could have come to the people and ſay, My child is borne, and his name is Iezreel, and it is upon this ground that I have named him thus, and then hee muſt have ſtayed almoſt a yeare more before he could have Locuhamah, and then after that he muſt ſtay almoſt another yeare longer before Loammi could be born.

And laſtly,Apparens & loquens ei per vifiouem interiorem ecſtafi. that which is noted by Polanus, the expreſſion that wee have here is, that God ſpake in Hoſea, ſpeaking and appearing to him by an inward viſion as it were in an extaſie, ſaith Polanus; therefore we muſt take it ſo that this wife of whoredomes that Hoſea was to marry, was in a way of viſion, it was to ſignifie that Iſrael was to God as a wife of whoredoms, and as children of whoredomes ſhould have been to the Prophet if he had been marryed to her.

From all theſe there is this reſult, that the people of Iſrael were gone a whoring from God.Obſ.

Idolatry it is as the ſin of whoredome,Adulterium committen • quaſi ad alterium ſe 〈 in non-Latin alphabet 〉 conferens. and I cannot open this Scripture except I ſhew you wherein idolatry is like the ſin of whoredome: The idolatry of the Church, not the idolatry of Heathens is whoredome. One that committeth adultery doth give her ſelfe to another: The Heathens becauſe they were never marryed to God, their idolatry is not adultery; but the people of GDO being marryed to the Lord, their idolatry is adultery.

Adultery firſt,Wherein is Idolatry like to the ſinne of Adultery. becauſe it breaks the marriage bond, there is nothing breaks the marriage bond between God and his people but the ſin of idolatry, as not between man and wife. Though a wife may be guilty of many faylings, and be a grievous trouble and burthen to her Husband, yet theſe doe not breake the marriage knot except ſhe defile the marriage bed:1. So though a people may be guilty of notorious and vile ſins, yet if they keep the worſhp of God pure, they are not guilty of whoredome, but ſtill God is marryed to them.

2. Whoredome is a loath ſome thing,2. though delightſome to men, yet loathſome to God: Idolatry is ſo, therefore the Scripture calleth the Idols that men ſet up by a name that ſignifieth the very excrement that comes from creatures, 〈 in non-Latin alphabet 〉 . Ezek. 22. 3. Idolaters think their way of idol-worſhip to be very delightſome. but that which they call delectable, God calleth deteſtable, ſo you ſhall find it if you compare theſe two Scriptures, Iſa. 44. 9. they call their Idols delectable things; but in Ezek. 5. 11. God calleth them deteſtable things. Idolatry is a deteſtable loathſome thing.

3. There is nothing wherein a man is ſo irreconcileable as in the point of the marriage bed,3. the defiling of that by adultery cauſes an irreconcileable breach. Jealouſie is the rage of a man, and he will take no ranſome. There is nothing wherein God is ſo reconcileable to a people, as in the point of falſe worſhip.

4. Adultery is a beſotting ſinne.4. Whoredome and new wine take away the heart, Hoſ. 4. 11. ſaith the Prophet: and in that 44. Iſa. 19. there, ſaith God, he hath no underſtanding to conſider and ſay, What, have I not taken one part and roaſted fleſh with it, and with another part have baked bread upon the coales, and warmed my ſelfe with another part, and ſhall I make the reſidue thereof an abomination, and fall downe to the ſtock of a tree? Hee hath no underſtanding to conſider this. Idolatry is a beſotting ſin as well as adultery. And therefore we need not marvail though-men of great parts and abilities continue in their ſuperſtitious way of worſhip, for nothing beſotteth mens hearts ſo much as that doth.

Againe 5.5. Whoredome is a moſt dangerous ſinne. Wee have a moſt dreadfull place for that, Prov. 22. 14. The mouth of a ſtrange woman is as a deep pit; heth at is abhorred of the Lord ſhall fall therein. Oh moſt dreadfull place to an Adulterer! if there be any Adulterer in this place this day, when thou goeſt home turn to that Scripture, and let it be as a dart to to thy heart, the mouth of a ſtrange woman is as a deep pit; he that is abhorred of the Lord ſhall fall therein; A ſigne of a man abhorred of God, and ſo is Idolatry, for in 2 Theſ. 2. 11, 12. God gave them over to believe a lye that they might be damned. Thoſe that follow the Idolatries of Antichriſt are given over by God to beleive a lye, That lye of Popery is altogether one lye. Hence it is that the Popiſh party invent ſo many ſuch ſtrange lyes, all to uphold that great lye. What is this? that they might be damned. It is a dreadfull dangerous ſin the ſinne of Idolatry, though they think they pleaſe God in and by ſuch wayes of worſhip, yet they are given over by God that they may be damned. If this prove to be a place that concerns thoſe that follow Antichriſt, & if Rome proves to be ſo as by that place is deſcribed, it is a dreadfull place to all Papiſts.

Again,6. Whores uſe to deck themſelves up in pompous attyre, in dainty, glorious rayment. So idolaters uſe to deck up their Idols in bravery, and laviſh gold (as the Scripture ſpeaks) upon their Idols; whereas the Kings daughter is all glorious within, and the ſimplicity of the Goſpel will not permit ſuch things.

And laſtly,7. as whores, though they goe a whoring from their Husbands, yet ſtill they retain (before the divorce) the name of wives, and their children (though baſtards) retaine the name of children, and beare the fathers name: So Idolaters, they will retain the name of the Church, the Church, and thoſe that they beget, muſt ſtill be called the only ſons of the Church.

But how are his children ſaid to be children of whoredomes?Filii Eccleſiae. for ſuppoſe his wife were a wife of whoredomes,Queſt. yet being marryed to her, wherefore ſhould the children be called children of whoredomes?

To that is anſwered firſt,Anſw. 1. ſome think upon this ground, becauſe the children when they are grown up would • ollow the way of the Mother, as it is an uſuall thing for children to doe. Therefore you need to take heed how you enter into the ſtate of marriage for your childrens ſake, for they will follow the way of the Mother.

Or rather this, becauſe though they were begotten after marriage, yet they will ye under ſuſpition as thoſe that are illegitimate; the children of one that hath been a whore are always ſuſpected, and ſo in repute they are the children of whoredome and fornication: ſo ſaith God, theſe people are to me as if their children were accounted the children of fornication.

For the whole land hath gone a whoring from the Lord.

In going a whoring they goe a whoring:Fornicando fornicatur. or as Arius Montanus Fornicando fornicabitur. Or as Arius Montanus reads it, In going a whoring they will goe a whoring. They not only Have, but Will, they are ſet upon it, they are ſtout-hearted in the way of Idolatry, and it is the land that hath done it, the people of the land.

But why the land?

It is a ſecret check to them, and upbraiding them for their unthankfulneſſe, that when God gave them ſo good a land, the land of Canaan, that flowed with milk and honey, the land of promiſe, that was given to them for that end to nouriſh up the true worſhip of God, yet they made this land of God, this land of promiſe to be a land to nouriſh up moſt vile Idolaters.

Gone a whoring from the Lord.

From Jehovah.

The more worthy the Husband is,Obſer. the more vile and odious the adultery of the Wife. What, to goe a whoring from God, the bleſſed God, in whom is all beauty and excellency, and turn to blind Idols? What, change the glory of the inviſible God, into the ſimilitude of an Oxe that eateth graſſe? with what indignation doth God ſpeak it? Oh you that go a whoring after your ſinfull luſts, this one day will lye moſt dreadfully upon your conſciences, that it was from the Lord that you departed, from that infinite glorious eternall Deity, the fountain of all good, to cleaye to whoring after baſe, ſinfull, and unclean luſts.

Who is this whore? and what are the children that are begotten to Hoſea by her?

So he went, ſaith the Text, He obeyeth,

We muſt obey God in things that ſeem to be never ſo much againſt our reaſon and ſenſe.Obſec. 〈 in non-Latin alphabet 〉

He tooke Gomer the daughter of Diblaim.

The word Gomer, here, commeth from a word that ſignifieth perficere, and defi • ere, perfection & defection: and ſo it may be applyed both ways. Some apply it to perfection, that is, a harlot that was perfect and compleat both in her beauty, and in her fornication and wickedneſſe. The word likewiſe ſignifieth rottenneſſe, corruption, and conſumption: ſo indeed are all things in the world; as ſoon as they grow to any perfection, they begin to decline quickly to corruption. All things but ſpirituall do ſo, they indeed grow ſtill higher and higher.

This Gomer we will take rather in the ſecond acceptation of it, as it ſignifieth rottenneſſe and conſumption.

Who was this Gomer?

She was the daughter of Diblaim.

The ſignification of that is (according to ſo me) one that dwelleth in the deſart, in reference to that famous deſart Diblath, of which we read Ezek. 6. 14. noting the way of Idolaters, that they were wont to goe into woods and deſarts, and there to ſacrifice to their Idols.

But rather, according to moſt, Diblaim ſignifieth bunches of dryed figs that were the delicacies of thoſe times, ſo Oecolampadius, from which hee hath this note,

That rottenneſſe and corruption proceedeth from voluptuous pleaſures, from delicacies,Obſ. and the like. Though the pleaſures of the fleſh be very contentfull to you, yet deſtruction is the fruit of them; deſtruction is the daughter of ſenſuall pleaſures and delights, of all your delicacies, ſo ſaith the Scripture, Rom. 8. 13. If you live after the fleſh you ſhall dye. Phil. 3. ult. whoſe God is their belly, whoſe end is deſtruction.

But to apply it to Iſrael. Iſrael was as Gomer the daughter of Diblaim, that is, the people of Iſrael were now neare to deſtruction, and were the daughters of ſenſuall delights, they gave over themſelves to ſenſuall delights and pleaſures.

It is the uſuall way of Idolaters, thoſe that forſake the true worſhip of God to give up themſelves to the pleaſures of the fleſh. Senſuality and Idolatry doe uſually goe together. When the people of Iſrael ſacrificed to the calves, what did they? They eate and dranke, and roſe up to play, that was all their worke, and good enough for the worſhipping of ſuch a god, a calfe.

You know the more we began to decline in the worſhip of God, we began to be ſo much the more ſenſuall, there muſt be Proclamation to people to take their ſports and delights upon the Lords day; And indeed it is that which doth uſually accompany defection in the way of Gods worſhip. Falſe worſhip doth not lay ſuch bonds upon mens conſciences for the mortifying the luſts of the fleſh, as the worſhip of God doth. Therefore thoſe men that love moſt to take liberty to the fleſh, they are thoſe that are ſooneſt enticed to ways of ſuperſtitious worſhip.

Jerem. 24. 9. there Jeremy ſetteth out the ſtate of thoſe naughty Jewes that were in Captivity by that ſimilitude of a basket of rotten figs, ſutable to this, and the more confirming this interpretation, that Iſrael was as Gomer the daughter of Diblaim, that is, rottenneſſe, the daughter of ſenſuality.

Thus for the Mother. But now the ſon that is begotten of this mother, it is Iezreel.

Call his name Iezreel.

The Prophet muſt give a name to his ſon. It is that which belongeth to Parents to give names to their children. Godfathers and Godmothers (as they call them) are of no uſe for this, or for any thing elſe that I know; and in ſuch holy things as Sacraments are, we muſt take heed of bringing in any unuſefull, any idle things.

But here we are to enquire, Firſt, the ſignification of this name, Secondly, the reaſon why the ſon of Hoſea muſt be callied by this name, Iezreel. You ſhall find a great deale in this before we have done with it.

For the firſt,5. Reaſons of the name of Hoſeas ſon. Iezreel ſignifies the ſcattered of the Lord.

For the ſecond, there are five reaſons may be given why the ſonne of this Prophet muſt have this name put upon him, Iezreel.

Firſt, that hereby God might ſhew that he did intend to avenge that blood that was ſhed in Iezreel.

Secondly, to ſhew that Iſrael had loſt the honour of his name, and was no more Iſrael, but Jezreel. There ſeemeth to be much neerneſſe between the name Iſrael, and Jezreel, but there is a great deale of difference in the ſignification, for Iſrael is one that prevaileth with God, the ſtrength of the Lord, Jezreel is one that is ſcattered by the Lord. Iſrael hath loſt the honour of his name.

Many out-live the honour of their names and reputations.Obſer. Theſe tenne Tribes are no more worthy to be called by the name of Iſrael, their famous Progenitor, but now Jezreel, the ſcattered of the Lord.

Thirdly,3. Jezreel, to ſhew the way that God intended to bring judgement upon theſe ten Tribes. And what was it? The way ſhould be by ſcattering, God would ſcatter them.

It is a ſpeciall way of Gods bringing judgement upon a Kingdome,Obſer. by ſcattering of them. We read, that when Micaiah ſaw the deſtruction of Ahab and his people, he had this viſion, I ſaw (ſaith he, 1 King. 22. 17.) all Iſrael ſcattered one from another as ſheep that have no ſhepheard. There is a two-fold ſcattering;A twofold ſcattering of a People. A ſcattering among our ſelves in wayes of diviſion, and a ſcattering by the Enemy one from another to flie for our lives. The one part of this judgement (the Lord be mercifull to us) is upon us already, and in this ſenſe we may be called Jezreel. Oh how is our Kingdome divided! how is it ſcatted? The Lord keepe us from the other ſcattering, that wee be not ſcattered one from another, by being forced to flye for our lives before the Enemy. It is juſt with God that if wee ſcatter our felves ſinfully by way of diviſion, that God ſhould ſcatter us in his wrath to our deſtruction, by giving us up to our Enemies. If we love ſcattering, if we delight in diviſion, we may ſoon have ſcattering enough, there may ſoon be diviſions far enough one from another.

4. Call his name Jezreel, 4. to note that the Lord would ſcatter them even in that very place where they did moſt glory, as they did in the valley and city of Jezreel, they did much glory in that place (as you ſhall hear afterward) But God would ſcatter them even in that place in which they did ſo much boaſt.

And laſtly,5. Jezreel, becauſe the Lord would hereby ſhew that he would turne theſe conceits and apprehenſions that they might have of themſelves, quite the contrary way. As thus, Jezreel, it ſignifieth indeed ſcattered of the Lord, but it ſignifieth alſo the ſeed of the Lord, or ſowen of the Lord: and ſo the Jewes were ready to take the name Jezreel, and would be content to own it, becauſe it ſignified the ſeed of God; And hence it commeth to ſignifie ſcattered too, becauſe that ſeed is to be ſcattered when it is ſown: And hence it was that they might glory ſo much in that name. Oh! they were the ſeed of the Lord, in an abiding condition, as being ſowen by the hand of God himſelfe: No, ſaith God, you are miſtaken, I doe not call you Jezreel upon any ſuch tearms, becauſe you are ſowen of mee, but quite the other way, becauſe you ſhall be ſcattered, and come to be deſtroyed by me.

It is the uſuall way of God to turne thoſe things which men take as arguments for their comfort to their confuſion.Obſer. Haman who made ſuch an interpretation of the action of Eſters inviting him to the banquet alone with the King, the truth is the right interpretation of it had been that it was to his deſtruction: and ſo here, whereas they might make ſuch an interpretation of Iezreel, as that they were the ſeed, the ſowen of the Lord, the true interpretation is, that they are the ſcattered of the Lord.

All theſe five reaſons you have either in the neareneſſe of the name Iſrael with Iezreel, or otherwiſe in the words that follow after.

For yet a little while I will avenge the blood of Iezreel upon the houſe of Iehu, and cauſe to ceaſe the Kingdome of the houſe of Iſrael.

Here now wee come to that which is the maine in this Scripture; And theſe foure queſtions are of great uſe, and will tend much to edification.

1. What is this blood of Iezreel that God will avenge?

2. Why God will avenge the blood of Iezreel upon the houſe of Iehu?

3. Why is it called the houſe of Iehu, and Iehu alone without the addition of the name King, as it is uſuall in others, as Hezekiah King of Iudah, and ſuch a one King of Iſrael, but here only the houſe of Iehu.

4. What is this little while God ſpeaks of? yet a little while.

The words are read I ſuppoſe ordinarily, and paſt over as if there were little in them, but you ſhall finde that there is much of the minde of God held out to us in them.

For the firſt then, What was the blood of Jezreel that here God threatneth 〈◊〉 ?

You may read the Hiſtory of it in 2 King. Chap. 9, 10, 11. (for the way of opening the Prophets is to compare them with the Scriptures that went before) read thoſe Chapters and you ſhall find what this blood was. It was the bloud of the houſe of Ahab, the bloud of Iezabel, the bloud of the 70. ſons of Ahab, whoſe heads the Elders of Ieſreel ſent to Iehu in baskets. This was the bloud that was ſhed here in this place, which God ſaith he will aveuge.

God will certainly avenge bloud, and if God will avenge the bloud of Ahab, Obſer. he will ſurely avenge the bloud of Abel; if the bloud of Ieſabel then ſurely the bloud of Sarah; if the bloud of Idolaters, then the bloud of his Saints.God will avenge 〈◊〉 blood. Oh what vengeance then doth hang over that Antichriſt, for all the bloud of the Saints that hath been ſpilt by him! the ſcarlet whore hath dyed her ſelfe with this bloud, yea and vengeance will come for that bloud that hath been ſhed of our brethrens in Ireland upon any whoſoever have been inſtrumentals in it great or ſmall: Certainely the righteous God will not ſuffer that wicked and horrid work to goe unavenged, even here upon the earth. Let us wait a while, and we may live to ſee that time wh • rein 〈◊〉 ſhall not only be ſaid by the voice of faith, but by the voyce of ſenſe itſelfe, Verily there is a God that judgeth the earth.

But why will God avenge the blood of Ieſreel upon the houſe of Iehu? Anſw. 1.

Indeed this to an outward view at firſt is one of the ſtrangeſt things wee have in all the book of God. If you compare this place here in Hoſea with other Scriptures, you ſhall find that it is a ſtrange thing that ever it ſhould be ſaid that the Lord would avenge the blood of Ieſreel upon the houſe of Iehu. For in 2 King. 9. 7. you ſhall finde that Iehu was anointed by the Lord on purpoſe for that action, to ſhedd that bloud, and he had a command from God, he was bidden to goe and ſhed it, and the holy oyle was poured upon him, for that end that he might ſhed that bloud; yet now this bloud muſt be avenged, and avenged upon the houſe of Iehu. Yea Chap. 10. v. 30. you ſhall find that God ſaith, becauſe he had done ſuch a thing, & ſhed the bloud of the houſe of Ahab in Jeſreel, that he would reward him for it, and that his children to the fourth generation ſhould ſit upon the throne of Iſrael, and governe that Kingdome. Now that which Jehu was anointed to doe, that which he was commanded to doe, that for which God afterward rewarded him for doing; now God ſaith he will avenge it, and avenge it upon his houſe. What ſhould be the reaſon of this?

There are three reaſons why God would avenge this bloud upon the houſe of Jehu. Three reaſons why God avenged the blood of Iezreel upon the houſe of Iehu.

Firſt, Becauſe though Jehu did it, yet he rather looked at himſelfe and his owne ends than at God in it, his ayme was to get the Kingdome to himſelfe, but he never aymed at God in the work, therefore God ſaith hee will avenge it upon his houſe.

2. Becauſe though he did that which God ſet him about; yet he did it but by halves. Indeed he deſtroyed Ahabs houſe, but he ſhould have deſtroyed Ahabs Idolatry too, but he did not doe that, and therefore now God commeth upon him.

Yea 3.3. Though he were made Ahabs executioner for his Idolatry, yet he proved Ahabs Succeſſor in his Idolatry. He was Gods rod in puniſhing Ahab, but he yet continued in the ſinnes that Ahab did commit therefore now God ſaith, hee will avenge the blood of Jezreel upon the houſe of Jehu.

From hence we have moſt excellent obſervations, that doe ſpring naturally as a fountaine bubleth up freſh and ſpringing water. I will but only ſhew them to you, and ſo paſſe them over.

Firſt,Obſer. 1. That a man may doe that which God commandeth, and yet not obey God. He may doe that which God would have done, and yet not pleaſe God. He may doe what God requireth, and yet ſerve himſelfe therein, and not God.

Secondly,Obſer. 2 A carnall heart is contented to goe ſo farre in Gods commands as will ſerve his owne turne, but there hee ſtoppeth. So farre as might ſerve the bringing up of Iehu to the Crowne of Iſrael, Obedience ſo farre as ſerves a mans owne turn. to the ſetting of him on the Throne, ſo farre hee goeth in the way of Gods command, but no further. Such a heart is like to the hand of a ruſty dyall: Suppoſe a ruſty dyall hath the hand ſtand (as now) at tenne of the clock, come and looke upon it now, and it ſeemeth to goe right, but it is not from any inward right frame of the clocke it doth ſo, but by accident; for ſtay till after tenne, and come againe at eleven or twelve and it ſtandeth ſtill as before at tenne. So let God command any thing that may hit with a mans owne ends, with his owne way, and be ſutable to him, and a man ſeems to be very obedient to God; but let God goe on further, and require ſomething elſe, ſomething that will not ſerve his turn, that will not agree with his owne ends, and here God may ſeek for a ſervant, as for him he will goe no further.

Thirdly, Obſer. 3. God makes uſe of mens parts. God knoweth how to make uſe of mens parts and abilities, and yet to puniſh for their wickedneſſe notwithſtanding.

Jehu was a man of an excellent, brave, valiant, and quicke ſpirit, full of activity and courage, and God would make uſe of this for the deſtruction of the houſe of Ahab, yet Jehu muſt not ſcape.

Many men that have excellent parts of learning and ſtate policy, which God may make uſe of for the pulling downe his proud adverſaries, yet God may puniſh them afterward notwithſtanding,

Many that have but weake parts, and can doe but little, ſhall be accepted of God: and others that have ſtrong parts and can doe much, ſhall be puniſhed by God. Wee read Revel. 12. 16. The earth helped the woman, yet Chap. 16. 1. The vialls of Gods wrath were poured forth upon the earth; men may be uſefull for the publique, and yet not freed from the 〈◊〉 of God.

Fourthly, The Lord knowes how to make uſe of the ſins of wicked men for his owne ends, to further his owne counſels, yet no excuſe to them,Obſer. 4 but his curſe will come upon them at laſt for thoſe ſinnes,God makes 〈◊〉 uſe of men • ſins. God knoweth how to make uſe of the proud heart and ambitious ſpirit of Jehu for that end to fulfill his purpoſe againſt the houſe of Ahab, and yet afterward when God hath done with him, hee commeth againſt Jehu with a Judgement.

There are many whoſe luſts being ſtrong, yet God over-ruleth them for himſelfe, and overpowreth them for the furtherance of his own ends. Many a Scholler who through the meere pride of his heart will ſtudy hard and preach very often and well, God makes uſe of that for the good of others, and yet the Miniſter may be damned himſelfe,

A fifth Obſervation, God may ſometimes reward a worke here in this world,Obſer. 5 yet may curſe a man for the worke afterward.God rewards here thoſe works that muſt be anſwered for he eaſter. Many there are that doe ſome outward ſervice for God, and perhaps rejoyce in it, and thinke that God muſt needs accept of them: what they? they have been excellent men in the Common-wealth, they have ſtood for Miniſters, they have been forward in a good cauſe. Well, thou haſt done theſe; hath not God rewarded thee? haſt thou not health of body, and ſtrength? looke upon thy eſtate, art not thou bleſſed there? looke upon thy table, thy wife and children, art not thou bleſſed there? Thou haſt thy peny for what thou haſt done. But yet after thou haſt had thy pay here in this world for what thou haſt done, God may curſe thee hereafter even for the ſinfulnes of thy heart in that work which for the matter of it was good. God may reward thee for the matter of thy work, but curſe thee for the manner of it.

6. It is a moſt dangerous thing for men to ſubject the workes of God to their own baſe ends, Obſer. 6 A dangerous thing to ſubiect publique works to our own ends. ſpecially the publique works of God, when a man is called to publique ſervices, if he ſubject that to his owne baſe ends, God will be ſure to be even with him for that. The more excellent any worke is, the more dangerous it is to ſubject it to a luſt. It is an evill thing to make uſe of meate, and drink, and cloath, to be ſerviceable to our luſts; but to make uſe of the great works of God, ſuppoſe he calls us to publique ſervices, to make theſe ſtoop and be ſerviceable to your baſe luſts, muſt needs be grievous indeed. It is a thing accounted burthen enough for the baſeſt ſervant that is, to be ſerviceable to ſome baſe luſt of his Maſter; but if the Mr. ſhould make his wife ſerviceable to his filthy uncleaneneſſe, oh what a vilany were that! So I ſay, the greater the thing is any man makes ſerviceable to his luſt, the more vile and the more dangerous is the ſinne. Hearken to this you that are profeſſors o • Religion. The drunkard he makes beer ſerviceable to his luſt, and hee ſhall bee damned for that: but you make the worſhip of God, Prayer, and hearing, and faſting, &c. ſerviceable to your luſt, oh what ſhall become of you▪ A baſe wretch that ſitteth tipling in an Alehouſe you account vile, but it is but a poore creature that hee ſubjects to his baſe luſt; but a Miniſter or a Magiſtrate ſubjects things of a higher nature to their luſts, oh this is exceeding vile.

We had need (my brethren) all pray earneſtly for thoſe whom God employeth in publique works, that they may not only have ſtrength to aſſiſt them, and ſucceſſe in them, but that they may have hearts to give God all the glory of them; for though they may doe never ſo worthily for God in the Church or in the Common-wealth, yet if they be not carefull to give God all the glory, God will curſe them at laſt notwithſtanding.

Further,Obſer. 7. Jehu doth ſomewhat which God commanded him, but not all. We learn from hence, that when but halfe the work is done, God curſeth the whole for our neglect of the other halfe.GOD curſeth partiall obedience. I remember Maſter Calvin upon this place, likeneth Jehu unto King Henry the 8. Henry the 8. ſaith he, caſt off ſome degree of Popery ſo farre as would ſerve his owne turne, but there were the five Articles in force ſtill, for which many ſuffered at that time, and ſo he was like Jehu in that. God will be ſerved with the whole heart, for all our good is in God, & therefore all our hearts muſt make out after God. God muſt have per • ect obedience in the deſire and endeavour, or elſe he will have none. Certainly that which muſt make any man acceptable, it is not ſo much that there is ſomewhat done, but is there that which God calleth for done? or is it done in regard of the endeavour? for that indeed will be acceptable: though we cannot doe all at once, but it we bring somewhat to God as a part, and acknowledge the debt as the whole, and ſo are working for the other, it will be accepted. As ſuppoſe a man owes you an hundred pound, and bringeth you but fifty pound in part of payment, yet if he acknowledg the reſt, and promiſe the payment of it., if you know hee will be faithfull in the payment of the other he will accept of it: But if a man bring you fourſcore pound in liewe of all, you will not accept it. So it is here, Hypocrites they ſay they cannot be perfect in his world, and ſo think to put off God with a little; it is true, if thou hadſt an upright heart, and didſt bring God but part, and labourſt after the whole, hee would accept of it: But if thou bringeſt him ten times more then a ſincere heart can bring him, it will not be acceptable, no not ninety nine pounds will be accepted if brought in ſtead of the whole. God muſt have a man according to his own heart, ſuch an one as David; you know what was ſaid of David, 〈 in non-Latin alphabet 〉 . I have found a man after mine own heart that ſhall fulfill all my wills, for ſo the words are in the Originall, not all my will, but all my wills, in the plurall number.

Again,Obſer. 8. Jehu did but half, and the worſt half too, and therfore God commeth upon him. For the great care of Jehu was only to reform things in the State and Kingdom, and theerfore that indeed he did throughly, he altered the way of government from the houſe of Ahab, and ſet up another government. But for the matter of the worſhip of God, hee cared not what became of that, ſtill the calves continued in Dan and Bethel, hee tooke no care that the people of Iſrael ſhould goe up to Jeruſalem, the place that God had appointed to worſhip him in a right way. This is that for which God thus curſed him and his houſe.

It is a very evill thing in Reformers who have power in their hands, to be more carefull of the State then of the Church; to be more carefull of affairs in civill policy,Reformers muſt not be more carefull of Policy then of religion. than of affairs in Religion, who are affraid to meddle with Religion, for feare of hinderances in their civill policy, to be ſo timerous in fearing diſturbances in civill policy, that they will ſacrifice Religion for it, and let that goe which way it will: This is an evill thing, and a bitter. Or if they doe reform in the Church, yet to reforme only that which is notoriouſly evil and vile; ſo far Jehu went, he deſtroyed the Prieſts of Baal, but not the Prieſts of Dan and Bethel: the Idols of Baal were deſtroyed, but the Idols of Dan and Bethel were kept ſtill. It is the ſpeech of the Philoſopher in his Politiques, when he giveth a rule of policie. 〈 in non-Latin alphabet 〉 . Ariſt. Pol. l 7. cap. 8.

Firſt, the care of Divine things muſt be, and that is the beſt policy. Politicians muſt truſt God in the way of policy, & take care of Divine things firſt. Yea, and goe to a through Reformation too; for Jehu did ſomething in Religion, but left other things therefore God curſed him.

Men muſt take heed of betraying, of ſacrificing the cauſe of God for the maintenance of State Policy; let them be never ſo excellent in their way, yet if they doe thus, God will blaſt them.

Yet further,M • n can ſee the evill of ſin in others rather then in themſelves. Jehu ſaw the danger of that wicked and abominable ſin of Idolatry in others, but he could not ſee it in himſelfe. What peace (ſaid hee to Ioram) ſo long as the whoredomes of thy mother Iezebel continue? What peace? Then what peace Iehu, ſo long as the whoredomes of Iſrael continue afterwards? This is ordinary (my brethren) for men to ſee a great deale of evill and danger in the ſins of others, but when they ſhould come to themſelves, to be blind there; to inveigh againſt the ſinnes of other men, when they ſeem to be far off from them, or that they cannot make uſe of them; but when they can make uſe of them, then to embrace them. Thus it was with Saul, he was exceeding ſevere againſt Witch-craft, all the Witches in Iſrael muſt be put to death: but when Saul had uſe of a Witch for his luſt, he himſelfe goeth to the Witch of Endor.

In the tenth place, Jehu thought by retaining the calves in Dan and Bethel, Obſer. 10 to preſerve the Kingdome to his poſterity, and this proved the ruine of his poſterity. Thoſe wayes of ſinfull policie by which many think to raiſe their houſes or themſelves, are the meanes of the ruine of them. Hee that walks uprightly, walks ſurely.

Laſtly, Iehu doth thus, and God puniſheth Iehu becauſe hee continuedOſer. 11. in the ſame ſin that Ahab was puniſhed for. This is of excellent uſe, ſpecially to Magiſtiates; and indeed it is a dreadfull place to Magiſtrates, if conſidered of. Let them who are uſed to puniſh the ſins of others, take heed what they doe,Magiſtrats muſt take heed of liv • ng in the ſame ſinnes they puniſh. leſt they be found guilty themſelves; for if they bee found guilty, God will plague them, as if they did the greateſt act of injuſtice that can be: As for inſtance, Suppoſe a Magiſtrate ſhould take away the life of a man lawfully for that which God would have him take it away: yet if this Magiſtrate ſhould be guilty of the ſame ſin, or that which amounteth to the ſame ſin, God will avenge himſelfe upon this Magiſtrate, as upon a Murtherer, as here, God revengeth himſelfe upon the houſe of Iehu as for murther, yet Iehu was a Magiſtrate, and this was commanded Iehu by God himſelfe. So ſuppoſe a Magiſtrate fine a man for any evill, and that juſtly, yet if he be guilty of the ſame himſelfe, God will deal with this Magiſtrate as if he robbed by the high way ſide, and took away a mans money by violence. It is apparent out of the Text. Certainely my brethren, therefore great wrath and vengeance hangeth over the head of wicked Magiſtrates. All this you learn from what is here ſaid, that God will avenge the blood of Jezreel upon the houſe of Jehu, upon the inquiring into the reaſon of it.

And he will doe this upon the houſe of Iehu, (that is the third Queſtion.)

What is the houſe of Iehu?

That is his Poſterity,Queſt. Anſ. his Family that was to ſucceed. And indeed it was to the fourth generation till God came againſt him, (as we ſhall heare by and by) God followeth wicked men to the 3. and 4. generation.

The poſterity of the ungodly, Obſ. Why a threat againſt poſterity in the ſecond Command rather then in any • ther. ſpecially Idolaters, ſhall ſuffer for their Fathers ſin. It is very obſervable what you have in the ſecond Commandement, that God in no other doth threaten the ſinne of the fathers upon the children, but in the ſecond Commandement.

What is thereaſon of this?

(That Commandement forbiddeth Images) Becauſe your ſuperſtitious worſhippers of all men are ſtrengthened by the tradition of their Fathers. Oh our Fathers did thus and thus, and ſhall we be wiſer then our Fore-fathers? We have now a company of up-ſtart men, and they will be wiſer then their Anceſtors. Becauſe ſuperſtitious worſhippers harden themſelves ſo much in that way upon their Fathers, therefore it is, that in that very Commandement againſt making and worſhipping of Images, God threatneth to viſite the ſinne of the fathers upon the children, and in no other.

What, the houſe of Iehu, after Iehu was dead? how can this be?

Yes,Theequ • ty of childrens suffering for their Parents. as a Prince that hath to doe with two Traitors, both of them have deſerved death, but the Prince is enclined to ſhew mercy; and againſt the one there commeth this Accuſation, This mans Father was a Traytor, and his grand-father, and his great grand-father were Traytors: Nay then let him dye, ſaith the Prince. But now the other that is guilty of as much as this man was, yet it is told the King, Sir, This mans Fathers hath done a great deale of excellent fervice for the Common-wealth, there were never any of his houſe but were loya • l. This man now is ſpared though hee deſerveth death, and guilty with the other of the ſame treaſon; and the King is juſt in this. And ſo the firſt man may be ſaid to dye for his Fathers ſinne, that is, he ſhould not have been executed if his Fore-fathers had not been in the fault. Take heed what you doe in the courſe of your lives, (if you regard not your ſelves, yet for your childrens ſake) that you may not leave a curſe behind you upon the off-ſpring of your loins, and fruit of your wombs; look upon them, pity them. Though you your ſelves may eſcape in this world, yet you may leave the inheritance of your ſinnes unto your children. Pity your children, that they may not have cauſe to curſe the time that they were borne of ſuch parents, and wiſh that they had rather been of the off-ſpring of Dragons, and a generation of Vipers, then to be born of ſuch parents that have left them a curſe for an inheritance. It had been better you had left them never a peny, then to leave them to inherite the curſe of your wickedneſſe.

Ʋpon the houſe of Jehu. The houſe of Jehu fareth the worſe for Jehu.

Thoſe that deſire to raiſe and continue the honour of their houſes,Obſerv. let them take heed of wayes of wickedneſſe; for wickedneſſe will bring down any Family whatſoever.

But why is it The houſe of Jehu,Queſtion. without any addition of Jehu the King as in others it is uſual?

Hereby God would give a check to Jehu, and bid him look back upon the meanneſſe of his birth,Anſwer. for Jehu was not of the Kingly race: yet how unthankfull was he who was raiſed from the dung-hill, thus unworthily to depart from the Lord.

You whom God hath raiſed up on high to great honours and eſtates,Obſerv. look back to the meanneſſe of your beginning, that God hath raiſed you from, and labour to give him an anſwerable return of obedience. Thoſe that will not give God the glory of their honours and eſtates, it is juſt their honors and eſtates ſhould be taken from them.

But what is this,Queſtion. Yet a little while?

This is to be underſtood in reference to Jehu, Anſwer. or in reference to the houſe of Iſrael. Yet a little while, and I will avenge the blood of Jezreel upon the houſe of Jehu, and will ceaſe the Kingdome of the houſe of Iſrael. It was a long while before God came upon the houſe ol Jehu, and yet now he ſaith, yet but a little while, I will ſtay but a little longer ere I avenge the blood of Iezreel upon the houſe of Iehu. It was now the third generation ſince Iehu committed thoſe ſins, nay, it will appeare that it was above an hundred years from the ſinnes of Iehu to Gods avenging the blood of Iezreel upon his houſe:2 King. 10. 36. 13. 1 13. 10. 13 23. for Iehu raigned 28. years, his ſonne Iehoahaz 17. years, and Iehoaſh his ſonne 16. years, and Ieroboam his ſon 41. yeares, and then in the days of Zachariah the ſon of this Ieroboam, God came to avenge this blood, which was above a hundred years. Oh the patience of the Lord towards ſinners! But though he ſtayed long, yet he ſaith, yet a little while. Here is an excellent obſervation from hence.

That God ſometimes commeth upon ſinners for their old ſins, for ſins committed a long time agon: Obſer. Sin punished a long time after the commisſion. Sins a long time agone committed, are perhaps forgotten by you, yet they are remaining, filed up, and recorded in heaven, above a hundred years after the commiſſion. It is like theſe ſinns of Iehu were forgotten, yet God commeth now at laſt to avenge the ſins of Iehu upon his houſe. So he did for the ſins of Manaſſes, and for the ſins of Ioſephs brethren, it was 22. years before they came to have their conſciences troubled, and then ſay they, We are verily guilty concerning our brother, therefore is this diſtreſſe come upon us, and now (ſaith Reuben) behold alſo his blood is required. Gen. 42. 22

Looke to your ſelves you that are young, take heed of youthfull ſinnes, Youthful ſins may prove to be ages terrors. Perhaps you think it was a grat while agone that you (when you were a young man) were in fuch a Taverne, or in ſuch a journey, and committed ſuch and ſuch ſins: Have you repented for them? Have you made your peace with God for them? Though you were then young, and did not fear the wrath of God to come upon you; yet now you are old, the wrath of God may come upon you for ſinnes committed in your Apprentiſhip.Iſa. 65. 20. A ſinner of a hundred years old ſhall be accurſed.

Yet a little while. In reference to the houſe of Iſrael: Yet a little while and I will ceaſe the Kingdome of the houſe of Iſrael: This Nation had continued a pompous ſucceſsfull Nation (thoughidolatrous) for about 260. years before the wrath of God came upon it that was here threatned.

God may come a long time after the flouriſhing of a Nation upon it in wayes of judgement.Obſerv. Which may make us look back to the ſins committed in Henry the 8, his time, and in Queen Maries time. Let us not plead for our fore-fathers for the maintenance of ſuperſtitious worſhip, but let us look to the ſins of our fore-fathers, and bewaile them before the Lord, for God may come upon a Nation for former ſins after it hath flouriſhed a long time.

But at length it will prove but a little while.Queſt. What, was it but a little while from the beginning of this Propheſie till the ceaſing of the Kingdome of the houſe of Iſrael.

Yes (my brethren) it was many yeares.Anſw. and it is very obſervable that from the beginning of this Propheſie) which was in the end of the raign of Jeroboam) to the rulfilling of what was here threatned, to the ceaſing of the Kingdome of the houſe of Iſrael, it was 76. years. For (as I reckoned the laſt day, to ſhew the time of Hoſeas Propheſie) from the end of Jeroboam here ſpoken of, ver. 1. unto the time of Hezekiah was 70. yeares, and in the 6. yeare of Hezekiah Iſrael was deſtroyed by the King of Aſſyria, and yet God ſaith here by Hoſea (which was in the time of Jeroboam, for then was the beginning of Hoſeas Propheſie, as ver. 1.) Yet a little while.

Seventy ſix years is but a little while in Gods account. Obſerv. Many years are but of little while in Gods account. Sinners thinke either in wayes of judgement or mercy, a little while to be a great while. If God do but defer mercy ſeven yeares, it is a great while in our account. We think our Parliament hath ſate a long time; How long? almoſt two yeares. A great while! Wee think every day a great while, for that wee would faint have but 76. years, yea a hundred, a thouſand years are but as one day unto God. So for judgement: a ſinner if hee hath committed a ſinne ſeven years agoe, he thinketh it is a great while, and he hath not heard of it, thereforre ſurely it is forgotten. But what if it be ſeventy years agoe? you that are ſinners of ſeventy yeares old, all is but a little while in regard of God.

Againe, Yet a little while.

The apprehenſion of a judgement juſt at hand is that which will ſtir the heart, and worke upon it moſt. Yet a little while, and God will cauſe the kingdome to ceaſe,Obſer. therefore if ever you repent, repent now, for it is but a little while ere God will cauſe the kingdome to ceaſe. The apprehenſion of a ſinner to be upon the brink of judgment, when a poore ſoule ſhall ſee him ſelfe ready to lanch into the infinit ocean of eternall deſtruction, to lie under the ſcalding drops of the wrath of the Almighty; this works upon the heart indeed.

It is the way of the fleſh and the divell to put far from us the evill day, to make us believe the day of death is a great way off. But it is the way of God to preſent things preſent and reall; and in this conſiſteth the efficacy and power of faith to make things that are to come as if preſent.Preſent things affect not. Wee ſay in nature, there muſt be a contiguity and neerneſſe between things that muſt work. So wee muſt apprehend a neerneſſe between the evill that is to come upon us and our ſelves, that ſo it may work upon our hearts. An excellent place you have to this purpoſe in 1 King. 14. 14. where the Lord threatneth to ſtir up a King over Iſrael who ſhould cut off the houſe of Ieroboam that day; Omnis actie fit per contactum. but what? (ſaith he, he preſently calleth back his word) even now: you may think the day a great way off, but it is even now: and therefore now come in, return, and repent. Oh ſinners conſider that your danger is now, not only in that day of Chriſt, but what? even now, it may be at hand.

Laſtly, Yet a little while. Jeroboam had continued above forty yeeres in his ſin, but now Zachariah his ſon, upon whom this threatning was fulfilled, continued but ſix moneths, perhaps he thought to eſcape as long as his father. No,

God ſuffereth ſome ſinners to continue long,Obſer. others he cutteth off preſently: though the father continue old in his ſins, if the ſon preſume to follow his ſteps, he may be cut off preſently.

And I will cauſe to ceaſe the Kingdome of Iſrael.

Kingdomes,Obſer. great Kingdomes and Monarchies are ſubject to change, What is become of all the glorious Monarchies in the world? how hath the Lord toſſed them up and downe as a man would toſſe a ball? Idolatry is enough to deſtroy the greateſt Monarchy, the greateſt Kingdome in the world.

But here is ſome inſtruction in the elegancy of the word. 〈 in non-Latin alphabet 〉 Quieſcere faciam. It is in the Originall, I will cauſe to ceaſe. It is a Metaphor (according to ſome) taken from inſtruments that a man makes uſe of for a while, and when hee hath done with them, either hangs them up againſt a wall and regards them no more, or elſe bringeth them to the fire to be burned. So ſaith God, yet a little while, and I will cauſe to ceaſe, &c. As if he ſhould ſay, Indeed there was a time wherein I had ſome uſe of this way, of the rent between Judah and Iſrael, and of this Kingdome, but I have done with that uſe, there is an end of it now, the uſe is over I intended, & now I will cauſe to ceaſe the Kingdome, I will take them away, they ſhall be to mee as an inſtrument not to be uſed any more, or for the Fire.

When the Lord hath any uſe of a people,Obſer. or of any particular men to do him ſervice, he will preſerve them though they be wicked, and when he hath done with them, he either layes them aſide, or elſe brings them to the fire. A Husband-man ſo long as he hath uſe of thornes to ſtop a gap with them, he lets them alone, but when there ſhall be no further uſe of them, he then bring them to the fire. ſo God here, I will cauſe to ceaſe the Kingdome of the houſe of Iſrael.

But how and where will God cauſe to ceaſe the Kingdome of Iſrael?

Verſ. 5. I will break the bow of Iſrael in the valley of Jezreel.

By breaking the bow, is here meant the blaſting and bringing to nothing all the ſtrength of their warlike power, all their Armes and Ammunition, for the bow was a great warlike inſtrument in theſe dayes, therefore in Pſal. 46. 9. He makes wars to ceaſe, he breaks the bow, and cutteth the ſpear in ſunder, &c.

But here, by breaking the bow, there is ſomething more, it is not onely mentioned becauſe the bow is a warlike inſtrument, but there is ſome particular reaſon why the bow is inſtanced here, and that is this, becauſe whereas Jehu did many memorable things in his warlike affairs, yet none more then that he did by his bow. Mark that place, 2 King. 9. 24. And Iehu drew a bow with his full ſtrength, and ſmote Jeroboam between his arms, and the arrow went out at his heart, &c. So that the victory that Jehu got ever the two Kings of Iſrael and Iudah, was by the Bow eſpecially. What obſerve we from hence?

That wherein wicked men have been moſt proſperous and ſuccesful,Obſerv. even in this God will curſe them, and let out his wrath upon them.

Againe, Breake the bow, blaſt all the power of their Ammunition.

Carnal hearts truſt much in their warlike weapons,Obſerv. but they are nothing when God commeth to break a peoples ſtrength. God hath the power of all Ammunition, the Lord is called The Lord of Hoſts, (and he delighteth much in this title) Firſt, becauſe God hath not only the power over Ammunition and all Warlike weapons, ſo as they cannot be uſed but by him: But ſecondly, becauſe when they are uſed, they can have no ſucceſſe at all but by him; and ſo the Lord is the Lord of Hoſts in a peculiar ſenſe: Hee is the great Generall of all Armies, more then all other Generalls, for the ſucceſſe of all dependeth upon him.

My brethren, why then need the Church of God feare the ſtrength of weapons, the Bow, the Cannon, or all the Ammunition of the enemies of the Church,No weapons can proſper againſt the Church. ſeeing our Lord is the Lord of Hoſts? no weapon can be uſed or have ſucceſſe but by this Lord of Hoſts. He can break the bow, though of ſteele, when pleaſeth, and can give his people ſtrength to doe ſo too. For this you have an admirable promiſe, Eſa. 54. 17. Behold (ſaith God) I have created the ſmith that bloweth the coals in the fire, and bringeth forth an inſtrument for his worke, and I have created the water to deſtroy. No weapon that is formed againſt thee ſhall proſper. What need the Church fear then? God breaks the bow when he pleaſeth: For as God hath a providence over all the things in the world, ſo there is a ſpecialty of providence of God to order Battels, to give the victory, not to the ſtrong, or to the multitude, but ſometimes to the weak and few, even as hee pleaſeth. And therefore hee is the Lord of Hoſts, becauſe though his providence is generall over all creatures, yet there is a ſpecialty of providence of God in warlike affairs.

But what was this valley of Jezreel?

It is worthy our time to enquire after this valley of Jezreel, wherein God will break the bow of Iſrael. There were two places called Jezreel, the one belonging to Iudah, Ioſh. 15. the other belonging to Iſrael, Ioſh. 17. 16. & Chap. 19. 18. Iezreel was a fruitfull valley, ten miles long, and by it there was a famous City built, which was in Ahabs time the principall ſeate, the Metropolis of the Kingdom, and there was a glorious tower in it, & from thence they might ſee over Galilee and over Iordan. Now there were two great Cities that belonged to the tenn Tribes, Samarea and Iezreel, as we in England have two principall Cities, London and Yorke. But this Iezreel was the moſt fortified, in which they put a great deale of confidence, yet God ſaith here, He will break the bow of Iſrael in the valley of Iezreel. That is, there by that City in that place, that they accounted the great ſtrength of their Kingdom, there he would break the bow of Iſrael.

Fortified Cities cannot help when God cometh out againſt a people. Obſerv. Fortified places are nothing where the wrath of God is out againſt a people. If we can fortifie our Cities againſt ſin, we may ſoone fortifie them againſt an Enemie. If ſinne once get in, the enemie will quickly follow. Nah. 3. 12. All thy ſtrong holds ſhall be like fig-trees with the firſt ripe figs; if they be ſhaken, they ſhall fall into the mouth of the eater. You ſhall with the leaſt wind like the firſt ripe figs ſall off, all your ſtrong holds ſhall doe ſo. Yea, ver. 13. Thy people in the midſt of thee are women, the gates of thy land ſhall be ſet wide open to thine enemies, the fire ſhall devourthy bars.

You ſee what the valley of Iezreel is, & the meaning of it. But why will God breake the bow of Iſrael in the valley of Jezreel?

There are theſe two reaſons for it. 1. Becauſe God would deale with this people of Iſrael, as Judges deale with Malefactors; they will hang them up there where the fact was committed, as wee ſee ſome hanged up in Chains neer to the City, at or about the place where their villany was done. So in Jezreel was ſhed the blood of Jezebel, and the blood of the 70. ſons of Ahab, and the blood of Jehoram, and there will God break the bow.

Hence it is that guilty conſciences are many times afraid to goe neere to the places where they have committed wickedneſs, becauſe their conſciences will fly in their faces, for feare God ſhould come upon them in the place where the fact was done.

But further,2. He will break the bow of Iſrael in the valley of Jezreel, that is, in that fortified place in which they did ſo much glory (this is ſpecially obſervable.)

Even in that place wherein a kingdom ſhall moſt glory, Obſer. God punishes men in that they moſt glory in. & ſeem to truſt moſt in, God many times doth come and break the kingdom in that very place, and makes that the breaking of the kingdome moſt. Nah. 3. 8. Art thou better then populous No, that was ſcituate among the rivers, that had the waters round about it, whoſe rampant was the ſea, & her wall was from the ſea? Mark, a people juſt like England in this caſe: what we overcome by the Enemie? we that have the Seas for our Wall, and ſuch a multitude of people amongſt us? Theſe have been & are the two pleas that England hath for her ſelfe, becauſe our people are many, and we have the ſeas for a wall: But art thou better then populous No? yet was ſhe carryed away, ſhe went into captivity, &c. verſ. 10. Thus the Prophet pleadeth with them.

But further, Theſe truſted in Jezreel, they ſeemed to ſcorn the Prophet What, the kingdome of Iſrael ceaſe, what thinke you of Jezreel, ſuch a ſtrong place as that? juſt as we ſhould ſay, what, an Enemy come to us what ſay you to London, a brave City, a ſtrong City? what ſay you to the Ammunition, to the Militia, to the ſtrength that is there? Are they not able to reſiſt all that can come againſt it? Have we cauſe to feare danger? It is true, the kingdom hath cauſe to bleſs God for London, and London hath not yet been the valley of Jezreel, but an Iſrael, the ſtrength of the Lord, & hath prevailed with God, as an inſtrument: & therefore we bleſſe God for that we have had. But yet let us not truſt in that we have, for even in London, in the valley of Jezreel the bow may be broken, and God knows how to bring things about ſo as to make the Ammunition of London to be broken in pieces, and turned againſt themſelves: Oh therefore do not truſt here. Only let it be your care you of this City of London that you prove not the valley of Jezreel, and then we ſhall do well enough, our bow ſhall not be broken. What attempts have there been to have made London by this time the valley of Jezreel, that is a ſcattered vally, to have brought diviſions in this City, that it might be a ſcattered people; & wo to the kingdom if this had bin effected, better theſe men had never bin born then that they ſhould have had ſucceſs in that horrid enterpriſe. Oh London now the bleſſing of God is over you! the meanes of grace abundantly among you. The eys of the kingdom are upon you; take heed you be bee not the valley of Iezreel, Lect. 3. your diviſions will cauſe great thoughts of heart; continue you untyed one to another, and then you are as one Iſrael of God, the inſtrument of God for our ſtrength. Pardon me this litle digreſſion, though it be a little from an expoſitory exerciſe. Thus we have done with the Mother, and with the firſt ſonne.

The Third Lecture. Hoſea. 1. 6. 7.

And ſhe conceived again and bare a daughter, Iune 6. 1641 and God ſaid unto him call her name Loruhamah: for I will no more have mercy upon the houſe of Iſrael, but I will utterly take them away.

But I will have mercy upon the houſe of Judah, and will ſave them by the Lord their God, & will not ſave them by bow, nor by ſword, nor by ba • tell, by horſes, nor by horſemen.

COncerning Hoſea's firſt ſon, the laſt day. Shee conceived again. This conception ſets out alſo the eſtate of Iſrael in regard of her ſin and miſery: Sin it is fruitful, and what bringeth it forth? Parents bring forth a likeneſs to themſelves, and ſo doth ſin; and what is that? Nothing but ruine & miſery.

This ſecond child it is a daughter, it noteth the weaknes of the ſtate of the ten Tribes at this time, they were grown to be effeminate in regard of their luſt, and the baſenes of their ſpirits, and in regard of their ſtrength alſo they were like the female ſex. There are 3. eſtates of the people ſignified by the 3.Hoſeas 3. children ſhews the 3 eſtats of 〈◊〉 children of Hoſea; the firſt was their ſcattered eſtate, and that was ſignified by Jezreel, the firſt ſon; of which the laſt day: And the ſtory of that you had in 2 K. 15. ver. 9. to the 19. where you may read their wofull ſedition; for Zach • riah reigned but 6. months, & then Shallum ſle • him, & reigned in his ſtead, and he reigned but one month, for Menah •• came & ſmote Shallum & ſlew him, & reigned in his ſtead: So here was nothing but murthers and ſeditions amongſt them. A ſcattered people.

The 2. ſtate of the people of Iſrael was their weake condition that they were brought unto, ſignified by this daughter; and the hiſtory of that you have from v. 16. of that Ch. onwards, where when Pul the K. of Aſſyria came againſt Iſrael, Menahem preſently yeelded to him what hee would have, giveth him IOCO. talents of ſilver to go from him, & ſo layeth a taxation upon the people for it. Here they were brought to a very low & weak condition. And afterwards this K. of Aſſyria cometh again, and carryeth part of them into captivity. The 3. child was Loammi, and the hiſtory of the ſtate of the people ſignified by that you have in 2 K. 17. 6. where they were fully caryed away, & wholy rejected for ever: And becauſe they were a little before that time grown up to ſome ſtrength more then formerly, therefore this laſt was a ſon. We are now to ſpeak of the ſecond.

She conceived again and bare a daughter.

From that interpretation I have given of it, to note the weakneſſe and effeminacy of the ſtate of the people at this time, a little before their ruine; The obſervation from thence is this,

When the manlineſs,Obſerv. courage, and vigour of the ſpirits of people are taken away, then they are under a fearfull judgment, and neare to ru • ne.

Even when their men ſhall be as women, Baſe effeminatenes of ſpirit in a people yeelding to what shall be impoſed upon them, a ſigne of ruine. as Nah. 3. 13. when there ſhall be ſuch baſeneſſe of ſpirit in people, that for the enjoyments of their preſent eaſe and quiet they yeeld to any thing. So it was with theſe, and in thar their effeminateneſſe was ſhewed.

When the King of Aſſyria came to them, they yeeelded to any termes he would appoint, to give him any thing he would demand; and when the taxes were laid upon the people, they enquired not whether they were juſt or no, but meerly for their peace & ſafety they yeeld. We muſt take heed of bringing our ſelves into trouble, we were better pay this then venture the loſs of all, we muſt not diſpleaſe thoſe that are above us, we know not what hard things may follow; it is our wiſedome, though things are hard, and we complain the taxations are heavy, yet to ſuffer ſomething, they had rather have a little though with baſeneſſe, then venture any thing for further peace and liberty for themſelves and their poſterity.

2. The eff • mina • eneſſe of their ſp • rits were ſhewne in this, that they were willing to bow downe their necks to ſubmit to the government of moſt vile murtherers, without any enquiry after them, or taking any courſe or way at all to finde out their murthers and wickedneſſe. Zecharia was ſlain by Shallum, then commeth Menahem and hee killed Shallum, after Menahem, raigned Pekahiah, and againſt him conſpired Pekah the ſonne of Remaliah, and ſmote him in Samaria, and with him killed 50. men, and reigned in his roome, then cometh Hoſhea the ſonn of Elah, and he made a conſpiracy againſt Pekah, and ſlew him, and reigned in his ſtead. Here were murtherers upon murtherers, and yet the people all this while bow down their necks, and looke not after theſe things: They have gotten power in their hands, and we muſt take heed of looking ſo high, to enquire after things that are above us, and it is ill diſpleaſing of them, we were better a great deale be quiet and hold our peace, & ſay nothing, than to enquire after ſuch high matters as thoſe are; and ſo they let all goe, and bowed their necks to the yoke, and by no meanes ſuch horrible guil of murthers muſt be queſtioned, becauſe the murtherers had got power in their hands. Their cowardly timerous ſpirits were much like the temper of Iſſachar, we read of Gen. 49. 15. Iſachar is a ſtrong aſſe couching down between two burthens, Purity in the Church cannot ſtand long with ſlavery in the • eate. he ſaw that reſt was good, and the land that it was pleaſant, and he bowed his ſhoulders to bear, & became a ſervant unto tribu • e. And when mens ſpirits are effeminate in regard of the civill ſtate, they quickly grow ſo in regard of their conſciences and religion too. Purity of religion in the Church cannot ſtand long with ſlavery admitted in the State. We read Rev. 4. 7. of 4. Ages of the Church ſet out by four living-creatures: the 3. living-creature the Text ſaith, had the face of a man, and that was to note the ſtate of the Church in the time of reformation, they began then to be of manly ſpirits, & to caſt off that yoke of bondage that was before upon them, to enquire after what liberty God had granted to them. Not then like thoſe we read of, Iſa. 51. 23. that would bow down to ſuch as would ſay to their ſoules, Bow downe that we may goe over them.

This (my brethren) hath been the condition of many of us; there hath bin that effeminateneſs of ſpirit in us, that we have bowed down our necks, yea, our ſouls to thoſe that would go over us; yea, (as it is there in 51. Iſa.) they made themſelves the very ſtreet to them that went over them, their very conſciences were trampled upon by the foot of pride, and all for the enjoyment of a little outward accomodation in their eſtates, in their ſhops, and in their trading, Oh they muſt not venture theſe, rather yeeld to any thing in the world. And truly we were afraid not long ſince that God was calling us by the name of this daughter Loruhamah, in regard of our effeminateneſs of ſpirit, that the Lord was departing from our nation. But bleſſed be God that now here hath begun to be a riſing of ſpirit among us, eſpecially among our worthies in Parliament, and their warmth, vigour, & life, hath put warmth, vigour, ſpirit, and life, into the whole Kingdome. Now our Kingdom will never bow downe and ſubmit their Conſciences,Viri fort •• eſt aut pul chrevivere aut fartiter mori. nor Eſtates, nor liberties to that bondage and oppreſſion that heretofore hath been. No, they had rather die honorably then live baſely. But why do I make ſuch a disjunction? dy honorably, or live baſely? Had we ſpirits we might free our ſelves and poſterity from living baſely, and we need not dye at all; for the malignant party hath neither ſpirit to act, nor power to prevail, if we keep up our ſpirits and be ſtrong in the Lord we are ſafe enough, yet we ſhall not have our name Loruhamah, but Ruhamah, the Lord will have mercy upon us. 1 King. 14. 15. God threatens to ſmite Iſrael, that they ſhall be as a reed ſhaken with the wind: After baſe yeelding to ſlavery follows ruine. and then mark what followeth, and then he would root them out of this good land which hee gave to their Fathers. If this judgement be upon England that our ſpirits be ſhaken as a reed with the winde, that wee bow and yeeld to any thing in a baſe way, the next may juſtly follow that the Lord may root us out of this good Land. As it was with Iſrael before their deſtruction, they grew effeminate, ſo it was with Judah too before theirs, Iſa. 3. 3. when God intended judgment againſt them, you may obſerve there that He took away the mighty man & the man of war, the prudent and the ancient, the Captain & the honourable man & the Counſeller. men of truly noble ſpirits were taken away, their Nobles became to be vile and ſordid, & to yeeld to any humors and luſts, then they were neer the ruine; and ver. 12. the Text ſaith women rule over them; for women that have many ſpirits to rule is no judgment at all; but for women of revengeful ſpirits to rule over a nation is a moſt fearful judgment. But ſo much of the firſt, that it is a daughter that is here born to Hoſea.

What is this daughters name? Call her name Loruhamah?

Non dilecta, ſo ſome, Non miſericordiam conſecuta, ſo others, both come to one, either not beloved, or one that hath not obtained mercy, for Gods mercy proceedeth from his love.

I will no more have mercy.

I will add no more mercy; Quae ſu •• u, abjecturi in altum tolimus ut majori ruina decidant. Nothing that God had ſhewed abundance of mercy to Iſrael before; but now he ſaith, I will not adde any more, I will ſhew no further mercy to them.

But I will utterly take them away. Tollendo tollam; so turned by ſome, In taking them away I will take them away; Levaho levando, ſo others, I will lift them up, that I may caſt them down ſo much the more dreadfully. The old Latin hath it thus, Obliviſcendo obliviſcor, forgetting I will forget. And this was upon a miſtake of the Hebrew word, becauſe there is little difference in the Hebrew, 〈 in non-Latin alphabet 〉 Oblitus fuit. 〈 in non-Latin alphabet 〉 Ab •• ulit. 〈 in non-Latin alphabet 〉 . between the word that ſignifieth to to forget, and that which ſignifieth to take away. The 70. ſetting my ſelfe againſt them, I will ſet my ſelfe againſt them.

Well the name of the child muſt bear this upon it, that God will have no more mercy upon them. Hence then firſt.

Sometimes the very children of families, and in a kingdom do bear this impreſſion upon them, that God will have no mercy upon this family, upon this kingdome. One may (my brethren) read ſuch an impresſion upon the children of many great families in this Kingdome,Obſer. 1 when wee looke upon that horrible wickedneſs of the young ones that are coming up, how different from their former religious Anceſtors; we may ſee with trembling hearts) ſuch an impreſſion of wrath, as if God had ſaid, I have done with this family, I intend no further mercy to this family. As ſometimes when we ſee in a family gracious children, gracious young gentlemen, noble men, we may ſee the impreſſion of Gods mercy to that family, Ruhaniah, I intend mercy to it.

It was not long ſince that we might,Encouragement from gracious youth in England. and we thought indeed wee did ſee ſuch an impreſſion upon the young ones of this kingdome, the young ones in the City, the yong ones in the chief families in the Country; that we vvere afraid that Lornhamah to England was written upon them, for oh the rudenes and wickednes of the young ones! But bleſſed be God that we ſee it otherwiſe now; now in regard of that graciouſneſſe, that forwardneſſe of ſo many young ones amongſt us, we may ſee written upon them, Ruhamah to England, mercy to England, God hath taken away his Lo, and writeth only Ruhamah, mercy to you, this great change God hath made. For the great ground of the hope we have for mercy to England, is the impreſſion of God upon the young ones: When God hath tender plants growing up in his Orchard,Obſer. 2. certainly he will not break down the hedg or dig it up.

Secondly, Call her name Loruhamah, for I will no more have mercy upon the houſe of Iſrael. 〈◊〉 2. 1.

There is a time when God will not have mercy upon a kingdome or upon a particular people. Gather your ſeves together, oh nation not worthy to be beloved, before the decree come forth. There is a time for the decree to come forth againſt a kingdome, when God will not be intreated; a time when though Noah, Job, and Daniel ſhould ſtand before him, yet he will not be intreated, though they cry, cry • arly, cry aloud, cry with teares, cry with faſting, yet God will not be intreated. Gods mercy is precious, and he will not let it run out to waſte, he will not be prodigal of it, a time wherein God will ſay,The feares of the Saints that heretofore mercy was departed from us iuſtified. Now I have done, I have done with this people, mercy hath had her turn. It is true, except we had that immediate revelation that the Prophets had, we cannot now determine of the particular time; yet by examining Gods way toward his people in former times, the truth is, that thoſe that laboured moſt to ſearch Gods minde in his word, they were even afraid that this decree had been gone out upon us in England. It is true, God hath ſeemed for the preſent to tell us that hee hath a prerogative, and he will have mercy upon whom he will have mercy: But yet neither are thoſe altogether to be blamed, that even in their own hearts determined (as it were) that mercy was gone; except they did wholly limit God, and left nothing of prerogative at all to him, but becauſe it was Gods ordinary way; and except God had wrought with us in a way of prerogative otherwiſe than ever he did with any nation before, they did then conclude that the decree was gone forth; and ſo it might be true, and what God may do with us yet we do not know. But this we can ſay, if the decree be not gone forth, if there be mercy for us, God hath ſhewed his prerogative, that he will now goe on in ſuch a way otherwiſe than formerly he hath done in the world; and if God will do ſo, who can ſay againſt it?

A time there is likewiſe for God to ſay againſt particular perſons, he wil not have mercy upon them,Luk. 14. 14. Rev. 22. 1 • Gen. 6. 3 God muſt not be dallyed withall in the offers of his grace. a time when God will ſay, thoſe men that were bidden ſhall not taſt of my Supper; he that will be filthy, let him be filthy ſtill, my ſpirit ſhall no longer ſtrive with them. God hath no need (my brethren) that we ſhould receive or entertain his mercy, we had need that God ſhould grant it. God many times is quick in the offer of his mercy. Goc and preach the Goſpel, he that believeth ſhall be ſaved, he that believeth not ſhall be damned. A quick worke God makes many times in the effects of mercy.

Yet 3.Obſer. 3 I will not have mercy: This is pronounced as the moſt dreadfull judgment. What, not have mercy upon them? then indeed is a State or a Kingdom in a dreadful condition, when God ſhall ſay of them that he will not hve mercy. Wo to you (ſaith the Lord) when I depart from you, wo then to you when my mercy is for ever gon, then all judgments & miſeries muſt needs flow in upon a nation, or a particular ſoul; when the Sea-bank is broken up, then the waves will all flow in. Iſa. 56. 9. All you beaſts of the field come to devour, yea, all you beaſts in the forreſt, why what is the matter? His watchmen are blind, &c. I argue thus from thence, if the prudence of the watch-men being taken away which ſhould ſtop miſery, then all evils come flowing in upon a Nation.

What then if the mercy of God that ſhould ſtop miſery be taken away? whither ſhould the poore creature goe if mercy be gone? to what creature ſhould it look for help? if it cryes to any creature, the creature ſaith, I can afford no comfort, becauſe God affordeth no mercy: what ſhall uphold the heart then when it hath no hope at all? It muſt needs ſink.

I will not add mercy (ſaith God) ſhewing, that what good they had received before it was from his mercy, though they would take no notice of it; well, ſaith God, you ſhall have no more, you have taken no notice that it was my mercy that helped you before, but when my mercy is gone, then you will know it,Obſer. 4. but then I will not add more. Men beſt know what the worth of mercy is, when mercy is taken away from them, when God addeth no more.

Again,Obſer. 5 I will not adde mercy. God doth not uſe to take away his mercy fully from a people or from a ſoul: but when mercy hath been ſhewed and abuſed, after much mercy hath been received, and that being abuſed, then God ſaith hee will not adde more. You have a parallel place to this, Iudg. 10. 16. I will deliver you no more, ſaith God, I have delivered you many times, my mercy hath been abuſed, I will deliver you no more. It is juſt with God when mercy is abuſed, that wee ſhould never know farther what mercy meaneth. Mercy as it is a precious thing, ſo it is a tender thing, and a dangerous thing to abuſe it. There is nothing that more quickly works the ruine of a people or of a ſoule, then abuſed mercy.

But further, I will utterly take them away. Before it was only that they ſhould be ſcattered, the name of the firſt child before was but Iezreel, that they ſhould be the ſcattered of the Lord; but the 2. is Loruhamah, that they ſhall have no more mercy from the Lord. Obſer. 6 Gods 2. ſtrokes uſually are more dreadfull then the firſt:Leſse judgments forerunners of greater. God beginneth firſt with the houſe of Correction before he bringeth to the gallows. There is branding firſt before hanging: there are warning pieces before murthering peeces. God makes way for his wrath by leſſer afflictions, before hee cometh with deſtroying judgments. I remember Mr. Knox in his Hiſtory of Scotland hath this ſtory of one Sir Iames Hamilton, that having been murthered by the Ks. means there, he appeared to him in a viſion with a naked ſword drawn, and ſtrikes off both his arms, with theſe words, Take this before thou receive a finall payment for all thy impieties, and within 24. hours 2. of the Ks. ſons dyed. God cometh to nations & particular perſons with a ſword, cutteth off arms before he takes their lives, he commeth by degrees upon them. As the Lord when he cometh in a way of abundance of mercy, leſſer mercies make way for greater mercies. When Manna was rained down, the dew ever came before it: So, leſſer judgments to the wicked are forerunners of, and makers way for greater judgments; firſt they are parboild before they come to be roſted in the fire.

Further, I will not adde mercy to the houſe of Iſrael. He doth not ſay, I will not adde mercy to this or that particular man of Iſrael, but to the houſe of Iſrael.

A Multitude of ſinners, with God is no argument for their eſcape of judgment. It is a rule indeed with man, Multitudo peccantium, tollit peccatum, Multitude of offenders take away their offences;Obſer. 7 Men know not how to execute the offenders when they are in Multitudes, here and there ſome of the ring-leaders may be taken for example ſake. But it is no rule with God, though it be the whole houſe of Iſrael, God hath no mercy for the whole houſe of all the people of Iſrael. Let no man preſume to ſin againſt the Lord, becauſe there are Multitudes that do offend, & think that he ſhal eſcape with the Multitude. No, all the nations of the world with the Lord are but as the drop of a bucket, & as the ſmall duſt of the ballance, nothing, even leſſe then nothing.

And yet further, No mercy upon the houſe of Iſrael: Though it be the houſe of Iſrael, yet no mercy upon her. If it were the houſe of Pharaoh it were not ſo much,Obſer. 8 but what, no mercy to the houſe of Iſrael? The neareneſs of any to God exempts them not from the wrath of God. God hateth ſin,Amos 3. 2. and hateth ſin moſt when it is neareſt him: You have I knowne of all the families of the earth, therfore wil I puniſh you for your iniquities, ſaith the Lord. As we hate a Toad in our boſoms more then when it is at a further diſtance; ſo God hateth ſin in thoſe that are neareſt to him more than in thoſe that are further off; for God will be ſanctified in all thoſe that draw neer unto him. But wherefore is all this that God wil have no more mercy upon the houſe of Iſrael? what hath the houſe of Iſrael done, that God ſhould be ſo angry with it? It is worth our ſearching and enquiring after, why the Lord will at this time have no mercy upon the houſe of Iſrael. It concerns our ſelves neerly.

The firſt and main reaſon is, becauſe of their continuance in their falſe way of worſhip, notwithſtanding all the means that God had uſed to bring them off; not only by his Prophets, ſending them again and again to ſhew them the evill of their falſe worſhip in thoſe 2. Calves in Dan and Bethel, but by moſt remarkable works of his providence againſt them. As for example. The work of God againſt Jeroboam, when hee was but ſtretching out his hand againſt the Prophet that came to denounce judgement againſt that Altar upon which he was offering Sacrifice,1 Kings 13. 4. his hand that he put forth againſt him dryed up, ſo that he could not pull it in again to him, and upon the prayer of the Prophet it was reſtored & became as was before. Again, the remarkable work of God in anointing Iehu to deſtroy the houſe of Ahab and his ſeed for their Idolatry. Yet notwithſtanding theſe Prophets, and theſe works of God, with many other, they ſtill perſiſted in their way of Idolatry. And this cauſed the Lord now not to have mercy upon the houſe of Iſrael.

Let us take heed of this, God hath uſed, and ſtill doth uſe means to bring us off fully from all wayes of falſe worſhip, not only by ſending his Miniſters from time to time to declaim againſt ſuch things, but by wonderful and remarkable works of his providence towards England, eſpecially at this day. Never had any Nation, never had England heretofore more remarkable works of God to draw them off from all wayes of falſe worſhip, to bring them to worſhip God in the right way according to his will. Now let us tremble at this ſentence; I will not add mercy, I will have no more mercy. God hath added mercy to us again and againe from time to time. And now me thinks in this work of Gods mercy, that he is about concerning us,Exod. 33. 5 he ſpeaks to us as he did to the people, Come and put off thy ornaments, that I may know what to do with thee. Come now and humble your ſelves that I may know what to do; As if God ſhould ſay, Come & give in your laſt anſwer.A dangerous thing to reiect an offer of mercy after reiection of former offers. Certainly in that way that God is now in with us, he calleth England to give its laſt anſwer, as if he ſhould ſay, Now I am ſheing mercy once more, take heed of rejecting it, leſt you have a Loruhamah upon you, I will adde no more mercy, conſider not onely what wee have done, but what we do, how we have abuſed mercy, and how wee doe now abuſe preſent mercy; how oppoſite the ſpirits of moſt are againſt the work of reformation now in hand, who even ſay to the Lord Chriſt depart from us, we deſire not the knowledg of thy ways. When the people of Iſrael were offered Canaan, and God bade them go in and poſſeſſe it, they were then neer unto it; but when they then refuſed Canaan, God ſware in in his wrath that they should not enter into his reſt. If ever a people were offered Canaan, were offered the Ordinances of God in his owne way, certainly wee are at this time, Let us tremble leſt God (if wee reject this mercy) ſhould ſwear in his wrath, I will have no more mercy upon you, and ſo we prove to be a Loruhamah indeed.

But a ſecond reaſon why this people could have no mercy, 2. might be, becauſe of their forſaking God even in the civill State. For you are to know that this people of Iſrael had not only left God in their Church, State, and defiled themſelves with falſe worſhip, but they had in their civill government wickedly departed from that that God had appointed over them: They had departed from the houſe of David, and rent themſelves from it. It is true, this was of Gods permiſſion, but yet it was the wickednes of their hearts, & no excuſe at all for them. Hence Chap. 8. 4. God chargeth them that they had ſet up Kings, but not by him. From whence this may bee obſervable.

That it is a moſt dangerous thing for a people to forſake that government to rebell againſt that civill government that God doth ſet over them.Obſer.

When the people in 1 Sam. 8. 7. had required a King, and would not be ruled by Judges any more, ſaith the Lord to Samuel, They have not rejected you, but rejected me, that I ſhould not reigne over them: A moſt dreadfull place, And I confeſſe freely to you, this one Text of Scripture was the firſt Scripture that took impreſſion upon my thoughts and heart about fearing to goe on in a way of Church-government that God had not appointed. For thus my thoughts reaſoned; What is God ſo provoked againſt a people that will reject but a Civill government, a government that hee hath appointed, that ſpecially concernes but the outward man? Then if it proves that God hath appointed any government in a Church,The ground of civill & Churh government different. that is Divine Inſtitution, that concerns the good of the ſoule, and is immediately to work upon that, ſurely God will be much more provoked there for rejecting it.

And going yet further upon ſearch, finding that though we have not a civill government appointed by God as the Jewes had, yet for the Church ſtate, wee have one appointed even by God himſelf. And reaſon there muſt be for it: for whatſoever hath a ſpeciall efficacy upon the heart, muſt have a ſpirituall rule for the warrant and direction. Indeed prudence and reaſon is enough for the ordering of things that concern the outward man, except God will come in with his owne inſtitution. But when it cometh to the ordering of the heart, and there is a ſpirituall efficacy expected (as in all Church ordinances there muſt be) and that authority by which they are executed giveth a great influence into them, now nothing can goe beyond its principle, therefore it muſt have a divine inſtitution to give it its efficacy.

It may here be demanded, whether hat not God appointed over us a particular civill government as he did over the Jews?

That our government and all lawfull government of other Nations is appointed by God,Anſw. we muſt conclude is a certain truth. But not ſo appointed by God as the government of the Jewes was. And the reaſon is this, becauſe the Church and Common-wealth of the Jewes was involved in one, and therefore the Apoſtle ſpeaking of the Church, hee ſaith they were Aliens, and ſtrangers from the Common-wealth of Iſrael; It was meant of the Church ſtate. There was ſuch a kind of Paedagogy under the Law, that the Church and State were involved in one, for Chriſt would be the head of the Church and Common-wealth too, and appoint them lawes; And ſo their government was imediately from heaven.

Now for us. That we ſhould have a government according to the rules of wiſdome and juſtice; that indeed is appointed by God.

God would have us have a government; But he leaveth the ordering of that government to generall rules of prudence and juſtice. So that now it is lawfull for any Kingdome or Country to agree together, and according to the rules of wiſdom and juſtice, to appoint what government they wil, as vvhether it ſhall be a Monarchy, or an Ariſtocracy, or a Democracy, and to limit this according to Covenant of agreement, as whether that the fundamentall povver ſhall be vvholly put out, or any part reſerved, hovv farre this or that Man,How farre mans authoritybindes. or ſociety of Men ſhall have the Managing of it, and the like; then ſo farre as it is agreed upon, vvee are bound in conſcience to obey either actively or paſſively, but no further are vvee bound to obey any Man though he be in authority, yet vvee are not bound to obey him, either actively or paſſively, conſcience is not tyed.

Though thoſe men be in authority, yet it is no reſiſting of authority at all, not to do what they would have. Yea though the thing be lawfull they would have, yet if it be not according to the law of the kingdom, to the firſt agreement, I may be bound by the rules of prudence to ſave my ſelfe; but it is not authority that binds me to obey out of conſcience: For we muſt of neceſſity diſtinguiſh between men in authority, and the authority of thoſe men. Wherefore ſo long as wee ſeeke but to keepe authority in the right channell, that it flows not over the banks, we cannot be charged for reſiſting the government God hath ſet over us, though we do not obey the wills of thoſe who are ſet over us, and therefore there is no cauſe that we ſhould fear, that God ſhould ſay to England upon this ground, Loruhamah, hee will have no mercy. To proceed.

But I will have mercy upon the houſe of Judah.

The people of Iſrael they might ſay, Hoſea thou art a Preacher indeed, what preach nothing but judgment, nothing but wrath, to be utterly taken away? Is there no mercy at all? Is not God a mercifull God? Yes ſaith the Prophet, though you be taken away, God knoweth how to glorifie his mercy; he hath others that he can make to be objects of his mercy though you be deſtroyed.

From whence firſt you ſee that though God utterly reject ſome,Obſer. 1 yet in the mean time he hath others to ſhew mercy unto. Therefore it is no plea for any ſinner to ſay thus, well, I have ſinned indeed, but God is mercifull. What if God be mercifull? ſo he may be, though thou be damned and periſh everlaſtingly. Yea, whole kingdoms & nations may periſh, yet God may be mercifull, God hath ſtil infinite ways to glorifie his mercy. Many people in deſperate moods, lay violent hands upon themſelves, & certainly there is a kind of ſpirit of revenge in it, as if they thought there would be ſome trouble about it, and ſo God ſhould loſe ſome honour. But if you will have your will in this, or in any thing elſe, though you be dead and rotten, and your ſouls perhaps in chains of darkneſs, God will have wayes to be glorious in his mercy, whatſoever come of you.

But 2.Obſer. 2 I will have mercy upon the houſe of Judah. God will alwayes have a Church, he will never deſtroy his Church at once, the Lord loveth publique worſhip in the world: Though he will utterly take away the houſe of Iſrael, yet he will have mercy upon the houſe of Judah.

Again, Iſrael might ſay, what will not God be mercifull to us? why I pray you what doth Judah get by her worſhipping of God in that which you ſay is the only right way? Judah indeed keepeth her ſelfe to Ieruſalem, keepeth her ſelfe to worſhip in the Temple, but what doth ſhe get by it? for ought we ſee Iudah is in as hard an eſtate, and in as low a condition as we (nay as we ſhall ſee afterward, Iudah was in a lower condition than Iſrael,) and certainly ſuch kind of expreſſions as theſe they would be ready to have againſt the Prophet.

Well, ſaith God, let Iudah be what ſhe will, I will have mercy upon her.

Though carnal hearts, when they look upon the low condition of the true worſhippers of God,Obſer. 3 think that there is no difference between thoſe that are in a good way, and themſelves that are in the ways of ſin, yet God will make a difference; I will have mercy upon Iudah, but not upon Iſrael. Many carnal men pleaſe themſelves with this; I ſee others that are ſtrict, that pray in their families, that run to Sermons, and wil not do thus and thus, as others do, yet they are as poor, in as mean a condition as any others, what do they get by their forwardneſs in religion? Are not we in as good a condition as they? Well friend, though thy carnal heart think there is no difference between him that ſerveth God, & him that ſerveth him not, God hath a time to manifeſt a difference; There ſhall a time come (ſaith God, Mal. 3. 18.) that you ſhall returne and diſcerne between the righteous, and the wicked, between him that feareth God and him that feareth him not. I will not have mercy upon Iſrael, but I will have mercy upon Iudah.

Fourthly, Judah had at this time many groſſe and fearful evils amongſt them, yea ſcarcely delivered from Sodomy; it will aske a great deale of time to ſhew you the ſtate of Judah in regard of the horrible wickedneſſe that was in it, yet God ſaith, I will have mercy upon the houſe of Iudah. What is the reaſon of this?

Becauſe though Iudah had many groſſe evils, yet Iudah kept to the right way of worſhipping God, kept to Ieruſalem, to the Temple; ſo farre they kept the worſhip of God pure. Hence we ſee,

God will favour a people exceeding much,Obſer. though there be many weakneſſes, yea many wickedneſſes among them, if they keep the worſhip of God pure. It is true, there are many ſpirits that are moſt bitter againſt thoſe that ſeek to worſhip God in the right way, if they can but get them tripping in any ſmall thing, they follow it againſt them with all their might, with all the bitterneſſe that they can poſſibly. This is not like unto God, God will favour thoſe that worſhip him in a right way, though for other reſpects hee may have many advantages againſt them.

But this (you will ſay) ſeemes to contradict what you ſaid before, for you ſaid, the nearer any are to God, the more he hates their ſinnes, and the ſins of thoſe that make a ſhew of worſhipping God in a pure manner, are worſe than the ſins of others.

It is true, But as their relation to God in the nearneſſe of his worſhip, is an aggravation of their ſins, ſo their relation to God is a foundation of their hope of mercy from God.

How is this?

It makes their ſin indeed worſe,Object. ſo as to provoke God to puniſh them ſooner, and perhaps bitterer, yet their relation to God keepeth this ground of faith, that God is their God ſtill, and will have mercy upon them at laſt. But the wicked though God ſpare them longer than his own people, yet when he cometh againſt them he rejecteth them utterly, ſo he did Iſrael: Iudah indeed was puniſhed, but yet Iudah had mercy at laſt, but (ſaith God) I will have no more mercy upon the houſe of Iſrael, but will utterly take them away.

Fiftly, 5. Iſrael had prevailed a little before againſt Iudah; for if you read in 2 King. 14. 12. you ſhall finde that Iudah was put to the worſt before Iſrael, the Text ſaith, They fled every man to their Tents, and Iehoaſh the King of Iſrael took amaziah King of Iudah, and came to Ieruſalem, and brake down the walls of Ieruſalem, from the gates of Ephraim to the corner gate, four hundered cubits: And he took al the gold and ſilver, and all the veſsels that were in the houſe of the Lord, and in the treaſures of the Kings houſe, and hoſtages, and returned to Samariah. And this was but a little before this time, Iſrael had thus prevailed againſt Iudah, and brought Iudah under, yet now ſaith God, I will have mercy upon Iudah but not upon Iſrael. What ſhould we note from hence? Obſer.

God ſometimes ſheweth mercy to poor afflicted ones, and yet rejecteth thoſe that are greater & enjoy more proſperity in the world. Many that are poor people,Poor afflicted ones finde mercy when the rich are rejected. poor ſouls that are in a low afflicted condition, God looks upno them and ſheweth mercy unto them, when brave ones that carry it out, and thrive and live gallantly in the world, are many times rejected of God. Mark what God ſaith, Zeph, 3. 12. I will leave in the middeſt of thee an afflicted and poor people, and they ſhall truſt in the name of the Lord. God lookes not at the brave and gallant ones of the world, but at the poor and afflicted ones, and they ſhal truſt in the name of the Lord. We muſt not then judge at the happineſs of men according to their ſucceſſe in the world: For you may now be delivered, and others kept under affliction, yet afterwards you may be rejected, and the others received unto mercy.

Further,6. Hoſea was the Prophet of Iſrael, he was ſent to the ten Tribes, yet Hoſea tells them, whoſe Prophet eſpecially he was, and God would have no more mercy upon them. And he ſpeaks to Judah (he was not ſent to them) and he tells them that God would have mercy upon them.

Here we may learn how impartial the Miniſters of God ought to be in their work, Obſer. Miniſters muſt be Impartial. they muſt not goe according to their particular private engagements, though they are engaged more to ſuch a people in divers regards, yet if they be wicked, they muſt deale faithfully, and plainly, and denounce the judgements of God: And if others, though ſtrangers to them, be godly, they are to give to them that comfort that belongs unto them. My brethren, partiality in thoſe in publick places, eſpecially of the Miniſtery, is a great evil.

It was for this that God ſaid he had made the Prieſt and the Levite contemptible and baſe before all the people: Why? becauſe they were partial in the Law, Malac. 2. 9.

7.Obſer. 7, It is a great aggravation of the miſery of ſome, that God ſheweth mercy to others. For it is here ſet down as a part of the threatning againſt Iſrael, I wil have no more mercy upon Iſrael, but I wil ſhew mercy to Judah. To aggravate the miſery of Iſrael, God manifeſteth his mercy to Judah. Mark how God in Eſay. 65. 13. makes it a part of his threatning againſt the wicked, that he will ſhew mercy to his ſervants: Behold, my ſervants ſhall eate, but you shall be hungry; Mercy to the saints are aggravation of judgement to the wicked. my ſervants ſhall drink, but ye ſhall be thirſtie: Behold, my ſervants ſhall rejoyce, but ye shall be aſhamed; Behold, my ſervants ſhall ſing for joy of heart, but yee ſhal crie for ſorrow of heart, & howle for vexation of ſpirit. Theſe [Buts] are cutting ones to the heart of the wicked. And obſerve it, here is the word [Behold] three times uſed, in ſetting out the difference that God will make between his ſervants and the wicked, and how God will aggravate the miſery of the wicked by ſhewing mercy to people, becauſe it is a thing much to be conſidered. A like place you have, Mat. 8. 11. Many ſhal come from the Eaſt & Weſt, and shal ſit down with Abraham, Iſaac, and Jacob, but the children of the Kingdom shal be caſt out into utter darkneſs there shal be weeping and gnashing of teeth. Mark, they ſhall gnaſh their teeth when they ſhal ſee how they are rejected and others received, gnaſh their teeth for envie and vexation of ſpirit, for it is a great aggravation of mens miſery. And is it not fulfilled this day? How do many bite their nailes and gnaſh their very teeth to ſee the mercy that God ſheweth to his people in giving them liberty and encouragement in his ſervice, while he caſteth ſhame & contempt upon their faces, & bringeth them forth to anſwer for their wickedneſs, and to ſuffer condigne puniſhment. Wicked mens ſpirits vex at this, it is that which they cannot poſſibly beare, it is that which galleth and fretteth the very gaul of their heart to ſee the mercie of God to his people now in theſe dayes; to ſee ſuch an opportunity as this, to meet together with this liberty to exerciſe our ſelves in the word, when they are caged up. This they gnaſh and grind their teeth at.

It is obſerveable, that which you have in Acts 22. 21. Paul was ſpeaking there a great while to the Jews, & they heard him quietly till he came to that word Depart, for I wil ſend thee far hence unto the Gentiles; the Text ſaith, they gave him audience unto this word and then they lift up their voices, & ſaid, Away with ſuch a fellow from the earth, for it is not fit that he should live. What to diſgrace us thus, and to think that the Gentiles ſhould come to have more mercie then we! Away with ſuch a fellow from the earth.

We have ſuch an expreſſion likewiſe in Luke 4. 26. Our Saviour Chriſt told the Jews of the Widow of Sarepta, that Elias the Prophet was ſent onely to her, and that Naaman the Syrian of all the Lepers in Iſrael was cleanſed; They of the Synagogue when they heard theſe things, the Text ſaith, They were filled with wrath, and roſe up and thruſt him out of the Citie, and led him to the edge of the hill whereon their Citie was built, that they might caſt him down head-long. They were ſo vexed at Chriſts Sermon there, that they could have broke his neck as ſoon as hee had done preaching. It was at this word, There were many Widows in Iſrael in the time of Elias, but unto none of them was Elias ſent ſave unto the Widow of Sarepta; & many lepens were in Iſrael in the daies of Eliſha, and none of them were clenſed, ſaving Naaman the Syrian. The meaning is this, Chriſt intimated thus much, that though there were many of the people of Iſrael, yet the Lord would have mercy but upon a few of them; yea that God would chooſe rather other people to ſhew mercy to, then themſelves; at this they were inraged. And certainly this wil be the aggravation of the miſery of the damned in hell:Dives magis uritur gloria Lazari, quam suo incendio. When a damned ſoul in hell ſhall there come to know the mercy of God to others: It may be wicked parents ſhal ſee their children that came out of their loyns. or out of their wombes, at the right hand of Ieſus Chriſt in glory, and themſelves caſt down into eternal torment;Chryſologus. this will be a ſtinging aggravation of miſery, no mercy unto thee, but mercy unto thy gracious child, the child that thou ſnibbedſt and rebukedſt for being forward, he is now at the right hand of Chriſt & thou caſt into everlaſting miſery. So it may be a poor ſervant, a poor boy in a family, may ſtand at the right hand of Ieſus Chriſt hereafter and aſcend with him in glory; and his rich Maſter that was, that murmured at him, & would not ſuffer him to have the leaſt time for to do God ſervice in, but checked him in every thing, and caſt it upon his conſcience, oh this is your preciſeneſs: perhaps he ſees himſelf caſt down into eternal miſery, when that poor ſervant of his, that poor apprentiſe ſhall go up to eternal glory

But yet further, God ſaith, I will have mercy upon the houſe of Judah. Here is another note very obſervable, & much concerning our preſent condition too. God promiſeth to Judah mercy, after Iſraels rejection; yet if we ſearch the Scriptures we ſhal find that after this promiſe both before the rejection of Iſrael was executed, and after the execution thereof; I ſay, we ſhal finde that even Judah was under very ſore afflictions, and a ſad condition ſhe was put into after this promiſe was made. As if you will turn but to that Scripture (for we muſt look to one Scripture and compare it with another.After promiſe of mercy, yet great afflictions may follow, 2 Chron, 28. 6. you ſhall ſee there the Text ſaith, that Pekah the Son of Remaliah ſlew in Iudah an hundred and twenty thouſand in one day: We never heard of ſuch a battel, ſuch a ſlaughter, wee wonder when we hear of five or ten thouſand ſlain in the field, here we have 120000. ſlaine, and this was after this promiſe that this ſlaughter was made: yea & further, [ver. 8.] There were beſides carried captives 200000. women, ſons, and daughters. yea further, [ver. 17] The Edomites came and had ſmitten ſome of Iudah, and carried away captives. And [ver. 18.] The Philiſtims had invaded the Citties of the Low-country, and of the ſouth of Iudah, and they dwelt there: And ver. 19.] it is ſaid, the Lord brought Iudah low, And [ver. 20.] it is ſaid that Tilgath-Pilneſer King of Aſſyria, whom Ahas had ſent to help him, he came & diſtreſsed them, but ſtrengthened them not. Here was Pekah the ſon of Remaliah ſlayes 120000, and carries away captive 200000. then there comes the Philiſtims and they invaded the countrey, and then the Edomites they carried away Captives, and God bringeth them low, and then comes Tilgath-Pilneſer, and he inſtead of helping, diſtreſſed them. What a caſe were they in now? yet this was after this promiſe, for this promiſe was made to Judah in the beginning of Hoſea's Propheſie, for it is ver. 2. The beginning of the word of the Lord by Hoſea, and it was before the rejection of Iſrael, for it was in the reigne of Ahas that Judah was brought into this low condition, which was about 22. yeers before the execution of the ſentence againſt Iſrael, for that was fulfilled in the ſixth yeere of the reigne of Hezekiah, which (if you take it from the beginning of the reigne of Ahaz, who reigned 16. yeers) make 22. yeers. Now this promiſe to Iudah (as I told you in the beginning) was made in the dayes of Vzziah King of Iudah, and of Jeroboham King of Iſrael, which was at leaſt 76. yeeres before the rejection of Iſrael; and yet after the making of this promiſe, Judah you ſee cometh to be in this ſo ſad a condition.

Yea and wee ſhall finde beſides, that preſently after Iſraels rejection, though God had ſaid he would reject Iſrael, and be mercifull to Judah, ſo that a man would think now that Iudah ſhould come into a better condition than ever, yet ſee how Iudah was dealt with. And for that marke the 2. king. 18. 13. the Text ſaith that in the thirteenth yeer of Hezekiah, Senacherib king Aſſyria came up againſt Judah, No advantage in yeelding to wicked men. and this was after the caſting off of the ten Tribes, for that was in the ſixth yeer of Hezekiah, as ver. 10. and ſeven yeers after came Senacherib againſt Iudah, thinking to prevaile againſt them as they had done before againſt Iſrael; and then Hezekiah was faine to give him all the ſilver that was found in the houſe of the Lord, and in the treaſures of the Kings houſe; Yea the Text ſaith, ver. 16. that Hezekiah was faine to cut off all the gold from the doores of the Temple of the Lord, & from the pillars, and to give it to the King of Aſſyria. Now the Lord keepe our Kingdom, our Parliament from giving the gold of the Temple doores in any way of compliance with any malignant party; that have any evil eye at the beauty of our Sion.

Yea after Senacherib had gotten this, not content with it, he ſendeth Rabſhekah from Lachiſh, with a great hoſt againſt Ieruſalem. You may ſee, the adverſaries of the Church are never ſatisfied, yeeld to them, gratifie them, in what you will, this is the firſt temptation: what will you be ſo ſtrict, and rugged, and yeeld to them in nothing? but if they prevaile with you, to begin to yeeld, they will never have done, they will ſtill encroach upon you, Hezekiah yeelded to Senacherib, even to take away the gold of the Temple doores, yea a little while after he cometh againe with a great hoſt, ſo that Hezekiah ſaid, it was a day of trouble and rebuke, Chap. 19. Nothing will quiet them but the ruine of the Church, they muſt needs have that, Downe with it, downe with it, even to the ground, nothing elſe will ſatisfie them.

To this low eſtate and ſad condition was Iudah brought not long after Iſrael was taken away, and yet God promiſeth mercy to Iudah for all this.

VVhat ſhall we learne from this?

This profitable leſſon for our preſent condition,Obſer. God may intend much mercy, yea God may be in a way of mercy to a people, yet may bring that people into very great ſtraits & difficulties. The promiſes of Gods mercies are alwayes to be underſtood with condition of the croſſe. If we thinke that upon the promiſe of mercy we ſhall be delivered from all trouble & affliction, we lay more upon the promiſe, then the promiſe will or can beare.

It is a great evil that proceedeth from much weaknes of ſpirit and diſtemper of heart, for people, though God hath done great things for them, yet if there come any rub in the way, and difficulty, any trouble, Oh now we are gone, now vve are all loſt, now God hath left us, we hoped that there would have come mercy, we looked for light, and behold darkneſs, now the heart ſinketh, and all is preſently given for gone. Know my brethren this is an evil and an unbeleeving heart, an evil and an unthankful heart. God hath indeed done great things for us, yet how ready are wee though God be in ſuch a way, a glorious way of mercy, if we hear of any difficulty, of any little rub, any combining of the adverſaries together? we muſt expect nothing now but blood, and bid farwel, and adue to all our peace; we thought to have had happy dayes, but now the Lord is coming out againſt us, and all that is done muſt be undone againe.A great evill to be diſcouraged at ſome difficulties, when God is in a way of mercy. Why, why are you ſo full of unbeleefe? Surely this is unworthy of Chriſtians, that profeſſe an intereſt in God, & unworthy of all the good that God hath done for us. Peter though before he had walked upon the ſeas through the power of Chriſt, yet when the waves came, now Maſter ſave me, or elſe I perish. Hath not God made us walk upon the waves of the ſea all this while? wrought as great a Miracle for us in England as he did for Peter? Yet when a wave doth but riſe a little higher then before, we are ſo diſtreſſed in our ſpirits that we can ſcarcely cry, Oh Maſter ſave us; but we look one upon another and diſcourage one another hearts, and in ſtead of crying unto God, wee cry out one to another in a diſcouraging way, and ſo pine away in our iniquities: Certainly God is exceedingly angry at ſuch a demeanour as this, and yet this is ordinary, both in regard of nations, and particular perſons. Of nations: It was ſo high with Judah (for I deſire to keep as cloſe as I can to the work I am about) though God had made this promiſe to Judah here, yet if we look into the 7. Iſa. (Iſaiah was contemporary with Hoſea & it was not much after the making of this promiſe) wee ſhall ſee how they were troubled with fear; ſaith the Text, When it was told the houſe of David, ſaying, Syria is confederate with Ephraim, the heart of the King of Judah, and the heart of his people were moved as the trees of the wood were moved with the winde, they were afraid and ſhook as the very leaves of the tree ſhake, both the king of Judah and all the people, Well, but God ſpeaks to the Prophet, in the 8. Chap, ver. 11. (and it was at this time when they were ſo troubled becauſe of the enemies coming againſt them) God I ſay in that Chapter ſpeaks to the Prophet, & (ſaith the text) he ſpeakes with a ſtrong hand, ſaying, ſay not ye, a Confederacy, a confederacy: Oh the King of Iſrael & the king of Syria are confederate together, what shal we do? we are undone, we are loſt for ever; ſay not ye, A confederacy, neither fear ye this fear, nor be afraid, but ſanctifie the Lord of hoſts himſelf, and let him be your fear. Thus God would have his Saints do, not when you hear of confederate enemies, or any ill tidings abroad; Oh the papiſts are linked together, & A confederacy, a confederacy: do not ſay a confederacy, fear not their fear, but ſanctifie the Lord of hoſts himſelf, & let him be your fear, and let him be your dread, & he ſhal be for a ſanctuary to you: and mark the reſolution of the Prophet afterward, ver. 17. I will wait upon the Lord that hideth his face from the houſe of Jacob, and I will looke for him. Oh that this were the diſpoſition of our hearts! Take that note away wi • h you, amongſt many, though you cannot remember all, when you hear ſo many rumors of fears and troubles, as if all were gone, and there were now no more hope, Let this be your anſwer; I will wait upon the Lord that hideth his facè from the houſe of Jacob, for God is in a way of mercy, and mercy certainly we ſhall have, let us look for it.

And for particular perſons, how ordinary is it though God be in a wonderful gracious way of mercy towards them, yet if they do but feel their corruptions ſtirring never ſo little, all is gone preſently. I was indeed in a good way, but God is gone, Chriſt is gone, and Mercie is gone, & all is gone, ſurely God intendeth no thoughts of good to me. Oh be not unbeleeving, but beleeving; For this is the way of God, though he promiſeth great mercie, yet in the meane time he may bring into great afflictions.

I will not have mercy upon Iſrael, but I will have mercy upon Judah, and will ſave them.

For a people to be ſaved when others neare them are deſtroyed,The deſtruction of ſome, ſets forth Gods mercy to others. this is a great ſetting out of Gods goodnes to them: as to ſtand upon the ſhore ſafely, & ſee others ſuffer ſhipwrack before us, is a great augmentation of Gods mercy towards us. When the people of Iſrael could ſtand upon the banks, and ſee the Egyptians tumbling in the Red-ſea, and their dead bodies caſt upon the ſhoare, then, ſaith the Text, ſang Moſes and the children of Iſrael unto the Lord. Exo. 15. 1 And this kinde of mercie the Lord hath granted to us in England, for while our neighbouring nations have been in a combuſtion, and many of them ſpoiled, we have ſate under our own vines, & under our own fig-trees, and our greateſt afflictions have been only the hearing of what our brethren have ſuffered & yet do ſuffer: Whereas all about us is as the fiery furnace, and we walk in the middeſt of it like the three children, & our garments not touched, nor the ſmell of the fire paſſed on them: when as we ſee all Countreys as Gideons fleece, bewetted with the tempeſt of Gods wrath, yea with their own blood, behold we are dry, aud the ſun-ſhine of Gods mercie is upon us, the blackneſs of the miſery of our brethren is the brightneſſe of our mercie.

I will ſave them.

It is the Lord that will ſave them. This is an upbraiding of Iſrael. Oh Iſrael you think to be ſaved by your owne policy, you have got a fetch beyond God, you are afraid that the people ſhould go up to Jeruſalem to worſhip, therefore you have ſet up the two Calves to ſave your ſelves.Gods people need not ſeek to ſave themſelves by carnal policie. But Judah ſhall be ſaved, and ſaved after another way; Iudah need not go to ſuch carnall ſetches and policies to ſave themſelves, for the Lord ſhall ſave them.

Though carnal hearts thinke, and endeavour to ſave themſelves onely by their own policie and carnall waies, yet let Gods people know, that they have a stronger means to ſave them then all the policie in the world. So long as the wiſdom, the power, the mercy, the faithfulneſſe of God is for them, they need no other ſtring to their bow but that.

I will ſave them by the Lord.

VVhat is the meaning of this?

This by Interpreters is carried concerning Chriſt: That God the Father promiſeth to ſave by Chriſt. As Dan. 9. 17. we have ſuch an expreſſion in prayer, Now O Lord hear the prayer of thy ſervant for the Lords ſake; that is, for Chriſts ſake: So here, God wil ſave by the Lord; that is, by Chriſt.

A ſweet leſſon we have from thence: Obs. Administ. ration of GODS grace is given into the hands of Chriſt. viz. That the administration of Gods grace to his people is given into the hands of JESUS CHRIST. It is Chriſt that doth ſave the people of God, and hath ſaved them in all former times, in all ages. It is true, in the merits of Chriſt all are ſaved; that every one will grant, as Zach. 9. 11. By the blood of thy Covenant I have ſent forth thy priſoners out of the pit. All the priſoners of Gods people ever ſince the world began, that have been ſent out of the pit, it hath been by the blood of the covenant, by the merits of Chriſt: and not onely ſo, but Chriſt in the adminiſtration of all hath been the chiefe, he hath been the Angel of Gods preſence, that hath ſtood up for his people in all their neceſſities, he hath been the great Captain & deliverer, the Saviour of them all. Let Chriſt then have the honour of a Soveraigne to us in regard of our ſalvation in outward deliverances. Let us look up to him then for ſalvation in all our ſtraits. And if Chriſt was the Saviour of his people in all ages, and ſtill will be, then ſurely thoſe ages and places where Chriſt is moſt known and honoured may expect the greateſt ſalvation. And this is for our comfort, far above all the ages that ever was ſince the world began, Chriſt is most known and honoured in this age, and of all places in the world, here in England and amongſt our countrey men; and if Chriſt will be a Saviour of thoſe places where he is known and honoured, ſurely England may expect a ſalvation: England hath had it, and as England is peculiar in the way of the knowledg of Chriſt, ſo England ſhall be peculiar in a way of Gods grace to her.

I will ſave them by the Lord their God.

Not your God oh Iſrael, but their God. Thus he upbraydeth the people of Iſrael that they had forſaken their God; that Iudah had kept their God, but Iſrael had not.

It is a great upbrayding of a people when it can be ſaid of them that they have forſaken the Lord.Obs. It is a wofull thing not to have God to be our God at all,Dan 5. 23. that conſcience can charge this upon a man that Daniel did upon Belshazzar, That God in whoſe hand thy breath his, & whoſe are all thy ways, haſt thou not glorified; but that conſcience can charge this, That God that thou haſt choſen, that thou haſt entred into covenant withall, Oh thou apoſtatized ſoule, thou apoſtatized Nation, thou haſt forſaken him, he is not thy God. This is a ſore and heavy charge indeed.

Again, The Lord their God.

It ſeemes he is the God of Judah, though Judah had many evils,Lect. 4. but not the God of Iſrael.

Thoſe then that do not worſhip God in a right way,Obſerv. God will not acknowledge himſelf to be worſhipped by them at all.

The people in the wilderneſſe proclaimed a faſt to Jehovah, and yet the Apoſtle 1 Cor. 10. 7. calleth them Idolaters, and it is ſaid they ſacrificed to Idols, becauſe they worſhipped God by the Calfe, and not in Gods way. Though we may think we worſhip God, yet if wee doe not worſhip him in his own way, he doth not own himſelf to be worſhipped by us at all.

Again, The Lord their God.

This could not but ſting Iſrael, that Judah ſhould be thought to have more intereſt in God then Iſrael had.

It is a ſtinging thing to carnal hearts,Obſer. and much bitterneſſe of ſpirit it muſt needes be entertained withall, that any one ſhould but think of challenging any peculiarity of intereſt in God.Carnall hearts cannot endure that any one should think they have more intereſt in God then themſelves Thus they ſcorned at Chriſt, Oh he truſted in God, he thinketh he hath more intereſt in God then others, now let his God come and ſave him. I remember in the book of Martyrs we read that the Papiſts were much vexed againſt the proteſtants, becauſe they uſed to ſay, our God and our Lord, they were knowne by this ſpeech, and the Papiſts were inraged againſt them for this, becauſe they ſeemed to claime more intereſt in God then others. And indeed what is the cauſe of the quarrel in the World againſt Gods people, but becauſe they thinke they claime more peculiarity and intereſt in God than others? and this is the reaſon that ſoule-ſearching preaching cannot be endured, becauſe it makes a difference between the one and the other, and ſhewes that ſome have an intereſt in God more than others. Hence it is that in no places in the world mens ſpirits ſo fret againſt preaching as in England, why? becauſe there is not ſuch ſoul-examining, ſuch ſoule-diſtinguiſhing preaching in the World as in England. Yea that is the reaſon of the bitterneſſe of one profeſſor againſt another, becauſe one is a Proteſtant at large, and the other manifeſteth more power of godlineſſe, is more ſtrict in his courſe; and ſeemes to claime a greater ſhare in God than the former. Profesſion in England is a more diſtinguiſhing profesſion than in other places.

I will ſave them by the Lord their God.

God is the God of Judah ſtill,Obſerv. therefore God will ſave them.

So long as God is our God we need not fear our adverſaries. Yee have heard of that Palladium of the Heathens in Troy, they imagined that ſo long as that Idol was kept ſafe, they were unconquerable; all the ſtrength in Greece was not able to prevaile againſt it, wherefore the Greecians ſought by all means they could to get it from them.Ejus fimulacrum catenis conſtrinxerunt claviſ que Basi affixe. iunt. I have read of the men of Tyrus that they were afraid their god Apollo ſhould forſake them: they therfore chained and nailed that Idol to a poſt that they might be ſure of it, becauſe they thought their ſafety was in it. Let us faſten our ſelves to God in an everlaſting covenant, and certainly God will be faſt to us, & then we are ſafe enough.

I will ſave them: Lect. 3. but how? what ſhall Judah be ſaved by and not Iſrael? Judah a poor contemptible people, how ſaved?

I will not ſave them by bow, nor by ſword, nor by battel, by horſes nor by horſemen.

It ſhall not be by any outward meanes, but by the immediate hand of God. This promiſe that God would ſave them not by bow nor by ſword, &c. it was performed two ſeveral times, and there is a third time for the fulfilling of it which is yet to come.

It was done firſt when the Angel of the Lord went out and ſmote in one night in the Camp of the Aſſyrians an hundred fourſcore & five thouſand: Iudah ſaved, not by bow, norby ſword, two ſeveral wayes. 1 kings 11. 35. and God tells them, that the King of Aſſyria should not ſhoote an arrow there, nor come before the Citie with a shield: ſo God ſaved them without bow, for they had no need to uſe the bow then, becauſe the Angel of the Lord deſtroyed them.

The ſecond time was when he ſaved Judah in their returne from captivity, then as it is Zach. 4. 6, he ſaved them not by might nor by power, but by my ſpirit, ſaith the Lord of Hoſts. Marke the phraſe, as if God ſhould ſay, I have ſtrength, for I am the Lord of hoſts, I can command Armies, if I would, to ſave you; No, though I be the Lord of hoſts, yet I will not ſave you by might nor by power, but by my ſpirit. Therefore Iſa. 43. 7. their ſtrength is ſaid to be in ſitting ſtill, and ver. 15. in quietneſſe, and confidence shall be your ſtrength. Thus they were ſaved not by bow, nor by ſword.

Then the third time, which is yet to come, that is, in the wonderful work of God in calling the Jewes, when God ſhall raiſe up out of them, a glorious people to himſelfe, and ſave Judah once again, and it ſhall not be by ſword, nor by bow, but by the Lord their God; For as it is ſaid, Dan. 2. 34. the ſtone that ſmote the Image was cut out without hands, ſo there ſhall be a power that is not viſible from whence it comes, but Jeſus Chriſt ſhal come from heaven to do his great workes, As the lightning from the Eaſt to the Weſt, ſo shal the comming of the ſonne of man be.

What learne we from hence?

Firſt,Obſer. 1. God ties not himſelf to the uſe of outward means in procuring of good to his people. Though all outward means fail, yet there may be wayes of ſalvation for the Saints. Wicked mens hearts preſently ſinke, if outward means fail: And indeed ſo much as our hearts faile when outward meanes faile, it is a ſigne that we did before reſt upon the means, and if we had had the means, we ſhould have robbed God of his honour. We muſt uſe means, but not rely upon the means.Mediis utendam, non innitendum. I might ſhew you excellent Texts of Scripture for this, as Pſal. 33. 16. There is no King ſaved by the multitude of an hoſt, a mighty man is not delivered by much ſtrength, &c. And Pſal. 44. 5. 6. Through thee will we push downe our enemies, through thy name we will tread them under, that riſe up againſt us; for I will not truſt in my bowe, neither shal my ſword ſave me, &c.

But ſecondly, Not by bow, nor by ſword, &c.

Deliverance of a people without bow, and without ſword is a great mercy: For ſuch are the wofull miſeries that a people doe ſuffer when warre commeth, that uſually the victory will ſcarce pay the charges of the battel: though we be ſure to be ſaved at laſt, yet if we muſt be ſaved by bow, and by ſword, I ſay the miſery that we may ſuffer in our ſalvation, may be more then the ſalvation. It was the height of that mercy promiſed, Iſa. 9. 5. that it ſhould be without confuſed noiſe and garments rolled in blood. Such a mercy we have had; and had Chriſt come to have raigned amongſt us, though he had come with his garments rolled in blood, we ſhould willingly have entetrayned him; If he had come ryding upon his red horſe; But behold he comes ryding upon his white horſe, in peace and mercy all this while, and the mercies we have had, have been very cheap, they have not been by bow, nor by ſword. And if God ſhould come at length by the ſword, and bring perfect ſalvation to us by blood, which God forbid; but if he ſhould, we have had already more mercy without blood, than our bloods are worth; ſhould we now have our bloods ſhed, God hath paied us beforehand: who almoſt in this congregation, but two or three yeers agoe would have loſt his blood to procure ſo much mercy to England, as England hath had already?

Further.Obſer. Such is the love of God to his people, that he is pleaſed to worke for them beyond meanes. The other point was, that he can ſave his people without means; This, that he will do it beyond means: For the grace, and love of God to his people, is ſo high, & glorious, that it is beyond that which can be conveyed by means, therefore it muſt be done more imediatly. Exod. 15. 6. Thy right hand, O Lord is become glorious in power, in the greatneſſe of thine excellency thou haſt overthrowne them that roſe up againſt thee. Firſt, it is the hand of God, Secondly, it is the right hand of God, Thirdly, it is the right hand of God in power, Fourthly, this is glorious in power. Fiftly, there is excellency; and Sixthly, there is the greatneſſe of Excellency. It is an high expreſſion. Magnitudine excellentiae, or magnitudine elationis, in the greatneſſe of thy lifting up, 〈 in non-Latin alphabet 〉 for the ſame word ſignifieth pride, that is here tranſlated excellency; and if God he lifted up in any thing, it is when hee ſhewes himſelf for his people. Now take all theſe ſix expreſſions, Gods hand, Gods right hand, his right hand in power, a right hand that is become glorious in power, his excellency, the greatneſſe of his excellency, and all this for his Saints, ſurely this is more then can be conveyed by means, God must borne imediately and ſave them by himſelfe.

But laſtly,4. the more imediate the hand of God appeareth in his mercy to his people, the more ſweet and precious ought that mercy to be then (this were an excellent argument to follow to the full, and ſo neerly concerning us; you ſee the ſcriptures were made for other times, then for the times in which they were firſt revealed) a moſt excellent place of Scripture you have for this Pſal. 21. 13. Be thou exalted O Lord in thine own ſtrength, ſo will we ſing, and praiſe thy power. When God cometh in his own ſtrength, and not in the ſtrength of the creature, and by meanes, then do the Saints ſing and praiſe the power of God. Dulcious ex ipſo fonte, wee uſe to ſay, that which cometh imediately cometh exceeding ſweetly: Then the Saints may boaſt in God, when God cometh immediately with his ſalvation, ſo you have it, Pſal. 44. 7. 8. Thou haſt ſaved us from our enemies, and haſt put them to ſhame that hated us: What followeth? in God will we boaſt all the day long, and praiſe thy name for ever. So that the Saints of God then praiſe God, nay they may lawfully give up themſelves to boaſt, when God works imediately. When God works by means, then they muſt take heed of aſcribing to the means, but when God cometh imediately, then they may boaſt.

It is the bleſſedneſſe of Heaven, that Gods mercy cometh imediately: created mercies are the moſt perfect mercies. Suppoſe God had bin with them by bow, and by ſword, when Senacherib came againſt them, could they have been ſaved as they were? Gods hooke that he put in his noſe, and bridle that he put in his lipps (for ſo God ſaith he would doe with him, uſe him as a beaſt) were better then their ſword or bow.

Surely, if ever any nation knew what it was to have imediate mercies come down from heaven, England doth: If ever Nation ſaw God exalting himſelfe in his own power, England hath: we have lived (and bleſſed be God we have lived) to ſee the Lord exalting himſelfe in his own power: Oh let us cry out with the Pſalmiſt (and with that I ſhall end) Be thou exalted O Lord in thy own ſtrength amongſt us, ſo will we ſtill, and ſtill, and ſtill, ſing and praiſe thy power.

The Fourth LectureIune 20. 1642. HOSEA 1. 8. &c.

8. Now when ſhe had weaned Lo-ruhamah, ſhee co • ceived and bare a ſonne.

9. Then ſaid God, call his name Ly • ammi, for you are not my people, and I will not be your God.

10. Yet the number of the children of Iſrael shal be as the ſand of the ſea, which cannot be meaſured nor numbred, &c.

THe laſt day was finiſhed the ſignification of the name of the ſecond childe of Hoſea, Lo-ruhamah.

We now come unto the weaning of it, and the begetting of the third, Lo-ammi.

When ſhee had weaned Loruhamah.

We doe not reade of the firſt child Jezreel that it was weaned; but the ſecond childe Loruhamah that was weaned, before the third child Loammi was conceived.Lect. 4. What is the meaning of this?

There is much of Gods minde ſhewed unto us even in this very thing that we ordinarily let ſlip and paſſe over.

The reaſon is, becauſe this ſecond childe Loruhamah was to ſignifie unto the people of Iſrael their carrying out of their own Countrey into captivity into Aſſyria: It was to ſignifie to them that they ſhould be weaned from the comforts and delights that there were in their owne Countrey; they ſhould be taken away from their milke and honey that they had there; and be carryed into Aſſyria, and be there fed with hard meate, even with the water of affliction and the bread of affliction. The firſt childe did but ſignifie their ſcattering, eſpecially in regard of their ſeditions amongſt themſelves. But the ſecond childe ſignified the carrying away all of them wholly into captivity from their own Land,Vaticiantur hic dura ut deſti. uantur verbo Dei prophetiis & gratiis. Vatab. in loc. Therefore the ſecond childe is weaned, Cibis ſuſtent abitur immundis, So. Jerome hath it, They ſhould be carried amongſt the Gentiles, and be fed with unclean meat, they ſhould be deprived of propheſie, and of the milke of the word, and of the ordinances that they enjoyed, So Vatablus.

Ordinances are as the breaſts of conſolation, out of which the people of God ſuck ſoul-ſatisfying comforts. So you have it, Eſay, 66. 11. That you may ſuck and be ſatisfied with the breaſts of her conſolations, that you may milke out and be delighted with the aboundance of her glory. And Cant. 1. 4. We will remember thy loves more than wine: Memares uberum tuorum supervinum. The old latine hath it, Wee will remember thy dugs above wine; and ſo the words will beare. Theſe people ſhould be deprived of thoſe dugs and breaſts out of which they had ſucked much ſweetneſſe before, even deprived of all comfort in God. Gods people hang upon God, and ſuck comfort from him, even as the infant upon the mothers breſt, and ſucks ſweetneſſe, and comfort, and nouriſhment from thence.

This expreſſion then of weaning the childe, implies theſe two things.

Firſt,Obſer. That the enjoyment of the comforts of a ſweet native ſoile, ſpecially where there are any ordinances together with it, is a very great bleſſing of God;The ſweetneſs of the comfort • of a native ſoile. and the being deprived of it is a great affliction, yea to ſome it comes as a curſe. The very ſucking of the ayr of a ſweet native ſoile (and eſpecially ſuch a comfortable ſoile as we have here in England) is certainly a great bleſſing from the Lord. Thoſe that have been deprived of it, and baniſhed away, have been more ſenſible of it than any of you who alwayes have enjoyed it. Many have laine ſucking at the ſweetneſſe of this our Engliſh ayr, and at the comforts that there have been in their accommodations, ſo long, till they have ſucked in that which (if Gods mercy had not prevented) would have proved to have been poyſon to them to have baned their ſoules. But I ſpeak not of all, I make no queſtion but there have beene many of Gods dear ſervants that have tarried in their native ſoile, and kept the uprightneſſe of their hearts and conſciences as cleare as others that went away. It is true, the comforts of a native ſoile are ſweet, but except we may enjoy them with the breaſts of theſe conſolations (or Ordinances of the Church) they are notable to ſatisfie the ſoul: yea, except we may ſuck out ſuch milke of theſe breaſts as is ſincere milke, and not ſoiled nor ſowred by the inventions of men, better a great deale that we were weaned from all the ſweetneſſe and accommodation we have in our native ſoile by the mortifying of our affections to them, then that God ſhould weane us from them, by ſending of us into captivity, or by giving the adverſary power over us, or by making the Land too hot for us. But that for the firſt.

Again,2. in that this childe was weaned, and by the weaning was to ſignify their being carried away out of their own into a ſtrange Countrey; this expreſſion implies thus much. That it is an evil thing for a childe to be taken from the mothers breſt too ſoone, and ſent away to be nurſed by others. The expresſion doth fully imply this, for it is to tell us the evill condition of the people, that they ſhould be taken from their own, and ſent to another Countrey: This their affliction is ſet out by a childes being taken from its owne mothers breſt; it could not expreſſe what it intended, except it were to imitate thus much unto us, that it is an evil thing for a childe to be taken from its own mothers breſ • .

It is unnatural then for mothers out of daintineſſe, and curioſity to deny the fruit of their wombes,Mothers muſt nurſe their children. the comfort of their breaſts. It is true, in time of weakneſſe and danger, when it may be dangerous to themſelves and the childe, God permits it. But when it is meerly (I ſay) out of daintineſſe, and curioſity, certainly it is an evil that is againſt nature it ſelf. Hannahs care of her ſonne Samuel, is recorded by this, & it is mentioned by the holy Ghoſt, in her commendation, that ſhe gave him ſuck. 1 Sam. 1. 23, The woman abode and gave her ſonne ſuck untill ſhe weaned him, ſaith the Text. It is ſaid of the Oſtrich, Iob. 39. 16. That ſhe is hardned againſt her young ones as though they were not hers; and this Oſtrich is reckoned among the fowles that are unclean: And Lam. 4. 3. Even the ſea-monſters draw out their breaſts, they give ſuck to their young ones, yet the daughter of my people is become cruel, like the Oſtridges in the wilderneſſe, more cruel then the very ſea-monſters themſelves, that draw out their breaſts and give ſuck to their young ones.

The inſtruction of the ſon belongeth to the father, the nurſing of the ſon belongeth to the Mother. 〈◊〉 Nun e •• dire pa • ris eſt, • n • rire matris.

The Mothers milke is the moſt profitable and wholeſome for any one, (ſaith Plinie) except it be in ſome extraordinary caſe. We read in 2 Tim. 3. 3. that in the latter day, when evil times ſhould come, ſome ſhould be without natural affection: that 〈 in non-Latin alphabet 〉 , that is here ſpoken of, is the affection of the parents to the children, ••• utilifimum eui que maternum. Plin, l. 28. c. 9. as well as of the children to the parents.

But enough of this; if not too much, to ſuch that are ſo pleaſed with their curioſity and daintineſſe (the children of their own fancies) that they neglect the fruit of their wombes & natures duty to the children of their bodies.

But further obſerve here, 〈 in non-Latin alphabet 〉 . That the Lord ſtaies for the weaning of the child, he ſtaies till Lo-ruhamah was weaned before Lo-ammi was conceived. And there is much to be known in this.

Why doth God ſtay?

This is to ſhew the great patience of God toward his people:Queſt. Anſ. For God was now about to reject his people utterly, from being his people, God was about to come with the height of his wrath, to declare that they were no more his people; and here God makes a ſtop, ſtays till Lo • ruhamah was weaned, I have read of the Jewes, that their manner was to be a long time, three yeeres ſometimes, before they weaned their children. God then it ſeemes ſtayed long here, before he would have the third childe, (that is Loammi) born, before he would come with that dreadful ſentence, you are not my people, and I will not be your God. Firſt when Jezreel was born, then they are ſcattered up and down, yea but they are not all carried away captive yet: Then Lo-ruhamah is born, and then they are gone, carried away captive, never to return again. But for all this, God may yet own them in their captivity; This is not ſo bad as for God to ſay I will have no more to do with you as my people; Lord though we be under affliction, under the power of our enemies, own us ſtill, acknowledge us to be thine, though we be in the fiery furnace, yet let us have thee to be our God, No (ſaith God) you shall not onely be ſcattered, but you shall be all carried away captive, and I will not own you neither, I will caſt you off, you shall not be my people, neither will I be your God. Now before this God makes a ſtop.

Hence obſerve firſt.

That God ſtops in his anger for a while as long as he pleaſeth.Obſ. 〈 in non-Latin alphabet 〉 God is called, Nah. 1. 2. The Lord of anger, ſo are the words, though tranſlated otherwiſe. We may apply it at leaſt thus, God is the Lord of his own anger, he can let it out as far as he will, he canſtop it when he will, he can command it to come in when he pleaſeth.

It is not ſo with us; our anger, our pasſions are Lords over us; if we once let our anger our pasſions ariſe, we cannot get them down againe when we would, we cannot ſtill them when we pleaſe; if we let our affections run, we cannot call them in when we will, but are ſometimes ſlaves to our own pasſions,Power over pasſions. and they lord it over us.

This is that frame of ſpirit that we ſhould all labour for, to be like to God, though angry, yet ſin not, ſo as we can ſtop when we will, and command our anger as we pleaſe. As it is ſaid of God, that he ſayes to the proud waves, Hitherto ſhalt thou go & no further: Oh that we were able to ſay to thoſe proud waves of our pasſions,Hoſ. 11. 8. Hitherto are you gone, but you ſhall goe no further!

Againe,Churches not too ſuddenly to be rejected. mark here, God ſtoppeth in his anger for a while. When this dreadful judgement was come to be executed, God is even ready to ſay (as he ſaith afterward in this Propheſie) How shall I give thee up? Oh Ephraim? How shall I deliver thee, O Iſrael? Teaching us thus much,

That thoſe that have been once the people of God muſt not be ſuddenly rejected from being Gods people: but when we are about any ſuch thing, either to reject any particular man or woman (who have made profeſsion of Religion) from being Gods, or to reject a Church from being Gods; we had need make a ſtop, we had need pauſe, we had need examine the matter very well; yea and when we have examined, and are ready to doe it, to make a ſtop againe, and to bethink our ſelves what we doe. We muſt not be too ſudden in rejecting thoſe that have been once the people of God. from being the people of God now: It is Gods way you ſee here.

Many men are too haſty in this point, in rejecting both particular ſervants of God, and particular Churches from belonging to God, aſſoone as they ſee ſome few things amiſſe in them, eſpecially if there be any thing groſſe, preſently they are no Churches at all, they are altogether Antichriſtian, they belong to the Beaſt; and ſo while they ſtrike at the Beaſt, they wound the Lamb. Certainly there is to be acknowledged much of Chriſt, not onely in particular Saints, but in regard of the Church Ordinances of many particular congregations in England: we muſt take heed therefore of too ſudden rejection of them from belonging to God, to be his people in that way of Church fellowſhip.

We come now to the conception of the third childe. It was a ſonne, and his name was Lo-ammi. The ſecond childe a daughter, but the third a Son: What is the meaning of this? I told you (the laſt day) that by the ſecond childe was noted the ſtate of the people at that time, that it grew weaker and more effeminate: weaker in regard of their outward ſtrength, and more effeminate in regard of their ſpirits: And that I made good to you out of the Hiſtory of thoſe times in the book of the Kings. Well, but now it is a ſon, what doe they grow ſtronger then before, now they are come neerer to deſtruction then before? Yes, though neerer to ruine and deſtruction, and more heavy wrath then they were before, yet they get up a little ſtrength before that time: Therefore the third childe is a ſonne. Concerning the ſtrength that this people had got at this time, a little before this their utter rejection, upon which their ſpirits were raiſed, you ſhall finde the Hiſtory of it in 2 Kings 17. 4. where you have a declaration of the ſtate of the ten Tribes then when Lo-ammi was borne; for the Text tells us, that they began to joyne in confederacy with the King of Egypt; and ſo whereas formerly they had done homage by preſents to the King of Aſſyria, now being confederate with the King of Egypt, they refuſed to bring any more preſents to him; they begin now to be a jolly people, and hoped to caſt off that yoke of bondage under which they were in regard of the Aſſyrians.

God ſometimes letteth men,Obſerv. and Nations, and Churches to riſe a little out of their affliction, before their utter ruine: he gives them a little reviving, they have a little lightning before their death. Many men think themſelves in a very good condition, if having been in affliction, their afflictions doe begin once to abate, and they begin to get a little up; now they think they are ſafe, and they are ready to ſay with Agag, Surely the bitterneſſe of death is gone, 1 Sam. 15. 32. ſurely the worſt is paſt. But you may ſometimes be recovered, when God intendeth you ſhould be ſuddenly rejected. Many may be preſerved from ſome judgements, becauſe they are reſerved to greater judgments. The Lord hath begun indeed to give us in England a little reviving, a little ſtrength to enable us to riſe againſt the oppresſions of our Adverſaries, thoſe cruel oppresſions. But let us not be ſecure, notwithſtanding this; for though we have ſome little reviving, if we follow not God on in the way of humiliation and reformation, this our little reviving may be but a lightning before our death.

And yet further, it is very obſervable, when the condition of Iſrael was at this time when God was about to ſay, Lo-ammi, they are not my people; what it was not only in regard of their ſtrength, but what it was in regard of their ſins. For you ſhall finde (if you examine the Hiſtory) that the people of Iſrael were at this time ſomewhat better then they had been before: not only had gotten ſomwhat more ſtrength, but they were ſomewhat better in regard of their ſins then they had been; Imeane they had leſſe ſins then they had before: yet now God is ſaying to them, Lo-ammi, You are not my people. And for that obſerve, 2 Kings 17. 2. if you reade that Chap •• , you ſhall finde that the very time of the utter rejection of Iſrael was in the dayes of Hoſhea, and the Text ſaith, He did evil in the ſight of the Lord; the King in whoſe dayes they were ſo rejected, did evil in the ſight of the Lord, but not as the Kings of Iſrael that were before him. He was not ſo bad as the former Kings of Iſrael, and yet in his dayes there comes utter deſtruction upon Iſrael. Yea and as the King was not ſo bad then as others before him; ſo it may ſeeme the people were not ſo bad as in former time, for ver. 9. the Text ſaith, That the children of Iſrael did ſecretly thoſe things that were not right, againſt the Lord their God. Indeed they were ſinful, but their ſinfulnes was ſecret, they did not ſin with ſuch an open impudent face, as it ſeemed, as heretofore. Yet in this Kings time, and when theſe people were thus, commeth their utter ruine.

What may we learne from hence?

This, That ſometimes when there are greater ſinnes, patience ſtayes judgement;Obſer. and yet afterward when a people ſeeme to be in a better condition, not onely in regard of their outward ſtrength,When ſins ſeem to be leſs then be fore, yet then judgements may come. but then in regard of their ſins too, yet then God cometh with his wrath upon that people.

Let us not flatter our ſelves, although we can ſay that ſome things here amongſt us are not ſo bad as heretofore they have beene. Suppoſe there be ſome partial reformation, this is not ground enough to ſecure us. We cannot reaſon thus, Why heretofore the Land was more ſinful then now; and the Governours were more oppresſing then now, there hath been (thanks be to God) much reformation. This is not enough, we may be neerer the foreſt miſery at this time (if our reformation be not a through reformation) then we were before. And the reaſon is this becauſe God when he comes againſt a Nation, he doth not onely come againſt it for the preſent ſins that they are actually guilty of at that time, but to reckon with them for their ſins comited fore, though the judgement falls out to be inflicted juſt at that time. It may be a concourſe of many paſſages of Gods providence might ſo fall out as might ſu • e with Gods ends, that the deſtruction of this nation ſhould be at this time rather then before, yet the nation not more ſinful then before, but to fulfill other paſſages of providence that God intends; and then he comes to reckon with them for ſins that were along time ago committed, & for their preſent ſinnes altogether. As hee doth ſometimes with particular perſons: perhaps they have been drunkards, unclean, wicked, 20. yeers agone, God hath ſpared them, afterward upon ſome leſſer ſins, God may take advantage to come againſt them for all their other ſins together. We uſe to ſay, It is not the laſt blow of the axe that fells the oak,Vltimus ictus non dejicit queteum. perhaps the laſt may be a weaker blow then any of the former, but the oake was a felling down all the while before, the other blowes made way for the felling of it, and at length a little blow comes and doth it. So our former ſinnes may be the things that make way for our ruine, and then at length ſome leſſer ſinnes may do it.

You that have been guilty of groſſe ſins, take heed of ſmall ſins; for though God hath pared you when you were guilty of great ſins, do not ſay that he will ſpare you now you commit leſſer ſins; but at this time of committing leſſer ſins, you may be called to an account for groſſer. Did you never know a houſe ſtand out againſt many ſtrong and bluſtring winds, yet afterward ſome little puffe of wind hath tumbled it down? So it is with Nations and people that ſomtimes ſtand out (through Gods patience when their ſins are groſſe and vile, & afterwards upon ſome leſſer ſins they are utterly undone.

VVhat is the name of his ſon?Queſt. Anſ.

The name of this ſon is Lo-ammi, and the word ſignifieth (as it is interpreted here by God himſelfe) You are not my people, and I will not be your God.

The people to whom Hoſea propheſied, they might have objected againſt him thus: What, Hoſea doe you ſay that God will not have any more mercy upon us? what will not God have mercy upon his own people? Is not God our God? What doe you threaten ſuch-things as theſe are?

The Prophet anſwers, It is true, God hath been your God, and you have been his people, but there is an end of thoſe dayes, God now degradeth you from thoſe glorious priviledges that formerly you had, he willowne you no more to be his, and you ſhall have no further right to own him to be yours.

From whence

Firſt this, A people that have been once a people dear to God, may be ſo rejected as never to become a people of God more:Obſ. For ſo theſe did not, though afterwards wee ſhall bear of the promiſe for others in other Ages. God hath no need of men. God is able to raiſe up a people what wayes he pleaſes, even from the very ſtones in the ſtreet, to raiſe up children unto Abraham. Though Rome may boaſt that they have been a glorious Church; True, there hath been heretofore a glorious Church in Rome, what then? Thoſe that were his people are now no more his people.

VVe ſhall meet further with this in the next Chapter.

Only in this Note, obſerve but this thing, The great difference betweene the eſtate of a Chriſtian in communion with Chriſt by grace,A Church ſtate may be loſt, but not the fouls communion with Chriſt and a Church eſtate. Men and women may looſe their Church eſtate, and that for ever; but their eſtate in communion with Jeſus Chriſt by grace, they can never loſe that: And this is a great difference, and affordeth abundance of comfort. True, our Church ſtate (I mean in regard of an inſtituted Church in Congregations) it is a great priviledge, a great mercy; but our Communion with Jeſus Chriſt is a higher priviledge, and that priviledge gan never be loſt; we may be cut off from the one, but never cut off from the other.

Secondly,Obſer. yet it is a moſt heavy judgemen • for any to have been heretofore the people of God, now to be unpeopled, for God to be no more theirs, and for them to be no more the Lords. A heavy judgement for the Lord to ſay, Well, I will be no more a God to you whatſoever I am to others, no more yours in my goodneſſe, in my mercy, in my power, or whatſoever I am in my ſelfe.

The being caſt off from God.

Firſt takes us off from that high honour that was before upon a people; for ſo in Eſay, 4. 4. Since thou waſt precious in my ſight, thou hoſt beene honourable, The people of God gathered together in Church Communion, certainly are in an honourable condition; when they are dispeopled, they are caſt off from this their priviledge, from their honour.

Secondly,2. They have not the preſence of God with them as before, not the care of God towards them, nor the protection of God over them, not the delight of God in them, nor the communication of God to them. What ſhould I ſpeake of all theſe particulars?The great argument to pleade with God by, is our relation to him. But among other priviledges they want this, namely that great priviledge of pleading with God for mercy upon this relation, which was the uſuall way of the Prophets to pleade with God, becauſe they were the people of God. So Eſay, 64. 9. Be not wroth very ſore O Lord; neither remember iniquity for ever: upon what ground? Behold, ſee we beſeech thee, we are all thy people. This is a good Argument Againe, Jer. 14. 9. Why doeſt thou ſtand as a man aſtoniſhed amongſt us, as a mighty man that cannot ſave? Yet thou O Lord art in the middeſt of us, and we are called by thy name, leave us not. This Text is ours this day, and well may we ſay, O Lord why doeſt thou ſtand as a man aſtoniſhed? Oh yet if we can but take up the ſecond part, and ſay, We are called by thy name, we may make more comfortable uſe of the former, Why doeſt thou ſtand as a man aſtoniſhed? How doth a man aſtoniſhed ſtand? He ſtands ſtill in a place, as if he knew not which way to goe, he is in a kinde of deſtraction. firſt he goes one way, and by and by he returns again. The Lord, we know, knoweth his purpoſe from eternity, but the Scriptures are pleaſed to expreſſe Gods wayes towards us in the ſimilitude. Hath not God ſtood amongſt us as a man aſtoniſhed? God hath beene in a way of mercy, and then ſtood ſtill, and then gone forward a little, and afterward gone back again; and yet back and back ſtill, and we have prayed and cryed, and God hath ſtood as a man aſtoniſhed, as if he were not yet reſolved which way to goe. Let us pray earneſtly to God that he would not ſtand as a man aſtoniſhed, but that the way of the Lords mercy may be made cleare before him, and cleare before us. But this I bring in to ſhew that the relation that people have to God, is the ground of their encouragement to pray to God, and when a people is rejected they loſe this priviledge.

Our relations to God are very ſweet things, though ordinarily they are exceedingly abuſed;Relationes minimae • n titatis, maximae efficaciae. yea they are glorious things. As it is ſaid of other relations. Relations are of the leaſt entity, but of the greateſt efficacy; ſo it is here, Our relations to God are of very great efficacy, whatſoever the entity be: and therefore to loſe our relations to God, eſpecially this relation of Gods being ours, and we being his, is a ſore and he avy curſe.

Again, You are not my people, and I will not be your God. Marke here, the firſt is, you are not my people, before the ſecond commeth, I will not be your God.

VVe firſt begin with God in our apoſtacy,Obſerv. before God begins with us in his rejection; I would not have withdrawn my ſelf from being your God, if you had not firſt rejected me, and would not be my people. When God loveth, he begins firſt; we love not him, but he loveth us firſt: But when it comes to departing, it then begins on our ſide, wee firſt depart before the Lord doth: and this is that which will be a dreadful aggravation to wicked men another day to think with themſelves. This evil is come upon us, God is gone, mercy is gone, but who began this firſt? where is the root and principle? Thy perdition is of thy ſelfe: Perditio tua • e • te. I begin firſt, and therefore all the loſſe of that grace and mercy which is in God, I may thanke this proud, this diſtempered, this baſe, paſſionate, wretched heart of mine owne for it.

Again, I will not be your God. He doth not ſay, you ſhall not have the fruite of my patience to be yours, you ſhall not have my creatures to be yours, you ſhall not have thoſe fruites of my bounty to be yours: No, but I will not be yours, I my ſelfe will not be yours. This is the ſoreſt threatning that poſibly can be to a gracious heart.

It is a greater miſery to loſe God himſelf,Obſerv. then to be deprived of whatſoever commeth from God. And this indeed is one ſpecial difference between an hypocrite, and a true gracious heart; an hypocrite is ſatisfied with what cometh from God, but a true gracious heart is ſatisfied with nothing but God himſelfe: though God lets out never ſo many fruits of his bounty and goodneſſe to him, yet he muſt have union with God himſelfe, or elſe he is unſatisfied.Bona mea tibi non pla cent niſi me cum; nec bona tu • mi hi non placent niſi te • um. It is a notable ſpeech of Bernard, Lord, ſaith he, As the good things that come from me, pleaſe not thee without my ſelfe; ſo the good things that come from thee pleaſe not me without thy ſelfe. This is the expreſſion of a gracious heart. Let us tender up to God never ſo much, never ſuch duties, with never ſo great ſtrength, except we tender up to God our ſelves, they never pleaſe him: So let God beſtow never ſo many favours upon us, except God give us himſelfe, they ſhould never pleaſeus; I mean pleaſe us, ſo as to ſatisfie us, ſo as to quiet us, if for our portion.

You know what God ſaid to Abraham, Gen. 15. 2. Fear not, I am thy exceeding great reward: But Lord what wilt thou give me, ſeeing I goe childeleſſe? What is all this to me ſo long as I have not the promiſe fulfilled, that ſo I may come in Chriſt to enjoy thy ſelfe?Exo. 33. 15. And Moſes would not be contented though God told him his Angel ſhould goe before them; No, ſaith hee, Except thou goe with us thy ſelfe, let us not depart hence. It is the difference between the Strumpet and the loving wife, the ſtrumpet careth not ſo much for the perſon of her lover, as for his giſts, for what ſhe hath by him: but the true lover cannot be ſatisfied with lovetokens, but ſhe muſt have the perſon himſelfe. So it is with a gracious heart. It is very obſervable that of David in Pſal. 51. 9. Turne away thy angry face from my ſins. It ſeemes Gods face was angry;Cujus faciem timet, ipſius faciem invocat. Aug. and yet preſently, ver. 11. Caſt me not away, a facie tua, from thy face. Gods face was an angry face, yet David would not be caſt away from this face of God: Oh no, rather let God be preſent with a gracious heart, though he be angry; though his anger continue, yet let me have his countenance. This is plainly gathered hence, in that God ſaith not, I will not give you theſe and theſe favours, but I will not be your God, that this is the ſoreſt threatning that poſſibly can be to a gracious heart.

5. This is the judgement for ſin,5. Obſer. Gods not being their God. It hence appeares that ſin carryes along with it in it ſelfe its own puniſhment. How is that? Thus, By ſin we refuſe to have God to be our God; by it we depart from God, we do not truſt God, nor love him, nor fear him. The very nature of ſin hath this in it, that it cauſeth a ſinner to depart from God, yea to reject God from being a God unto him, and this is the puniſhment, I will not be your God. And this is the ſoreſt puniſhment to a ſinner, that he ſhall not for ever have God to his God.

Laſtly, You are not my people, and I will not be your God. Hence learn this.

When any forſake God from being their God,Thoſe who will not 〈◊〉 Gods muſt not be ours we ſhould do as God doth, reject them from being ours, if they will not be Gods, neither ſhould they be ours: will not ſuch a man have acquaintance with God, will he forſake him and his wayes, then he ſhall not have our acquaintance, we will forſake him. How far we may withdraw from a Church that it ſhall not be ours, we ſhal fully meet with all in the ſecond Chap. ſomewhat will be ſaid about it there: Onely now thus much, though it be true when a people forſake God, we are to forſake them, yet let them grow never ſo wicked, our natural and civill relations cannot be broken becauſe of their wickedneſſe; but the relations of husband and wife, father and childe, maſter and ſervant muſt be acknowledged: ſervants muſt be dutiful to their maſters though never ſo wicked; And the wife muſt be loving and dutiful to her husband, though he be never ſo wicked a man. But for any inward intimate familiarity with thoſe, not thus joyned in ſuch Relations, ought not to be; if they reject God, if they will not be Gods, they ſhould not be ours. It is ſaid Iob. 8, 20. That God will not take the ungodly by the hand; It ſhould be true of us all, wee ſhould not take the ungodly by the hand.

Thus much for the name of this third childe Lo-ammi, you are not my people, and I will not be your God.

That which remaineth in the Chapter, it is a promiſe of mercy, both to Iſrael, ver. 10. and afterwards to Iſrael and Judah together, ver. 11. To Iſrael firſt, and that is,

Yet the number of the children of Iſrael ſhall be as the ſand of the Sea, which cannot be meaſured or numbred, &c. And ſo he goeth on with wonderful gracious promiſes of mercy to Iſrael in future generations, though for the preſent God had determined what to do with this Iſrael.

Here then we have firſt a promiſe of mercy to Iſrael, in the middeſt of the ſoreſt judgement that God threatneth, he comes in with promiſes of mercy even unto Iſrael. And Secondly, this mercy to be in future generations. And thirdly, to conſiſt in the multitudes that ſhould be gathered to Iſrael.

Theſe three things are obſervable in general.

Firſt, That there is ſuch a gracious promiſe immediately after ſuch a ſore and dreadful threatning as this, as indeed it is one of the moſt dreadful threatnings we have in all the Book of God; yet here in the cloſe of the Chapter, we have as gracious a promiſe again as is in the whole Book of God. From whence we may obſerve thus much.

That the Lord in Judgement remembreth Mercy.Obſerv. It is a ſore thing when God in mercy ſhall remember judgement, but it is as comfortable when God in judgement remembers mercy. When God threatneth moſt dreadfully yet he promiſeth moſt graciouſly. Wee ſhould therefore when we moſt feare the threats of God, yet looke up to the promiſes of God, looke up to ſee when wrath is denounced in the moſt hideous and dreadfull way, whether we cannot spie a Promiſe,It is uſuall in proſpe •• it▪ to forget threats, and in adversity to forget promiſes. whether there be not yet a little cloud, though but as big as a mans hand, whether there be not yet a little crevis through which we may ſee whether God doth not break forth with a little light in a way of promiſe.

It is a uſual thing when we are in proſperity to forget all threatnings, and fo it is as uſual when we are in adverſity to forget all promiſes. When wee hear of mercy to Gods people, we are taken up and never thinke of Gods wrath; and on the other ſide when we heare of his wrath on unbeleeving hearts are taken up as wel, and never think of his grace and mercy. We ought to ſanctifie the name of God in both: when God is in away of juſtice, look up to his grace; and when he is in a way of grace, look upon his juſtice, and ſanctifie that name of his likewiſe. And for that end, I ſhall give you two notable Texts of Scripture; there are many of this kinde, but two I ſhall give you, that are as famous as any I know in the book of God: the one that declareth to you that when God expreſſeth the greateſt mercy, yet then hee doth expreſſe greateſt wrath; and the other when God expreſſeth greateſt wrath he then expreſſeth greateſt mercy: And I ſhall ſhew you the name of God oughto be ſanctified in both.

The firſt is in that 34. of Exod. 6. 7. The Lord there when he paſſed by before Moſes proclaimed, The Lord, the Lord God, merciful and gracious, long ſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, for giving iniquity, & tranſgresſion and ſinne. What abundance of mercy is here expreſt? Now it followes. And that will by no meanes cleare the guilty, viſiting the iniquity of the fathers upon the children, and upon the childrens children unto the third and fourth generation. Here is an expreſſion of great wrath. And then for our ſanctifying of Gods name in this, it followes, ver. 8. And when Moſes heard this, he made haſt and bowed his head toward the earth and worſhipped before the Lord. Thus we muſt bow and worſhip before God in our ſanctifying his Name in both together, both his mercy and juſtice.

On the other ſide, Nahum. 1. 2. and ſoon, God is jealous and the L • rd revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adverſaries, and he reſerveth wrath for his enemies, dreadful expresſions, yet ver. 8. The Lord is ſlow to anger; there is a mittigation at firſt. Then he goeth on ſtill in expreſſions of wrath, But he is great in power, and will not at all acquit the wicked: and ver. 5. The mountains quake at him, and the hills melt, and the earth is burnt at his preſence, yea the world and all that dwel therein: who can ſtand before his indignation, and who can abide the feirceneſſe of his anger? his fury is powred out like fire, and the Rocks are throwne downe by him. What more terrible expreſſions of wrath then theſe that come from God here? Now marke. ver. 7. The Lord is good and a ſtrong hold in the day of trouble, and he knoweth thoſe that truſt in him. What a ſtrong expresſion of grace is here? obſerve it my brethren, that in the middeſt of Gods anger, yet God is good ſtill; a gracious heart muſt acknowledge God, though he be provoked to anger, yet to be a good God ſtill; and it is a good ſigne for the ſoul to fall downe before God when he is in the way of his wrath; and to ſay, the Lord is good. As that good old man Eli did after the denuntiation of that dreadful ſentence againſt him and his houſe by Samuel, The word of the Lord is good, let him doe what ſeemes him beſt.

All of you will ſay when God beſtoweth avours upon you,God in the middeſt of his anger knowes thoſe that truſt in him, Deus bonus eſt, etiam 〈◊〉 omnes homines perderet. Luther. The Lord is good, oh bleſſed be God he is a good God: but when God revealeth his greateſt wrath, truely then the Lord is good. Luther ſaith he will acknowledge God to be a good God, though he ſhould deſtroy all men in the world: much more then is he to be acknowledged in a day of trouble, when indeed he appears moſt graciouſly to his Saints. The Lord is good, and a ſtrong hold in the day of trouble: Is God a ſtrong hold now when ſuch wrath is revealed? yea, and ſpecially now, a ſtrong hold to his Saints in the day of trouble, and he knoweth thoſe that truſt in him; for all his wrath is abroad in the world; he knoweth thoſe that truſt in him. Many men when they are angry they ſcarce know the difference betweene their foes and their friends: Many when they go abroad if any diſpleaſe them, they come home and are angry with their wives, with their ſervants, with their children, with their friends, with every one about them, they know not then who is a friend and who is not when they are in their pasſion, their wives, and children, and ſervants wonder what the matter is with them. Sure ſome body or other hath diſpleaſed my maſter abroad to day he is ſo touchie, ſo angry upon every little thing. My brethren, It is a diſhonour to you in the eyes of your ſervants, and it layes low your authority in your families, for them to ſee you come home in ſuch a per that you know not how to be pleaſed, though they have done nothing to diſpleaſe you.

God doth not ſo, though he be never ſo angry, yet hee knowes thoſe that truſt in him. Let Gods anger be never ſo publick, and general abroad in the world, if there be but a poor ſoul in the world that lies in a poor cottage, in a hole, that is gracious, the Lord knowes it, and takes notice of it, and that ſoul ſhal know too that God doth know it. It is true, when the wrath of God is revealed abroad in the world, & ſeemes as if it would ſwallow up all thoſe of the Saints, whoſe ſpirits are weake and fearfull, they are then afraid of Gods wrath, that they ſhall be ſwallowed up in the common calamity: be of good comfort, God knowes thoſe that truſt in him, even when his wrath is never ſo dreadful and general abroad in the world.

It is in this caſe with Gods children, as it is with a childe in the mothers Armes; if the father violently layes hold upon his ſervant and beates him, and thruſt, him out of doores for his demerits, there is ſuch a terrible reflection from the fathers anger againſt the ſervant upon the childe, that the poor childe falls a crying. So it is with the children of God, when they ſee God in a terrible way, • aying hold upon wicked men, to execute wrath upon them, they cry out, they are afraid leſt ſome evil ſhould befall them too. Oh no, be of good comfort, The Lord is good, and a ſtrong hold in the day of trouble, and knoweth them that truſt in him, when his anger is never ſo great and general. So it is here; though this Iſrael be not my people, yet the number of the children of Iſrael ſhall be as the ſand of the Sea for all that, ſo you ſhall find it in the 15. ver. of that firſt of Nahum, Behold (ſaith the Text) upon the mountains, the feete of him that bringeth good tidings. What at this time though Gods way be in the whirl-winde and ſo terrible, yet now behold the feete of him that bringeth good tydings, that publiſheth peace. God abroad publiſheth war, yet he hath a meſſenger to publiſh life and peace to ſome.

Is it not ſo this day? It is true, the wrath of the Lord is kindled, the wrath of the Lord burneth as an oven, and it is hot, but it is againſt the ungody, but peace ſhall be upon Iſrael. And let us ſanctifie the name of God in this too, for ſo it followes in this very Chap. of Nah. ver. 15. Oh Iudah keepe thy ſolemne feaſts, performe thy vowes, for the wicked ſhall no more paſſe through thee. And becauſe God revealeth ſuch rich grace in the middeſt of judgement, let this engage your hearts to the Lord for ever.

Yea a little further (becauſe it is an inſtraction of great uſe in theſe times, and may be yet of further uſe in times we may live to ſee (not onely when God threatneth judgements, let us ſanctifie Gods name in looking up to promiſes: but when judgements are actually upon us. Suppoſe we ſhould live to have moſt fearful judgments of God upon us, yet even then we muſt look up to promiſes,It is good • way • ing on God in the waies of his judgments. and exerciſe our faith, and have an eye to God in the way of his grace at that time, this is harder then in threatnings. You have an notable place for that in Eſay, 26. 8. In the way of thy judgements, O Lord, have we waited for thee, the deſire of our ſoule is to thy name. Oh bleſſed be God (my brethren) the Lord calleth us to wait upon him in the wayes of mercy for the preſent. It is true, there was a time not long ſince, that the Lord was in a way of judgement toward England; and there were ſome of Gods people, when he was in the wayes of his judgements amongſt us, yet would wait upon God and keepe his wayes; though there were many becauſe Gods judgements were abroad, and they ſaw that they were like to ſuffer, departed from God and declined his wayes. Much cauſe of bitterneſs of ſpirit, and of dread of humiliation have they that did ſo: But others may have comfort to their ſoules, that in the very wayes of Gods judgments they waited for him, & they can now with more comfort wait upon God when he is in the ways of his mercy. But if God ſhould ever come untous in the ways of his judgments, let us learne even then to wait upon God & keep his way.

And yet another Text that may ſeeme to be more notable than this for this purpoſe, and that is Iere. 33. 24. Conſider eſt thou not what this people have ſpoken, ſaying, the two families which the Lord hath choſen, he hath even caſt them off; thus they have deſpiſed my people, that they ſhould be no more a nation. Marke the low condition the people were in at this time: Oh, God hath caſt them off, they are deſpiſed & contemptible, not worthy to be accounted a nation. This condition was very low: but though they were brought low, & in a condition contemptible, yet now God confirms his Covenant with them at this time. For obſerve, ver. 25. Thus ſaith the Lord. If my Covenant be not with day & night, and if I have not appointed the ordinances of heaven & earth, then will I caſt away the ſeed of Iacob, ond David my ſervant. As if God ſhould ſay, let them know that whatſoever their condition is now, yet my love, my mercy, my faithfulneſs is toward them as ſure as my covenant with day & night, and as the ordinances of heaven and earth. An admirable Text to help not onely nations, but particular perſons when they are caſt under contempt by wicked & ungodly men; yet at that time the Lord is moſt ready to confirm his covenant with them, to be as ſure as his covenant with day & night, and heaven & earth. This bringeth honour to God when at ſuch times we can looke up to God and exerciſe our faith. And indeed this is the glory, and dignity, and beauty of faith to exerciſe it then, when Gods judgements are actually upon us.

But what promiſes are theſe? They were not promiſes to any that then lived: the promiſe that is here made, was to be fulfilled in future Ages, yet it is brought in by the Prophet as a comfort to the people of God living then in that time. Hence this excellent note that nearly concerns us.

Gracious hearts are comforted with the promiſes of God made to the Church,Obſ. though not to be fulfilled in their dayes. If the Church may proſper and receive mercies from God, though I be dead and gone, and rotten in the grave, yet bleſſed be God. When Jacob was to die, ſaith he unto Joſeph. Behold I dye, Gen. 48. 21 but God ſhall be with you and bring you again unto the land of your fathers; he will fulfill his promiſes to you though I am dead. Our fore-fathers, that generation of the Saints that lived a while ſince, how comfortably would they have dyed if God before their death had revealed to them, that within 3. or 4. or 7. yeares ſo much mercy ſhould come to England as we now have ſeen in theſe dayes! Yea how comfortably ſhould any of us have died (I appeal to any gracious heart here) ſuppoſe God ſhould have taken thee away but this time two yeares, and he ſhould have ſaid thus to thee, Go and be gathered to thy fathers in peace, within theſe two years ſuch and ſuch things ſhall be done for England, as we now live to ſee; would not we willingly have dyed? would it not have been comfort enough againſt the fear of death but to have had revealed to us what ſhould have been done in after time to our poſterity? what mercy then is it now, that it is not onely revealed to us but enjoyed by us? That is the ſecond Note.

But thirdly,3. What was this promiſe? This promiſe was that Iſrael ſhould be a multitude, that the number of them ſhall be as the ſand of the ſea ſhore. VVe ſhall examine the excellency of the mercy of God in this promiſe by and by. Onely for the preſent, enquire we a little why God would expreſſe himſelfe in this, that his grace ſhould be manifeſted, in this to multiply them as the ſand of the ſea ſhore.

If we compare Scripture with Scripture, we ſhall finde that God therefore promiſeth this, becauſe he would thereby ſhew, that he did remember his old promiſe to Abraham, for that was the promiſe made to Abraham that God would multiply his ſeed as the ſtarres of heaven, and as the ſand which is upon the ſea ſhore; and now God along time after commeth in with renewing this promiſe. Hence we are to obſerve this Note.

That the Lord remembers his promiſes though made a long time ſince.Obſer. God is ever mindful of his Covenant, as it is, Pſal. 111. 5.

When we have ſome new and freſh manifeſtations of Gods mercy, our hearts rejoyce in it, but the impresſion of it is ſoone gone. Many of you when you have beene ſeeking God, have had many manifeſtations of his love, and God hath entred into Covenant with you, & for a while you have been comforted, but you loſe all your comfort againe within a ſhort time: Oh remember,God is ever mindfull of his Covenant, ſo we should be. God is ever mindefull of his Covenant, though made 20. 40. years agoe, he remains the ſame ſtill, be you the ſame ſtill; be you ever mindful of your Covenants. When men are brought into the bond of the Covenant, their conſciences are awed with it, and they walke very ſtrictly, and they clare not in the leaſt thing goe from the Covenant at firſt: But after a few moneths or weekes are over their heads, they forget their engagement, their Covenant they made with God, there is not ſuch a ſtrong bond upon their ſpirits as there was before. Oh my brethren, know that this is a great and ſore evil in you; God is ever mindfull of his Covenant, ſo you ſhould be. And as of his Covenant, ſo of his threats too, by way of proportion: God remembreth his threats that were made many years agoe; we are affected with Gods threats for the preſent, but within a while, the impreſſion is gone. But let us know, time altereth not God as it doth us.

But yet we muſt enquire a little further,Why God pr • miſed to Abraham to multiply his ſeed becauſe it is often in Scripture that the children of Iſrael ſhould be like the ſtars of the heaven and as the ſand upon the Sea ſhore; Why did God expreſſe this covenant to Abraham? what was the matter?

Thus,Obſerv. Nothing loſt in being willing to loſe for God. Firſt, Abraham hee left his fathers houſe and all his kindred at Gods command, and upon that firſt God made this covenant wi • h him that he would make his ſeed as the ſtars of heaven, and as the ſand of the Sea. As if God ſhould have ſaid to Abraham; Abraham be willing to leave your fathers houſe, I will make a great houſe of you, a great family of yours.

Secondly, you ſhall obſerve that afterwards God confirmed this covenant to Abraham, and that with an oath. It is very obſervable, when he came firſt out of his countrey, and left his fathers houſe, God made this promiſe of the encreaſing of his ſeed, but not with an oath; but afterwards in Gen. 22 16. God renews this promiſe of multiplying his ſeed, and that by an Oath; for ſaith he, By my ſelfe have I ſworne, for becauſe thou haſt done this thing, and haſt not witheld thy ſonne, thine onely ſon, that in blesſing I will bleſſe thee, and in multiplying I will multiply thy ſeed as the ſtars of the heavens, and as the ſand which is upon the Sea ſhore. Marke here, It was upon Abrahams being willing to offer up his ſon Iſaac, his onely ſon Iſaac. Abraham was willing at Gods command to offer • ship own ſon, and upon that God promiſeth to multiply his ſeed as the ſtats of heaven, and as the ſand of the ſea. Yea he comes in with an oath, By my ſelfe I ſweare, ſaith the Lord, that I will do it, becauſe thou haſt done this.

We have two moſt excellent notes from hence.

Firſt,Obſerv there is nothing loſt in being willing to loſe for God. Abraham was willing to loſe his fathers houſe, the comfort of his family for God: I will make thee a glorious family as the ſtars of heaven, ſaith God.

Againe, Abraham was willing to loſe one ſon, his onely ſon for God. Art thou willing to loſe one ſon for me▪ thou ſhalt have ten thouſand ſons for this one thou loſeſt, yea though it be loſt but in thy intention. Thou ſhalt have thy own ſon, and yet have ten thouſand ſons beſides. Oh let us not be afraid to part with any thing for God: Gods people they know how to make up in God what ever they loſe for God: But God will not onely make it up in himſelfe, but will make it up even in the very thing it ſelfe, the creature it ſelfe thou loſeſt for God. Art thou willing to loſe a little of thy eſtate? Thou mayſt with comfort expect (ſo far as if thou kneweſt all thou thy ſelfe wouldſt deſire) to have it made up in abundance, even in that very way. You know the promiſe, He that forſaketh father, or mother, or wife or children, or lands, or houſes for my ſake, ſhal have an hundred fold in this world, and in the world to come life everlaſting. How hath God fulfilled this this day in many of our eyes, and too many of our experiences! how many have you known who have beene willing to part with that they had, and to put it out (as it were) to the wide world; God hath made it up not onely in himſelfe, but in the very thing it ſelfe, and thereby taught them and all the world to be willing to venture for God, to part with any thing for him and his cauſe.

Secondly,Obſerv. When we are willing to loſe for God, then is the time when God will renew and confirm his Covenant with us. Then God confirmed his covenant with Abraham when he was willing to part with his ſonne, to be deprived of all his ſeed. The way to be made ſure of what we have is to be willing to part with it. You all deſire to be ſure of your eſtates, oh that we could in theſe times, wherein we ſee nothing ſure make our eſtates ſure! this is the deſire of every one. Would you make ſure of your eſtates? ſure! illing to imploy your eſtates for God & for a good cauſe: This is the way to have God to renew his covenant to you for an aſſurance of that way. Here is the beſt aſſurance office in the world.

But how comes this in at this time, & to his people in Hoſea his Propheſie?

Thus it comes in now, becauſe the Lord by the Prophet would anſwer an objection of the people. They might have ſaid thus, What Hoſea, doe you thus threaten judgement, the deſtruction of Iſrael? why, you promiſe mercy to Judah, and Judah is but a handful to us, we are the ten Tribes, & with us are the chiefe, the greateſt part, almoſt all the ſeed of Abraham, and yet you threaten our deſtruction, it can never poſſibly be: What will become of Gods promiſe then? Did not God promiſe Abraham, that his ſeed ſhould be as the ſtars of heaven, & as the ſand on the ſea ſhore? you ſeeme to goe croſſe to God, God ſaith that he would multiply that ſeed, and you take a courſe to make men beleeve that the ſeed of Abraham ſhould bee brought into a narrow compaſſe and be nothing. Thus doubtleſs they were ready to pleade againſt the Prophet. The Prophet anſwereth thus.

What doe you ſay, what will become of Abrahams ſeed? Know that God can tell how to provide for his Church and fulfill his promiſe made to Abraham whatſoever becomes of you, for you are miſtaken in thinking you alone are the ſeed of Abraham; for you ſhall know that Abraham hath not onely a carnal but a ſpiritual ſeed; all thoſe that ſhal come to joyne in the faith of Abraham, and ſubject themſelves to the God of Abraham, they ſhall be the ſeed of Abraham, and ſo they ſhall be the children of Iſrael as well as you, and thus God will make good his word. And ſo the Apoſtle, Rom. 9. doth quote this Scripture about Gods caſting off of the people of Iſrael threatned here by Hoſea (ver. 25. As he ſaith alſo in Hoſea, I will call them my people that were not my people: This is the very Text that the Apoſtle there quoteth, though all the words are not quoted, and it is a very good thing to acquaint your ſelves with the Scripture, and to ſee how one Scripture lookes towards another, and ſpecially in the new Teſtament to ſee how the old Teſtament is quoted.) This I ſay the Apoſtle applyeth to the Gentiles; and the holy Ghoſt (who is the beſt interpreter of Scriptures) there ſhewes, that it is at leaſt in part fulfilled in ſo many of the Gentiles comming in, and being converted to the faith of the true Meſſia.

There are this and many other excellent Propheſies concerning the glory of Iſrael, that were made good in part in the firſt times of the Goſpel; but that was but as the firſt fruites of the fulfilling of thoſe promiſes & Propheſies; the accompliſhment of them is yet certainly to come, when the fulneſſe of the Gentiles ſhall come in, and the Jews be converted; then not onely the ſpiritual ſeed, but the very carnal ſeed of Abraham ſhall have this promiſe made good, and ſhall be multiplyed and come into the faith too. Rom. 11. 26. The Apoſtle ſpeakes there of a general ſalvation of Iſrael, that was yet to come after the fulneſſe of the Gentiles. So it appears plainly, that thoſe Propheſies concerning the glory of Iſrael, though they were in part made good in the firſt times of the Goſpel, yet there was a further accompliſhment of them after, when there ſhould be a fulneſſe of the Gentiles come in, and then Iſrael ſhould be ſaved too.

I might ſpend a great deale of time in ſhewing how many promiſes concerning the excellency of the Church were made good in part in the firſt times of the Goſpel, and yet that but as the firſt fruites, and to be fully made good afterwards. And certainly this promiſe (as we ſhall afterward come to know) it is not yet throughly fulfilled: though it was in part made good at the calling of the Gentiles, there is a further degree of it to be accompliſhed another day, of which hereafter.

From hence (the words being thus opened to you) take theſe obſervations as they do immediately ſpring from them.Obſer.

Firſt, that all beleevers, though of the Gentiles, are of the ſeed of Abraham, they are of Iſrael, and therefore have the ſame priviledges with Iſrael, the ſame in effect, yea (as we ſhall ſee afterward) better. They are all the heirs of Abraham, who in Rom. 4. is ſaid to be the heir of the world, they have the dignity of Iſrael, to be the peculiar people of the Lord, to be the treaſure, to be Gods portion. Whatſoever you reade of Iſrael, of excellent titles and appellations about Iſrael. they belong now to all beleevers, though they be the children of the Gentiles. A comfortable & ſweet point to us of the Gentiles

Secondly, God hath a time to bring in abundance of people to the profeſſion of the faith, to bring in multitudes, even as the ſand of the ſea-ſhore. He will do it, and he hath wayes enough to accompliſh it. Though there is for the preſent this reproach upon the way and people of God,The reproach of the fewneſs of the godly will in time be taken away. that they are but a few, a company of poore mean kinde of people, a handful, and what are they in compariſon of the reſt? This reproach (my brethren) will be wiped away, & we may yet expect that before the world be come to an end, that the greateſt part ſhall come in & imbrace the faith of Chriſt, and come to be godly too.

〈2 pages missing〉 ful viſion, in which he ſaw a man of Macedonia, appearing to him, and praying him to come over to Macedonia & help them; one would have thought that when Paul had gone to preach there, all ſhould have come flocking in, and there ſhould have beene a glorious worke done, that hee ſhould have brought in a great number to the faith: But when he came to Macedonia, he was faine to go into the fields by a rivers ſide to preach, and onely a few women came there to heare him (there was all the Auditory he had) and amongſt them, there was but one poor woman wrought upon. God opened the heart of Lydia, Here was all the great do that was upon ſuch a mighty call; and yet we know how gloriouſly God went on with Paul. This I note to confirm you in this, that though the beginnings be very ſmall, yet we may expect a glorious increaſe afterward. As it was with the Church at the beginning, ſo it will be here: That which Bildad ſaid of Job, Chap. 8. 7. may well be applyed to the Church, Though the beginning of it be ſmall, yet the latter end of it ſhall greatly increaſe.

But thirdly,Obſer. As God hath a time to multiply his Church, ſo it is a great bleſſing to the Church of God when it is multiplyed. It is a fruite of Gods great grace and mercy to make the Church to be a numerous people: As the multitude of Subjects is the glory of a Prince, Prov. 14. 28, ſo it is the glory of Jeſus Chriſt, and therefore it was propheſied of him, that the Church ſhould come in as the dew of the morning. Pſal. 110. 3.

Thus it began in the Primitive times in the Apoſtles dayes, and preſently after multitudes came into the Church. I remember Jerome Writing to Cromatius, ſaith that there might be computed for every day in the yeere (except in the firſt of January) five thouſand Martyrs: therfore the Church was grown to a numerous multitude. And Tertullian ſpeakes in his time that they were become ſo numerous then, that in his Apologetiques he tells the Heathen that they had filled their Cities, and that if they would they had ſtrength enough to make their party good againſt them, but they were patient and ſubmitted themſelves to their Tyranny.

I know many make this of Tertullian an argument that men muſt lay down their necks, and ſuffer their throats to be cut, if thoſe that are above them will it, and if they cannot obey actively, they muſt obey paſſively any thing that is acording to the will of ſuch as are over them. Why (ſay they) did not the Chriſtians ſo in the Primitive times? Yes, the Chriſtians did ſo, they though they were under Idolaters, and were commanded to deny Chriſt, which was utterly unlawful; yet though they could not obey actively, they obeyed pasſively, they did ſubject and ſubmit themſelves to all their rage; and though they had ſtrength, yet they would not reſiſt. Why ſhould not Chriſtians do ſo now? You are exceedingly gulled with this argument many times: true, we are bound to obey authority actively or pasſively, and yet this argument doth not ſerve the turne. There is a great deale of difference between authority abuſed, & men that are in authority commanding; here the difference lies not in authority abuſed, but in that which is no authority at all. For there is no authority that we are ſubject to now, but (as I have ſaid heretofore) according to the Laws and conſtitutions of the Countrey where we live.Anſwer to the argument from the ſufferings of the Primitive times against resisting tyranny. Not to the commands & meer wils of men till it be brought to a Law are we bound in conſcience to ſubmit, no way, neither actively nor pasſively; though it be a good thing that is commanded, Conſcience doth not bind to it, earatione, to yeeld to it, becauſe it is commanded, till it be brought to a Law. Now when things are brought into a Law, & be according to the agreements and covenants of the place and countrey wherein we live. And then ſuppoſe this authority be abuſed, & there be an ill Law made, then I confeſſe (if that Law be of force) wee muſt either quit our ſelves of the Countrey or elſe ſubmit or ſuffer, for then the power of God is in it, though it be abuſed, and we are to be ſubject to all powers. When then it comes once to be a power, to be a Law, it is authority, though abuſed, and we muſt yeeld obedience to it either actively or pasſively. But we muſt enquire whether it be a power; It is not becauſe the man that is in authority commandeth it, except he command it by vertue of that authority, which is according to the nature and condition of the fundamental conſtitutions of the Countrey where he liveth.

Now in the Primitive times they ſubmitted themſelves to ſuffer when they could not do the things that were commanded (as to deny Chriſt) becauſe by the conſtitutions of that Countrey they had ſuch a kinde of power given to them, a legal power to proceed againſt them; ſo that they had a power in their way given them, and they had authority, but they abuſed it in that they did. And therefore the Chriſtians were ſo willing rather to ſuffer any thing than to reſiſt, and were ours the ſame caſe wee ſhould do ſo too, if once it come to paſſe that miſchiefe be eſtabliſhed by a Law, though it be miſchiefe, yet if we cannot obey it actively we are bound to ſuffer or elſe to quit the Countrey, one of the two, if it be urged upon us: We may ſeek what we can to get it alleviated, but we muſt either do or ſuffer if once it be framed into a Law, otherwiſe we are not bound in conſcience, bound wee may be in regard of prudence, and in regard of preventing other diſturbances, but conſcience doth not bind to wils of men, but binds to Laws.

Thus much ſtill, for the ſatisfaction of Conſcience in this caſe.

But to come to what I brought this in for. The Chriſtians were wonderfully encreaſed at this time. Now we know this is the point; We are to rejoyce when the Church is increaſed, and to eſteeme it as the great blesſing of God when they are made as the ſand upon the ſea-ſhore. There is an admirable place for this in Pſal. 72. where there is a large propheſie made of the Kingdome of Chriſt and of his Glory in this particular, ver. 8. He ſhal have dominion from ſea to ſea, and from the rivers to the end of the earth, then ver. 11. All Kings ſhall fall downe before him, and all Nations ſhall ſerve him: and ver. 17. His name ſhall endure for ever, and ſhall continue as long as the ſunne, and men ſhall be bleſſed in him, all Nations ſhall call him bleſſed. Now marke upon this, how the Saints rejoyce and bleſs God, VVhat ſhall all Nations come in and ſerve Chriſt? ſhall there come multitudes in and joyne with the Church?We should rejoyce in multitudes joyning to the Church Oh bleſſed be the Lord God, the God of Iſrael who onely doth wonderous things, and bleſſed be his glorious name for ever and ever, and let the whole earth be filled with his glory, Amen & Amen ſaith the Church of God then, let all the Saints ſend forth their eccho. Amen, yea and Amen to this, that all the earth ſhall be filled with the glory of Chriſt, this is that they are affected with, this is that they deſire much, as if they ſhould ſay, this is a bleſſed thing indeed.

My brethren this is a good and conſely ſight in a gracious eye to ſee multitudes come in & to flock to Chriſt and to his Ordinances. It is true indeed, the ſpirit of Antichriſt that is in many makes them that they cannot look upon his but with a malevolent eye, and their hearts do vexe, and rage, and fiet at this, as much as at any thing, they love ſcattering of them up and downe, but to ſee people come flocking to Ordinances, to ſee multitudes come in and joyne themſelves to Chriſt, this they cannot endure.

The ſame malicious ſpirit that was againſt Chriſt, that we reade of in the Acts of the Apoſtles, yea, and in the Goſpel too, wee finde it ſtill in ſuch kinde of men. Marke that Text, Act. 13. 44, 45. There it is ſaid that almoſt the whole Cittie came together to hear the word of God, to heare a Sermon. Now the Phariſes when they ſaw the multitude they were filled with envie: Why what hurt was there done? They ſaw no hurt done, but meerely ſaw the multitude, and they ſpeake againſt thoſe things that were ſpoken by Paul contradicting and blaſpeming: When they ſaw the multitude, they could have borne it otherwiſe.

Marke againe the vile ſpirits of the Phariſees that envied at the multitude that followed Chriſt himſelfe: not onely did they envy at the Apoſtles, for they might be factious and ſingular men in their eſteem, but what ſay you to Chriſt himſelfe? John. 12. 19. The Phariſees ſaid, behold, perceive yee how ye prevaile nothing? behold, the world followes him.

Certainly the ſame Phariſaical ſpirit hath beene a prelatical ſpirit in our dayes. We know it hath beene matter enough for a godly, painful, conſcionable Miniſter to be outed of all he hath at an inſtant, and his mouth to be ſtopped, meerly upon this, though they had nothing againſt him, no, not for their own Laws, but becauſe he was a popular man, and multitudes followed him. What a dangerous thing hath it beene of late times for men to be popular, that is, to bee ſuch as multitudes ſhall come and flock to the word preached by them. Certainly it is an evil ſpirit, for the promiſe of God to his Church is, that there ſhall come multitudes and joyne with the people of God in the way of his Ordinances.

Yea but it may be they do not envy at all that multitudes ſhould follow that that is good,Object. but it is the humour and pride of ſuch men to have multitudes to follow after them.Anſ. Take heed firſt of putting this off with ſuch a plea. Conſider whether it will hold at that great day. The Devil himſelf did never plead againſt Chriſt or any of his wayes, but with ſome colour or other. And ſurely theſe men they judge thus by looking into their own hearts, becauſe they know that if multitudes ſhould come to them, it could not be but their hearts would be lifted up, and ſo they judge accordingly of others.

But ſuppoſe it be ſo (for men are men) that they through corruption ſhould have any ſuch workings of pride, yet do they ſay anything that is not juſtifyable? do they preach any thing that is not according to Chriſt? If they do not, then thou ſhouldeſt encourage that which is good, and for that which is evill leave it to the comming of Chriſt, except thou canſt by prayer and inſtruction helpe it, have it I ſay till then. It is worſe to envy at multitudes now then it was for the Jewes to envy Paul for multitudes following him, for they thought they could contradict him in what he ſaid, and therefore for multitudes to follow ſuch as ſhould preach falſe doctrine (as they thought Paul did) they had ſome colour to contradiet it, & to envy at the multitudes following of him. But here it is nothing elſe in the World but meerely becauſe multitudes come to heare the world, for though men firſt preach in corners privately, where they have but a few auditors, they will cry out of that, well, if they preach publikely, and multitudes come to hear them, then they cry out of that too. Nothing at all will pleaſe them, nothing can pleaſe envious & malicious ſpirits.Malice of Satan envyina multitudes coming to the word. If we keep our ſelves retyred, that hath exceptions enough, and then if we come in a publicke way, they have exceptions at that too. Here the groſſe malice of Satan appeareth, becauſe when the thing it ſelfe cannot be excepted againſt, he runs to the intention of the heart. and to mens inward aymes, and bringeth an argument of that which he knows no man can confute him in: For who can ſay that that is either true or falſe that men have inward aymes of pride, and vaine glory, and ſelfe-ſeeking in multitudes, flocking after them?

Here is the wiſdome of the ſerpent too, becauſe if they goe upon other objections they may be anſwered by all the world that there is no ſuch thing as they pretend, but put them from thoſe, and you may be ſure to have ſuch objections as no man can anſwer: Oh but (ſay they) their hearts are lifted up and they have ill aymes and ill intentions. Who can anſwer this objection? no body can confute this. Nay ſuppoſe we profeſſe before the Lord & Chriſt as we deſire to ſtand before him, and anſwer it at that day what our aimes are, this will not ſerve the turne. Why then (my brethren) if men will chooſe ſuch an argument as cannot posſibly come to be anſwered before the coming of Chriſt, and ſo make a ſtumbling-block, there is no help but men muſt ſtumble and fall, and many do ſtumble and fall, and break their necks.

How ever let wiſdom be juſtified of her children; Let the Saints rejoyce in this, that multitudes come in to the miniſtery of the word and to the Ordinances of Chriſt. Be careful and wiſe in this, and give no juſt occaſion, and therefore give all due reſpect that posſibly can be to thoſe you have the moſt relation unto.

This you ſee is the promiſe that there ſhall come in ſuch multitudes to the Church. But marke then how the promiſe runnes;

As the ſand of the ſea.

Rabbin Ezra makes an alluſion from hence, as the ſand (ſaith he) keepes the waves of the ſea from breaking in,Quando, flanctus maris volant obruere, & ſubmergere 〈◊〉 , vident Iſra elem & red • unt & frangantur in ſeipſis, & non poſſunt dominari munde and drowning the world: ſo Iſrael, ſo the Saints keep the world from being drowned by the waves of Gods wrath.

I doe not ſay that this is the intention, but ſurely the intention of God is mainly this, to ſignifie the multitudes that ſhould come into the Church: Onely this alluſion we may make uſe of, as being a comfortable and pretty alluſion, and it is a truth that Iſrael is as the ſand of the ſea, not onely in reſpect of multitudes, but as the ſand to keepe in the waves of Gods wrath from drowning the world: and indeed were it not for the Church of God, the waves of Gods wrath that are abroad would overflow all the world, and the world would quickly be confounded. So ſaith hee,

When the waves of Gods anger ſeeme as if they would overflow all the world; they doe but ſee Iſrael, and they returne back preſently, they retire and are not able then to overflow the world as they do deſire.

The Fift Lecture HOSEA.Iuly. 4. 1642. I. the middle part of the 10. verſe. and ſo on.

And it ſhall come to paſſe, that in the place where it was ſaid unto them, Yea are not my people, there it ſhall be ſaid unto them, Yee are the ſonnes of the living God.

Then ſhall the children of Judah and the children of Iſrael be gathered together, &c.

ACcording to the diviſion of the Chapter that Luther makes in his Comment upon this Prophet, we are already in the ſecond Chapter; for he makes the ſecond to begin at this tenth verſe. From that to the end, we have the promiſe of mercy to Iſrael that was to come, and both to Iſrael and Judah together. Some part of Gods promiſe of mercy to Iſrael we finiſhed the laſt day; now wee are to proceed.

And it ſhall còme to paſſe in that place, &c. In that place.]

This according to ſome hath reference to the very land of Canaan it ſelfe, that God will have a very glorious Church there, ſpecially in Jeruſalem before the end of the world come, and many Propheſies ſeeme to encline that way, as Zach. 12. 6. Jeruſalem ſhall be inhabited againe, even in Jeruſalem. This cannot be meant onely of their returne out of Captivity that was in Cyrus his time, for the Text ſaith, In that day thee feeble among them ſhall be as David, and the houſe of David ſhall be as the Angel of God, & God will poure upon them the ſpirit of grace & ſupplication, and they ſhall looke upon him whom they have pierced, and the like. It ſhall be in that day when Jeruſalem ſhall be inhabited, even in Jeruſalem. The return of their Captivity at firſt was not ſo glorious, there was not ſuch a glorious ſpirit put upon them then; for if you read the ſtory of it,Lect. 5. you ſhal find that even all that while they were in a contemptible condition before the nations about them. But God ſpeaks here and in other places of a glorious returne of their captivity, & coming into their own Land. The Jewes have a tradition, (Buxtorfius hath it in his Synagoga Iudaica) That there is a time that all the Iews where ever they dye, ſhall come through Meatus terrae, and riſe againe at Jeruſalem; and therefore ſome of them when they think they have not long time to live, they will ſell all their poſſeſions, and goe and live neere Jeruſalem, at leaſt to prevent the trouble of coming through thoſe Meatus terra that they ſpeake of. Thus they are deluded in their conceits.

But yet more generally, In that place.

Whereas the place of my people was confined into a little and narrow roome, hereafter it ſhall be inlarged, and even among the Gentiles that ſhal be made ſpiritual Iſrael, where I was not known, among the Heathen, even there ſhall I come to be known, and I ſhall have a people there, and not only people, but ſons, the ſons of the living God, and that ſo apparently, that it ſhall be ſaid unto them. Yee are the ſonnes of the living God.

Thus Saint Peter ſeems to interpret this place, in the 1 Pet. 2. 10. ſpeaking of the Gentiles whom God would have a people among them, ſaith the Apoſtle, Which in times paſt were not a people, but are now the people of God. Generally Interpreters doe conclude that the Apoſtle had reference to this very place in Hoſea: And ſo we may build then upon this interpretation howſoever, that it is the intention of the Spirit of God, that God would call home the Gentiles to himſelf, & ſo they that were no people ſhould become his people, his ſons: It ſhould be ſaid in that place where before it was ſaid that they knew him not, that now they are his ſons. Yea the Heathen ſhal be brought in, ſo as they ſhall be convinced of the vanity of their Idolatry. We worſhipped dead ſtocks; our gods were dead ſtones & ſtocks that we were vaſſals unto; but now we ſee a people that is come in to the profesſion of this Chriſtian Religion, they worſhip the living God, their God is the true God, certainely here are the ſons of the living God.Obſer. This is the ſcope of the holy Ghoſt. For obſervation. 1. It is a comfortable thing to conſider that in thoſe places where God hath not been known & worſhipped, that afterward in thoſe places, God ſhould be known & worſhipped. That ſuch nations, ſuch Countreys and Towns that have lived in darkneſs & Idolatry, ſhould now have the knowledge of the true God, that the true God ſhould come to be worſhipped amongſt them, this is a bleſſed thing. England was once one of the moſt barbarons nations in the world, and in that place where it was ſaid you are not my people, where there was nothing but a company of ſavage barbarous creatures that worſhipped the Devill; how in this place, in England is it ſaid, even by the nations round about us, ſurely they are the ſonnes of the living God! And ſo many times in dark corners in the Countrey where they never had the knowledge of Jeſus Chriſt, but were nuzled up in Popery and in all kinde of ſupeſticious vanity, God is pleaſed to ſend ſome faithful Miniſter to carry the light of the knowledge of Chriſt unto them, and efficaciouſly to work faith in their hearts, and now, oh what an alteration is there in that towne! the like of a family. It may be ſaid of many a houſe and family,A comfortable thing to have Religion ſet up in Townes & families, where once it was not. in which nothing but blaſphemy, and atheiſme, and ſcorne of Religion, and uncleanneſſe, and all manner of wickedneſſe hath been, now it is a family filled with the ſervants and ſonnes of the living God. As it is a grievous thing to think of a place wherein God hath been truely worſhipped, that afterward the Devil ſhould come to be ſerved there, ſo it is a comfortable thing to think of other places wherein the Devil hath beene ſerved, that God is truly worſhipped there. Some ſtories report that the Turkes having poſſeſſion of the Temple at Jeruſalem, there where was the Arke, and the Cherubins, and the Seraphims, there now are Tygres, and Beares, and ſavage creatures; But on the other ſide to conſider that in places where there have been none but Tygres, and Bears and ſavage creatures, they ſhould now be filled with Cherubins, and Seraphims; this is a comfortable thing. Secondly. It ſhall be ſaid they are the ſonnes of the living God.

It ſhall be ſaid ſo. Obſer. God hath a time to convince the world of the excellency of his Saints. They ſhall not onely be the ſonnes of the living God, but it ſhall come to paſſe that it ſhall be ſaid they are the ſonnes of the living God: all about them ſhall ſee ſuch a luſtre of the glory of God ſhining upon them, that they ſhall all ſay, Verily whatſoever other people have ſaid hertofore, whatſoever the thoughts of men have beene, theſe are not onely the ſervants, but the ſonnes of the living God. We have an excellent prophefie of this in Zachar. 12. 5. The governours of Iudah ſhal ſay in their heart The inhabitants of Jeruſalem ſhall be my ſtrength in the Lord of hoſts their God. Not onely the people ſhall be convinced of this, but the Governours of Judah, they ſhall ſay in their hearts, our ſtrength is in the inhabitants of Jeruſalem, in the Lord of Hoſts their God. Howſoever they were heretofore ſcandalized, as ſeditious, and factious, and as enemies of the State, yet now the Governours of Judah ſhall acknowledge that their ſtrength is in them, and in the Lord their God, that this Lord of Hoſts is their God. That time will be a bleſſed time when the Governours of Judah ſhall come to be convinced of this; when God ſhall ſo manifeſt the excellencies of his Saints, as that both great and ſmal ſhall confeſſe them to be the ſonnes of the living God.The world shall one day be convinced of the excellency of the Saints. It is promiſed to the Church of Philadelphia, Revel. 3. 9. that the Lord would make them that ſaid they were Jews, and were not, & ſaid they were the Church and were not, but were of the Synagogue of Satan, to come and how before their feete, and to know (ſaith he) that I have loved them. There is a time that ungodly men ſhall be forced to know that God doth love his people. And one thing amongſt the reſt that will much convince the men of the world of the excellency of the Saints, will be the beauty of Gods ordinances that ſhall be ſet up amongſt them, that ſhall even dazel the eyes of the beholders. For this you have an excellent promiſe, Ezek. 37. 28. The heathen ſhall know that I the Lord do ſanctifie Iſrael. How ſhall they know it? when my ſanctuary ſhall be in the middeſt of them for evermore, then they ſhall know that I the Lord do ſanctifie Iſrael, when the beauty of my ordinances ſhall appeare in them, then they ſhall know it.

And if God be not onely ſatisfied in doing good to his people, but hee will have the world know it, and be convinced of it; Let the people of God then not be ſatisfied onely in having their hearts upon God, but let the world know that they love God too. You muſt do that that may make it appeare to all the world, that you are the children of the living God. Let your light ſo ſhine before men, that they ſeeing your good works may glorifie your Father which is in heaven. It is one thing to do a thing that may be ſeene, and another thing to do a thing that it may be ſeen. And yet Gods people may do both, not do good onely that may be ſeen, but (if they keepe ſtill the glory of God above in their eye, as the higheſt ayme) they may deſire and be willing too that it may be ſeene to the praiſe of God. But this I confeſſe requireth ſome ſtrength of grace to do it, and yet to keep the heart upright. The excellency of grace doth conſiſt not in caſting off the outward comforts of the world, but to know how to enjoy them, and to over-rule them unto God: ſo the ſtrength of grace doth conſiſt, not in forbearing of ſuch actions as are taken notice of by men, or not to dare to ayme at the publiſhing of thoſe things that have excellency in them; but the ſtrength of grace conſiſts in this, in having the heart enabled to do this, and yet to keepe it under too, and to keep God above in his right place.

Thirdly, It ſhall be ſaid they are ſonnes, &c.

It is a great bleſſing unto Gods children that they ſhall be accounted ſo before others.Obſer. Not onely that they ſhall be ſo; but that they ſhall be accounted ſo.Mat. 5. 9. Bleſſed are the peace-makers for they ſhall be called the children of God, This is a blesſing not onely to be Gods children, but to be called Gods children. We muſt account it ſo, and therefore we muſt walk ſo as may convince all with whom we do converſe that we are the children of God; and not thinke this ſufficient, well, let me approve my heart to God; and then what need I care what all the World thinks of me. God doth promiſe it as a bleſſing to have his people called the children of God, then this muſt not be ſlighted. You ſhall find it often in the Goſpel that Chriſt made a great buſineſſe of this to make it manifeſt to the world that he was ſent of God, he would have them to know that his Father ſent him, and that hee came from him: So the people of God ſhould count it a bleſſing, and walk ſo as they may obtaine ſuch a blesſing that the world may know that they are of God.

Further. In the place where it was ſaid unto them, Ye are not my people, there it ſhall be ſaid unto them, Ye are the ſonnes of the living God.

Marke, It is not ſaid thus, that in the place where it was ſaid they are not my people, it ſhall be ſaid to them they are my people. No, but further, it ſhall be ſaid they are ſonnes, and ſonnes of the living God: this goeth beyond being his people. Hence then the obſervation is, That

The grace of God under the Goſpell, it is morefull, and large, and glorious, then the grace of God under the Law.

For this is ſpoke of the eſtate of the Church under the Goſpell, They were Gods people indeed under the Law, but the ſonnes of the living God, this is reſerved for the times under the Goſpel. Sometime they under the Law are called by the name of ſonnes; Son-ship revealed by Chriſt. but it appeareth by this Text that in compariſon of that glorious ſon-ſhip that they ſhall have under the times of the Goſpell, that they in former times were rather ſervants then ſonnes. There is very little of our adoption in Chriſt revealed in the Old Teſtament, No, that was reſerved for the Sonne of God to reveale, for him that came out of the boſome of the Father, and brought the treaſures of his Fathers councel to the world, the revelation of theſe things were reſerved to the time of his comming, both adoption and eternal life was very little made knowne in the time of the Law, therefore Saint Paul ſaith, that life and immortality were brought to light through the Goſpel. 2 Tim. 1. 10.

2. Sonnes, 2. Becauſe in the time of the Goſpell, the ſpirits of the Saints are of ſon-like diſpoſitions, they are ingenuous, not mercenarie. In the time of the Law God carried on his people in offering rewards, eſpecially in outward things: but in the time of the Goſpell we have no ſuch rewards in outwards, but the Scripture ſpeakes of afflictions moſt, there is not ſpoken ſo much of afflictions in the time of the Law, but much outward proſperity there was then: but in the time of the Goſpel more affliction, becauſe the diſpoſitions of the hearts of people ſhould not be ſo mercenary as they were before, they ſhould be an ingenuous, a willing people in the day of Chriſts power.

3. Sonnes, Becauſe of the ſon-like affection to be much for God their Father out of a naturall 〈 in non-Latin alphabet 〉 , that they ſhould have more then in the times of the Law. I ſuppoſe ſome of you have heard of the ſtory of Craeſus his ſonne, though he was dumb all his dayes, when he perceived a ſouldier ſtriking his father, his affection brake the barres of his ſpeech, and he cryed out to the Souldier to ſpare his rather. This is the affection of a ſonne, and theſe affections doth God looke for from his children, eſpecially in the time of the Goſpel, that they ſhould heare no wrong done to him, but though they could never ſpeake in their own cauſe, yet their ſhould be ſure to ſpeake in their Fathers cauſe.

4. Sonnes, Becauſe they have not ſuch a ſpirit of ſervility upon them as they had in the time of the Law. Chriſt is come to redeem us that we might ſerve the Lord in holineſſe and righteouſneſſe before him without feare all the dayes of our life, • . •• m. 1. 7. to take away the ſpirit of feare: Hence the Apoſtle ſaith, We have not received the ſpirit of feare but of love, and of a ſound minde. Rom. 8 153 And Heb. 2. 15. Chriſt is come to redeem thoſe who through feare of death were all their life time ſubject to bondage. The ſpirit of a ſonne is not be ſpirit of feare, We have not received the ſpirit of bondage to feare again, but the ſpirit of adoption whereby we cry Abba Father. It is unbeſeeming the children of God, eſpecially in the time of the Goſpel, to be of ſuch ſervile ſpirits as to feare every little danger, to be diſtracted with fear, and preſently to be amazed. Hath not God revealed himſelfe to us as a Father to his children that we muſt not feare? He would not have us feare himſelfe,Sons muſt not feare. not with a ſervile ſear as men do, and therefore ſurely not to fear men be they what they will be. We are ſons.

Again, Not only ſons, for ſo we might find in Scripture, where the people of God under the Law, perhaps are ſometimes called ſo, but elder ſons, ſons come to yeares. It is true, they were before us, and ſo in that reſpect we are not elder; bnt ſons that are come to our inheritance, that is it I mean that we are ſuch ſons; Not children under tutorage, not under School-maſters and governours, as they were in the time under the Law. You know what compariſon the Scripture makes of the difference betweene the Church in the time of the Goſpell, and that in the time of the Law. In the time of the Law it is true indeed they were children, but how? they were children that were under tuttors and Governours, they were not as yet come to years, they were but as young children that were put out to ſchool. But now as the Apoſtle ſaith, Gal. 4. 15. Chrſt hath redeemed us from being under the Law, that we might receive the adoption of ſonnes: marke, that we might receive it, ſo that now the ſtate of the Church is like unto a child that cometh to be of age, and ſo is freed from his Tutors and Governors, and cometh to his inheritance, ſui juris, as it were, ſo is the ſtate of the Church now.

Therefore the Saints now are not to be dealt withal, as if ſtil they were in their childiſh condition. Now how were the Jewes dealt withall, becauſethey were in their childiſh condition? Thus, they had outward externall ethings to gain them to ſerve God, they worſhipped God much in externall things: As we deale with children, we give them apples and fine things to get them to doe what we would have them do, ſo God dealt with them: And as children when they begin to learne, they muſt have a great many gayes in their book; ſo God taught the Jewes with outward ceremonies, which afterward the Scripture calls but beggarly rudiments, poor things. Children you know are pleaſed much with gay things, and they that would bring in Jewiſh ceremonies, or ceremonies of their own invention in the Church, they make account the Church is in her childiſh condition ſtill, as if gay things would pleaſe them, therefore they muſt have pictures, and Images, and ſuch things to pleaſe people, this makes the people of God beneath themſelves as if they were yet children, and were to be pleaſed with ſuch things as theſe. No, now in the ſtate of the Goſpel they are come to the adoption of ſons. And ſo children you know are pleaſed as with fſghts, ſo with hearing of muſick, and pipes, and ſuch things, ſo men would bring ſuch things ſtill into the Church in the time of the Goſpel. I remember Iuſt. Martyr in the 107. queſt. ad orthodoxos, in anſwer to that about muſicall inſtruments, he ſaith that they are fit for children and fooles, as Organs and the like, and therefore hee ſayes, they were not in uſe in the Church. 〈 in non-Latin alphabet 〉 . One of the moſt ancient Writers we have after the Apoſtles time gives this for a commendation of them. And indeed for the childiſh ſtate of the Church thoſe things are fit, but now when they are come to the adoption of ſons, other ſervices that are more ſpirituall, are more ſutable and honourable, as a man that is grown to be a man, would think himſelfe wronged much to be taught as a childe, to be put off with gay things; ſo ſhould the people of God under the goſpell think it a great wrong that hath been done to them, when men have ſought to teach them with gayes and poor things, we are not ſtill children, but ſo grown up to the adoption of ſons as to receive our inheritance, and therefore are to have the priviledg of ſuch.

Againe. In that place where it was ſaid, yee are not my people, it ſhall be ſaid, &c.

Iſrael that was caſt off from God, now ſhall be brought in more fully then ever he was before. Thence the obſervation is,

When God is pleaſed to be reconciled to a people,Obſerv. he is as fully theirs as ever, yea ſometimes more fully. He comes rather with more full grace then ever formerly he did.

People before, but ſons now. O what an incouragement is this to all apoſtatizing ſoules that have fallen off from God! Come in, come in, and be reconciled to God, and thou ſhalt not only find God as good as ever thou didſt, but thou ſhalt find him much better and much ſweeter then ever thou didſt in all thy life. It is ſeldome we are ſo. When men fall out one with another, though poſſibly they may be reconciled, yet it is ſeldome that they are ſo fully reconciled, ſo fully one as they were before; they are but as a broken veſſell ſodered together, that is very weake in the ſodering place; or as garments that have been rent, and are mended, ſoon torn and quickly ready to fall in pieces in the place where they were mended; It is not ſo between God and a penitent ſoule.

Again, ſons, not onely of God, but of the living God. There is much in this, that the people of God under the goſpell ſhould be called the ſons of the living God: The life of God is the glory of God: he ſweareth by his life: by this he is diſtinguiſhed from the heathen gods, that hee is the living God. Life is the moſt excellent thing in the world; Auguſtine therefore ſaith, that the life of a very fly is more excellent then the Sun in the Firmament: and certainly it is the glory of God, that he is the living God. And as God is the living God, ſo he is the object of our faith, and ſo he is the happineſſe of his people. Truſt in the living God; my ſoule pants and thirſts after the living God, O when ſhall I come and appear before God.

But why is God called the living God in reference to his Church here? Why God is call 〈◊〉 the living God in reference to his Church 〈…〉 thing we muſt enquire after.

This is a treaſure of comfort to his people that he is called the living God in reference to his Church. God would hereby declare to them that all that is in him ſhall be active for the good of his Church for ever, hee will ſhew himſelfe not only to be a God, but a living God, hee will ſhew all his attributes to be living attributes for the good of his people. Did God ſhew himſelfe active for his people in former times? much more may his Church in the time of the goſpell expect the Lord to manifeſt himſelf to be active amongſt them. Therefore we make uſe o • what we read of Gods activeneſs for the good of his Church in former times, to plead with God to ſhew himſelf as much active now. You ſhall ſee how the Church made uſe of the former activeneſs of God, Iſa. 51. 9. Awake, Awake, put on ſtrength, O arme of the Lord, awake as in the ancient dayes, in the generations of olde. Art not thou it that hath out Rahab and wounded the Dragon? Art thou not it which hath dried the ſea, the waters of the great deep? &c. Thou haſt been active heretofore for thy people, oh be ſo ſti • . If they might make uſe of former times, much more in our times of the goſpell may we make uſe of former times, and plead with God, O Lord haſt thou not ſhewn thy ſelfe glorious in defence of thy people, in helping thy fervants in their great ſtraits, and in deſtroying thine enemies? wilt not thou be ſo ſtill? In the times of the goſpel, we may expect more activenes of God then ever he manifeſted ſince the world begun. Therefore when God would ſet out the ſtate of the Church of the goſpel, mark how he takes that title to himſelfe. Revel. 4. 9. The 4. living creatures (mentioned in the verſes before, by which is meant the ſtate of the Church under the goſpel) they give glory, and honour, & thanks to him that ſate on the throne, who liveth for ever and ever: and ver. 10. The 24. Elders fell downe before Him that ſate on the Throne, and worſhipped Him that liveth for ever and ever, and Chap. 5. 14. both joyne together, The 4. living creatures and the 24. Elders fell downe and worſhipped him that liveth for ever and ever. And Chap. 10. 5, 6. The Angell which ſtood upon the ſea, and upon the earth, lifted up his hand and ſware by him that liveth for ever and ever. Thus the attribute of Gods life is made uſe of for the ſtate of the Church in the goſpell, to ſhew how active God will be for them. Thence Heb. 12. 22. the Church is called The Cities of the living God.

Now then if we expect that God ſhould be a living God unto us, it becomes not us to have dead hearts in his ſervice. If God be active for our good, let us be active for his honour. A living and a lively Chriſtian is beautifull in the eyes of God and man. Let us labour not onely to be liviing, but to be lively for God and his cauſe. Abundance of ſervice, and good, may living and lively Chriſtians do in the places where they live, ſpecially in theſe times. But oh what a few are there who are active and ſtirring, and are carryed on by the ſpirit of wiſdome and zeale, for God and his cauſe! Away now with out cold and dead wiſhes, and luskiſh deſires, let us up, and be doing,Chriſtians muſt be living and lively. and the Lord will be with us. The adverſaries are lively, ſo ſaith the Pſalmift, mine tnemies are lively, and they are ſtrong, Pſal. 38. 19. We may well make uſe of that expreſſion too, our enemies they are lively and ſtrong; ſhall they be more lively and active for the Devill, and for their luſts, then we for the living God? As God is the object of our happineſſe as he is the living God, ſo wee are the objects of Gods delight as we are living too. God is not the God of the dead, but he is the God of the living.

We ſhould be lively and active, for we live upon the bread of life, and drink the water of life, we have lively Oracles, lively ordinances, therefore life and activity is required of us. Rom. 12. 11. Be fervent in ſpirit ſerving the Lord, 〈 in non-Latin alphabet 〉 . be burning, boyling up in your ſpirits, for you are ſerving the Lord, the living God, be boyling up in your ſpirits; dead ſpirits become not the ſervices of the living God.

Grace is called the Divine nature, and God (wee know) is a pure act, and it is called the very life of God. 2 Pet. 1. 4. Eph. 4. 18. It is impoſſible then but a Chriſtian muſt needs be active, ſeeing his grace is the very life of God in him.

By being lively and active, we ſhall prevent abundance of temptations, that otherwiſe will befallus: a dead luskiſh ſpirit is lyable to a thouſand temptations: as when the honey is ſcalding hot and boyling, the flies will not come to it; when it is ſet in the window and grows cold, then the flies come to it: ſo when the ſpirits of men are boyling hot for God, Belzebub the god of flies with his temptations, comes not then upon them, but when their ſpirits begin to cool, and grow dull and heavy, then comes Belzebub, then comes all manner of temptation upon the ſoule. The breath that comes from life, we know it is warme breath, but artificiall breath that is cold; the breath that comes from the body of a man, that's hot, but the breath that cometh from a paire of Bellows, that is cold, becauſe it is artificiall breath: ſo when men are cold in the ſervices of God, it is to be feared that their breath in praying and other duties, it is but artificiall breath, it is not the breath of life, if it were living, it would be warm. That was the reaſon why God would not have an aſſe offered him in the Law in ſacrifice, but his neck muſt be broken, becauſe the aſſe is a dull creature, God loves not dull creatures in his ſervice.

I remember I have heard of a people that worſhipped the ſunne for their god, they ſacrificed to the ſun a flying horſe; the reaſon was this, becauſe they would offer to the ſun ſomewhat ſutable to it; they honoured the ſun for the ſwiftneſs of his motion, and a horſe you know is a ſwift creature, and therefore ſomewhat ſutable, eſpecially having that emble me upon him, with wings. They that would honour the ſun as a god for ſwiftnes would not offer a ſnayle, but a flying horſe; ſo if wee do honour God for a living God, an active God, let us not offer ſnayles to him, dull, heavy, ſluggiſh ſervices, but quick and lively ſervices.

That which the Courtiers of Nebuchadnezzar flatteringly ſaid to him, that in the name of God ſay I to you, Live for ever, Joh. 6. 57. ſaith Chriſt there, As the living Father hath ſent me, and I live by the Father, ſo he that eateth me even he ſhall live by me. Chriſt was active, exceeding active in his way, in the work he was ſent about; Why? becauſe the living Father ſent him; ſo letus conſider, that in all our ſervices and employments, it is a living God that ſets us about them, and we ſhall be active as Chriſt was.

I am willing a little to inlarge this becauſe of the necesſity of it in regard of our preſent times, and give me leave to do it by telling you what this activeneſs is that I would put you upon in theſe three things.3 Things wherein Chriſtians muſt be lively.

Firſt, ſtay not for company in any good cauſe. An active ſpirit will not ſtay till he ſee others to accompany him, but if he muſt go, rather then the cauſe ſhould fall he will goe alone. Mark that ſaying, Iſa. 51. 2. I called Abraham alone and bleſſed him: 1. Be not diſcouraged, if God give thee an active ſpirit and others will not appear, God calls thee alone, and he will bleſſet hee.

Secondly, when you have company do not lag behind, but he willing to be formoſt rather then any cauſe of God ſhould ſuffer by your lagging;2. do not ſtay to have others go before you. Hence in Pro. 30. 31. amongſt the comely goings of many things there, the going of the he-goat is ſaid to be very comely, why? becauſe the he-goat uſeth to go before the flock. Thoſe that out of love to the cauſe of God are willing (if they be called to it) to goe before the flock, they goe comely in the eyes of God.

Thirdly, do not forbear the work till all difficulties about it be firſt over. That is a ſluggiſh ſpirit that wil not ſet about the work till they can ſee how all the difficulties about the worke are or may be removed. You muſt up and be doing, be doing preſently, fall to the worke, and then when you are working, wiſely to prevent and avoid the difficulties that come in it; As thoſe active ſpirits did that we read of in Nehem. 4. 17. when they were at work, with one of their hands they wrought, and with the other hand they held a weapon; they did not ſtay the building of the wall of Jeruſalem till all their adverſaries were quaſhed; but prefently they fell to it, and with one hand they wrought in the work, and with the other held a weapon. This is an active ſpirit.

Further, we muſt not be active in a ſudden mood, & upon a meer flaſh, and ſo gone,Active & yet ſolid. but in a conſtant ſolid way; Active, yet ſolid. Many indeed are ſtirring and active for the preſent, but as the flame of a wiſpe of ſtraw that makes a noiſe, and a great ſtir for the preſent, but ſoone after there remains nothing but black dead aſhes. But we muſt be conſiderately active; Therefore obſerve, the Scripture ſaith (ſpeaking of the Saints ſpecially in the time of the Goſpel) that they are lively ſtones (you know the place of Peter) What a ſtone, and yet lively? A ſtone of all things is the moſt dead thing,1 Pet. 2. 5. and ſo it is uſed to ſet out a dead ſpirit in that ſtory of Nabal, when Abigail came to tell him of the buſineſs of David, the Text ſaith, that his heart dyed within him, and became as a ſtone. What is this but to ſhew, that though we muſt be lively and active, 〈…〉 muſt be ſolid, firme, and ſubſtantiall in our activeneſs; and again, that when we are ſolid, firm, and ſubſtantiall, yet we muſt be active. There are many that know not how to be active ſolidly, and therefore grow ſlight and vain in their activity: and many others ſtriving to be ſolid and ſubſtantiall, they quicly grow dull: many through a kind of affected gravity, they would forſooth be accounted ſolid and wiſe, and ſo become at laſt dull, and heavy, and of very little uſe in the Church of God. Take heed of either, and labour to compoſe both together, that is acceptable to God, to be living ſtones before him.

Ver. 11. Then ſhall the children of Judah, and the children of Iſrael be gathered together, &c.

Here you have a promiſe both to Iſrael and Judah together. Great was the enmity between Judah and Iſrael heretofore. They worſhipped the ſame God, but in divers manners. One worſhipped God according to his owne inſtitution, Judah did. And Iſrael worſhipped the ſame God, but after their own ways, according to their own inventions, ſo as might beſt ſute with their politique ends. There was a great deale of bitterneſſe and vexation between theſe two people, though worſhipping the ſame God; and God here makes it a great matter to bring theſe two together, that they ſhould be gathered together in one. For that here wee have the promiſe: Firſt, that there ſhall be an union: Secondly, that there ſhall be an union under one head.

Firſt, that there ſhall be an union. Hence then the firſt obſervation is this:

The enmity of ſuch as ſeem not much different in matters of Religion, and yet do differ, is ſometime exceeding great and bitter.

There ſhall be an union between Judah and Iſrael ſaith God. Here is a mercy,Obſer. here is a wonderful worke of the Lord. In that God doth I ſay make this ſo great a matter, this obſervation doth ſpring forth of the Text clearly, that many times between ſuch as profeſſe the ſame Religion, and ſeem not to differ much, and yet do differ, their oppoſitions are moſt bitter and ineconcileable, and requires a mighty worke of God to bring them in and reconcile them.

It appears it was ſo between Judah and Iſrael. I will give you but one Text for it, 2 Chr. 28. 9. The Prophet Obed tells the children of Iſrael, when he came to reprove them after the ſlaughter committed by them upon the children of Judah, ſaith he, Ye have ſlain them in a rage that reacheth up to heaven. What a rage was this this? and yet thus the people of Iſrael were inraged againſt the people of Iudah, their oppoſition was very bitter, yea, more bitter were they many times one againſt another, then they were againſt the Heathen, the Philiſtims, and Aſſyrians, and Egyptians that were round about them, they were nothing ſo bitter againſt them, as they were one againſt another.

Thus it hath been, and (untill that bleſſed time come that here is ſpoken of in the Text) thus it will be. You know the Calviniſts and Lut he rans, though they agree together againſt Papiſts in the main fundamental things, yet • h the bitterneſſe of their ſpirits one againſt another! A Lutheran is ſcarce ſo bitter againſt a Papiſt as he is againſt a Calviniſt. Luther himſelf complaineth,Non ſolum hoſtes palam impij perſequuntur nos, ſed etiam hi qui fuirunt dulces amici noſtri, qui anobis acceperunt doctrinam Evangelij, fiunt infencisſimi hoſtes noſtri perſequentes nos acerime. Not only open wicked men are our enemies, but even our frends, and thoſe that at firſt received the doctrine of the Goſpel from us; even they perſecute us moſt bitterly. And he complaineth in particular of Zuinglius; Zuing. (ſaith he) accuſeth me of my wickedneſs, of any cruelty, ſo that the Papiſts doe not teare me ſo much as theſe my friends.Nihil eſt ſcelerum aut crudelitatis, cujus me non reum agat, adeo ut nec papiſtae me ſic lacerunt hoſtes mei, ut illi amici noſtri. Ep. ad Mich. Stifelinum. Again, ſpeaking of Coroloſt adius, Infenſior mihi eſt quam ulli hactenus fuerint inimici. Luther. ep. ad Spalatinum. He is more deadly againſt mee, more ſet againſt me then ever any of my enemies were. Even hee that God did ufe together with Luther for great ends and purpoſes for the furtherance of the Goſpell, yet ſuch bitterneſs was between them.

And hath it not been ſo amongſt us? Thoſe that are Proteſtants and ſuch as are nick-named Puritans, though they do agree in all the fundamentall points againſt popery, yet becauſe there is ſome difference in matter of diſcipline and ceremonies, Oh what bitterneſſe of ſpirit is there? and it is ſo much the more ſinfull in thoſe who ſay themſelves that diſcipline and ceremonies are but in different things, they themſelves are ſpecially to be blamed for bitterneeſſe on their ſide, becauſe the conſcience of the other is bound up and cannot yeeld, yea, not only ſuch as doe contend againſt popiſh diſcipline, but ſuch as doe goe a further degree in reformation of diſcipline it ſelfe, yet becauſe they are differing in ſome few particulars, oh the bitterneſs of ſpirit that is many times even among them!

Theſe are times that call all the people of God to ſee what they can agree in, and in that to joyne againſt the common adverſary, and not to tear one another by diſſentions. God may juſtly give us over to our adverſaries, if we agree not among our ſelves, and they may chaine us together: Perhaps a Priſon may make us agree, as it was ſaid of Ridley and Hooper; though Ridley ſtood much againſt Hooper in point of ceremonies, and they could not agree, yet when they came to Priſon they did well enough there.A priſon will make men to agree. The Lord deliver us from that medicine of our diſſentions, that wee be not made ſo to agree; Yea that we be not ſodered together by our own blood.

Secondly,2. God hath a time to gather Judah and Iſrael both together, that is, to bring peace to his Church: God hath a time to gather all his Churches together in a way of peace, that there ſhall be an univerſall peace amongſt his Churches.

For thought it is true it be meant here of Judah and Iſrael literally, yet Iſrael and Judah is to ſet out to us all the Churches of God that ſhall bee afterwards among the Gentiles: and as God will fulfill this Scripture literally, ſo he will fulfill it in the ſpirituall ſenſe, to bring Judah and Iſrael, that is, all the Churches of God to be under one head. Iſa. 11. 13. Ephraim ſhall not envy Iudah, and Iudah ſhall not envy Ephraim. Ephraim envyed Judah, becauſe Judah challenged to himſelfe the true worſhip of God, and Judah on the other ſide envyed Ephraim, becauſe hee was the greateſt, there was vexing ſpirits one againſt another: this ſhall not alvvays be, ſaith God, but the envy of Ephraim ſhall depart, I will take away this envious, this vexatious ſpirit. Thoſe two ſtaves the holy Ghoſt ſpeaks of in Zach. 11. 10, 11. 14. the ſtaffe of beauty, and the ſtaffe of bands, they were both broken, but God hath a time to unite together again, and for that mark that excellent prophecie in Ezek. 37. 16, 17. 22. 24. There you ſhall find fully ſet out Gods bringing Judah and Iſrael together, and joyning thoſe ſticks together again. Son of man (ſaith the Text there) take thee one ſticke and write upon it, for Iudah and for the children of Iſrael his companions, & then take another ſticke, & write upon it, for Ioſeph the ſticke of Ephraim, & for all the houſe of Iſrael his companions; and joyne them one to another into one ſticke, & they ſhall become one in thy hand. And then ver. 19. this is interpreted of the union of them, Behold I will take the ſtick of Ioſeph which is in the hand of Ephraim, & will put them with the ſtick of Iudah, & make them one ſticke, & they ſhal be one in mine hand: And verſ. 22. I will make them one Nation in the land upon he mountains of Iſrael, & one King ſhall be King to them all: And in the 24. ver. that King is ſaid to be David which we ſhall afterward ſhew more fully, when we ſhall come to ſhew this head that they ſhall be under. Now this God hath never yet fulfilled, that the ten Tribes, and Judah and Benjamine ſhould come together, and be ſet in one ſtick, he hath never ſet together the ſtaffe of bonds that was broken, and yet this muſt be done, and it is the great bleſſing of God upon his Churches, the bringing about of this union one with another. Mark that Text for this purpoſe, Ier. 33. God having promiſed having promiſed there in the 10. ver. that in the latter dayes he would bring Judah & Iſrael together, and build them up at firſt: then in the 14. verſ. Behold the dayes come, ſaith the Lord, that I will perform the good thing which I have promiſed unto the children of Iſrael, & to the houſe of Judah. What is that good thing that God had promiſed to the houſes of Iſrael and Iudah? That good thing (my brethren) is the building them up together as they were at firſt; that is the good thing. Behold how good & pleaſant a thing it is for brethren to live together in unity: It is like the precious ointment upon the head that ran downe upon the beard, even Aarons beard, that went down to the skirts of his garments, as the dew of Hermon, & as the dew that deſcended upon the mountains of Zion, for there the Lord commanded the bleſſing, even 〈…〉 the Churches of God where there is this 〈…〉 here is God commanding bleſſing,The 〈◊〉 of the Churches 〈◊〉 . that 〈…〉 powerfully; commeth efficaciouſly, and blesſing of life, and life for evermore. O who would not then love union and peace in the Churches! Zach. 14. 9. The Lord ſhal be King over all the earth, in that day ſhall there be one Lord, & his name one. The Churches now, they have one Lord, they all acknowledg God & Chriſt to be their Lord, yea but this Lord hath not one name, though they all pretend to Chriſt, & that they will honour Chriſt, and ſet up Chriſt, yet this one Lord hath many names. But here it is prophefied that there ſhall be but one Lord, and his name ſhall be but one neither. And Zeph. 3. 9. Then will I turne to a people of a pure languag that they may all cal upon the name of the Lord & ſerve him with one conſent. 〈 in non-Latin alphabet 〉 The word in the Originall is, one ſhoulder; all the people of God ſhall have but one ſhoulder that they ſhall ſet to the ſervice of God. O bleſſed time when they ſhall come ſo to be united as to have but one ſhoulder! And the greater will this bleſſing be of Iudahs and Iſraels gathering together, if you conſider theſe two things (I beſeech you obſerve them) and I goe no further then this very Scripture I am now opening to you.

Firſt, that they ſhall have this perfect union together even then when Iſrael ſhall be as the ſand of the ſea:1. when there ſhall be ſuch multitudes comming in and flocking to the Church, yet then they ſhall be united into one, and then there ſhall be peace in the Churches. It is not a hard matter when there are but very few of a Church, perhaps halfe a dozen or halfe a ſcore, for them then to be of one mind, and to agree in one lovingly together, and to have no diviſions nor diſſentions among themſelves; but when a Church grows to be a multitude, and a great many, then there lies the difficulty. When did ever any Church though never ſo well conſtituted at firſt, but increaſe in diviſions and diſſentions, as they increaſed in number and multitude?

You ſee you find it very hard when you have any meeting in any ſociety, when any buſineſs concerns a great many, you finde it I ſay a very hard thing ſo to agree together as to be of one and the ſame mind.A hard thing to a agree wh • there are many. An inſtrument, as a watch or any thing that hath many wheels, is ſooner out of frame then that which hath but a wheele or two. So when a great many come together about any buſineſſe, it is mighty hard to bring them to be united in one. There are few families that have many perſons in it, but quickly diſſentions and brablings grow among them: perhaps where there are two or three in a family they keep well enough together: but where there are many, where there are but ſeven in a family, they cannot ſo well agree, nor ſo long a time together as the ſeven Devills did in Mary Magdalen, they agreed better and longer then many a ſeven in a family: But God hath made this promiſe to the Church, that though it ſhall increaſe as the ſand on the ſea ſhore, and that multitudes ſhall come flocking to the Church, yet they ſhall be all gathered together into 〈◊〉 under one head, and they ſhall have peace, for certainly that is the •• 〈◊〉 of the holy Ghoſt here.

Secondly,2. They ſhall agree in one, not only when they are multitude, but when they ſhall come to enjoy their full priviledges, and the full liberty that Chriſt hath purchaſed for them, even then there ſhal be a bleſſed agreement. For it is ſpoken here of thoſe times when they ſhall come under one head, and Chriſt alone ſhall rule them, and not mens inventious; Chriſt will grant his Church thoſe priviledges that he hath purchaſed for them, & rule them according to thoſe, and then there ſhall be a bleſſed agreement among them all. Men now think it imposſible that the Church ſhould have thoſe liberties Chriſt hath purchaſed without diſſentions, oh ſay they, grant them but ſuch and ſuch things, let them have but ſuch liberty as they ſpeak of, and we ſhall have nothing but brabling and diviſions; what ſhall every man be left to do what he liſt? why then we ſhall have nothing but breaches in the Church, and heart-burning one againſt another. No, Chriſt hath never purchaſed ſo much liberty for every man to do what he liſt in things apparently unlawfull againſt the common principles of Religion, In thoſe there may be compulſion. But that liberty that Chriſt hath purchaſed, is the lawful uſe of the things of indifferency, and the lawfull uſe of his ordinances. And though now men think that even in ſuch things that are in themſelves indifferent, if men be left at their liberty, there will be ſuch heart-burning, & ſuch diſſentions, and no peace at all in the Church; they are much miſtaken in this, for the onely way to have true peace in the Church, is to leave things as Chriſt hath left them, & to force nothing upon mens conſciences that Chriſt would not have forced, this is the way of peace; and the ſpecial way of diſſention (we have had experience of it) hath been and ever will be, the urging upon mens conſciences thoſe things Chriſt would not have urged, this is it that makes the greateſt rent & diviſion in the Church.Vrging things indifferent the cauſe of diviſions in the Church The urging of uniformity in all indifferent things as neceſſary to unity is a moſt falſe principle, you wil finde it ſo. It is a principle that many have been led by, but it is an extream, falſe, and corrupt principle, and is and will be found to bee the cauſe of the greateſt diſtractions. VVhen this time comes that is here propheſied of, there ſhall not be any ſuch neede of any Antichriſtian chaine, to chaine the ſervants of God together, but they ſhall be one without any ſuch doings. It is true, Papiſts and Prelaticall men, they cry out of others; there are ſuch diviſions among them ſay they, none of them can agree, there is more uniformity and unity with us than there is with them, every one there among them runs up and downe and doth what he pleaſeth.

Marke theſe two Anſwers to that.

Firſt, They have little cauſe to brag of their unity if we conſider all; for in the meane time though many thouſands of Chriſtians, and hundreds of faithful, painful, and conſcionable Miniſters of God that did more ſervice to God and his Church then ever they wil • • o, though they be baniſhed out of their countrey, and put 〈…〉 •• remities, and endure ſore afflictions for 〈…〉 •• ch of unity with them at all, though 〈…〉 things they have cauſed many 〈◊〉 〈…〉 . This is no breach of unity with them.

But ſuppoſe by their power they could have brought all to an uniformity, in their own inventions and innovations as they deſired. What then? they have little cauſe to brag of that unity neither. Certainly there the remedy would have been worſe then the diſeaſe, and work a greater miſchief. Their bragging then of unity would have been no other but thus, as if a couple of priſoners chained to a block, and kept cloſe all day, ſhould ſee others goe abroad in the ſtreets at a diſtance, and they ſhould cry out to them, Why doe you not take example by us? you keep at a diſtance one from another, doe you not ſee that we keepe cloſe together from morning to night? pray take example by us, and do not go ſo diſtant one from another. Would not ſuch an argument be moſt ridiculous? What is the reaſon of their union but their choine? Certainly there is the ſame argument in theſe mens pleading for that uniformity that they force men to by ſuch a kinde of Antichriſtian chaine.

What breach of unity is it if in a broad ſtreet one goes a little diſtant from another? and ſo what breach is it if in matters of indifferency one take one way and another another? It is the corrupt and perverſe ſpirits of men that thinke they cannot have unity, and yet have things as Chriſt have left them. Chriſt needs no ſuch things to cauſe unity in his Church, the ſpirit of his people that ſhal love truth & peace is enough to cauſe that unity he would have. And O that this time that this gathering together were come, of all Churches to be made one, & be under one head! for abundance of miſchief is done now among the Churches, and in the world by the ſpirit of diviſion and diſſenſion. The Devil delights (eſpecially that devil that is the ſpirit of diviſion) to live in the region of the Church. There are ſome devils eſpecially that are ſpirits of pride, (as the dumb devil) and ſome of diſſention, and ſome of one kinde and ſome of another; and I remember Cajetan hath a note upon that place of the Goſpel, where our Saviour Chriſt caſt the devils out of the poſſeſſed man, Mar. 5. 8. 9 they beſought him that he would let them enter into the ſwine, & that he would not ſend them out of that Region, becauſe (ſaith he) they have ſeveral Regions where they moſt haunt, and they that are in ſuch a Region, they are loath to be put out of it, but would faine keep their place. Whether that be ſo or no we will not ſay, but this we ſay, that if their be any Religion in the world that the unclean ſpirit of diviſion loveth to be in, and is loath to be caſt out; it is the Region of the Church, for their he doth the greateſt miſchiefe. But Chriſt hath a time to caſt this unelean ſpirit out of the Region of the Church, and that ſo, as hee never ſhall returne any more.

This point in regard we meet with it ſo fitly, and is ſo fully agreeable to the neceſſity of our times, I cannot tell (though I go a little beyond the ordinary way of expoſition) how to get off from it.

This union of the Churches is that which will be the ſtability of it. You have an admirable place of this, Iſa. 33. •• . Thine eyes ſball ſee Jeruſalem a quiet ation habit. O that our eyes migh • 〈◊〉 bleſſed 〈◊〉 behold Jeruſalem a quiet habitation, then we ſhould be will 〈…〉 hold Simeon to ſay, Lord now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation.

Marke then what followes, a quiet habitation, a tabernacle that ſhall not be taken down, nor one of the ſtakes thereof ſhall ever be removed, neither ſhall any of the cords thereof be broken, but there the glory of God will be unto us a place of broad rivers and ſtreames, wherein ſhal no galley with oare, neither ſhal gallant Ship paſſe thereby. The kingdoms of the world though they ſeem to be built upon mountaines, yet God will toſſe them up and down, and they ſhall come to nothing: but the Church when it is made a quiet habitation (obſerve it) though it be but a tabernacle & ſet upon ſtakes, yet this tabernacle ſhall not be taken downe,The bleſſedneſse of union. nor one of the ſtakes thereof ſhall ever be removed, though it be tyed by lines, yet not a cord thereof ſhal be broken. Yea in this the glory of the Church doth conſiſt, for ſo ſaith the Text there, when it is a quiet habitation, the glory of God ſhall be there, God ſhall dwell among them as a glorious God.

No Church more honourable then the Church of Philadelphia, for that is the Church the Adverſaries muſt come and bow before. Rev. 3. 9. and that Church carryeth Brotherly love in the very name of it, for ſo it ſignifies.

Cant. 6. 9. My dove, my undefiled is but one, the onely one of her mother. What followeth? The daughters ſaw her and bleſſed her, yea the Queens and the Concubines, and they praiſed her. When Chriſts dove and undefiled comes once to be but one, the daughters ſhall ſee her and bleſſe her.

Eſay, 11. 7. 8. &c. There you have a promiſe of Judah and of Ephraims joyning together. Mark what followes, Chap. 12. 1. In that day thou ſhalt ſay, O Lord, I will praiſe thee. (Obſerve, In that day.) And again, ver. 4. In that day ſhall you ſay, Praiſe the Lord, proclaime his Name, declare his doings among the people, make mention that his name is exalted, Sing unto the Lord, for he hath done excellent things; cry out and ſhout thou inhabitant of Zion. Then indeed God doth excellent things, when he makes Ephraim and Judah come to be but one. Therefore ſaith the Apoſtle, 1 Cor. 12. 31. Yet ſhew I unto you a more excellent way, What is that way? In the Chapter following he falls upon the commendation of Love, where you have the higheſt commendation of it that is in all the book of God; that is the more excellent way. Cant. 3. 9. There the Church is compared to the Charet of Solomon: The pillars of it (ſaith the Text) were all of ſilver, the bortome thereof gold, the covering of it of purple, and the middeſt thereof being paved with love. Then indeed doth the Church ride in triumph in her Charet, when there is much love and peace in the midſt of it.

It is true (my brethren) conſidering the weakeneſſe and peeviſhneſſe of mens ſpirits (yea of good men as well as evil) we may wonder how ever this ſhall come to paſſe; Is it poſſible that this ſhall ever be ſo? Indeed it muſt be a mighty work of God to do it. We muſt not think to effect it by ſtrugling one with another, and to ſay 〈◊〉 will make them be at peace and unity, or they ſhall ſma •• 〈…〉 pull them together by Law. This will not do it, 〈…〉 for the accompliſhing of this great thing. Ier. 33. 3. Thus 〈…〉 , Call unto me and I will anſwer thee, and ſhew thee great and mighty things which thou knoweſt not. What are thoſe great and mighty things that we muſt call to God for? Amongſt others this is one principal one, ver. 7. I will cauſe the captivity of Judah and the captivity of Iſrael to returne, and will build them as at the firſt, and ſo make them bochone. And then ver. 9. It ſhall be to me a name of joy, a praiſe & an honour before all the Nations of the earth, when they ſhall heare of all the good that I doe unto them. Marke, joy, praiſe, honour, yea a name of joy, praiſe, honour, followes upon this bleſſed union, and that before all the Nations of the earth. For the accompliſhment of this. Come Lord Jeſus, come quickely! Yet let us further obſerve the difference between the ſcattering of the wicked, and the ſcattering of the Saints. Judah & Iſrael they were ſcattered, but, now they ſhall be gathered together.

There is a great deale of difference between the ſcattering of the Saints,Obſer. and the ſcattering of the wicked: When God ſcatters the Saints, he ſcatters them that they may be gathered; when he ſcatters the wicked, hee ſcatters them that he may deſtroy them, Pſal. 68. 1. Let God ariſe, and let his enemies be ſcattered: How ſcattered? As ſmoake is driven away; ſo drive them away. Smoake you know is driven away and ſcattered, ſo as it comes to nothing. Pſal. 144. 6. Caſt forth lightning and ſcatter them, ſhoote out thine Arrowes and deſtroy them. This is the ſcattering of the wicked: but as for the Saints, they may be ſcattered, but it is to ſpread abroad the goſpell by them in the world. Acts 8. 4. The Text ſaith, They that were ſcattered abroad by reaſon of the perſecution of Saul, went every where preaching the word: but within a while our God ſhall come and all his Saints with him, and hee will gather together the out-caſts of Iſrael, with abundance of mercy: ſo Micah. 46. In that day ſaith the Lord, I will gather her that is driven out & her that I have afflicted; and Eſay, 54. 7. For a time, for a ſmall moment have I forſaken thee, but with great mercies I will gather thee. God will gather his people with great mercyes. God hath (my brethren) fulfilled this in a great part, in our eyes even this day. Many of thoſe that were driven out of their places and Countryes, thoſe that were afflicted, and thoſe the land could not beare, God hath gathered together theſe out-caſts of Iſrael.

Let every one take heed how he hinders this worke of the Lord, and how he addeth affliction to thoſe that have been afflicted.

Again further. They ſhall be gathered together in that day, That is, in the time of the Goſpel, when that ſhall prevail then Judah and Iſrael ſhall be gathered together. Then, The more the Goſpel prevailes, the more peace there ſhall be. Obſer. The Goſpell is not the cauſe of diviſions The Goſpel is not the cauſe of diviſions then, of ſeditions, of factions; No, It is a goſpell of peace; the Prince of it is a Prince of peace, the Ambaſſage of it is an Ambaſſage of peace. It is next unto blaſphemy, if not blaſphemy it ſelfe, to ſay that ſince the preaching and profeſſion of the Goſpel, we had no peace, but it cauſes act 〈…〉 and diviſions among the people. It is true, people that are in the darke 〈…〉 and quiet together, as it is ſaid of the Egyptians, when they were in the darke for thoſe three dayes together, they ſtirred not from their ſtooles, there was no noiſe among them; ſhall the light be blamed becauſe afterward when it came, every one ſtirred, and went, one, one way and another, another? ſo when we were in groſſe darkneſſe, we ſaw nothing, we knew nothing; Now light begins to breake forth, and here one ſearcheth after one truth, and another after another, and yet we cannot attaine to perfection; ſhall we accuſe the light for this?

Yea but we ſee too apparently that thoſe that ſeem the ſtricteſt of all, that would worſhip God (as they ſay) in the pureſt manner in his Ordinances; yet there are woefull diviſions and diſtractions even amongſt them. How then is the Goſpel a Goſpel of peace? But a word in anſwer to this; To ſatisfie your conſciences, that the Goſpel may not be blamed, for indeed where the Goſpel comes, there is promiſed peace. Conſider this one reaſon that may be given for it. Becauſe ſo long as we are here we are partly fleſh and partly ſpirit. Yet thoſe that have the Goſpel prevaile with their conſciences, they come to be of this temper, that they cannot move any further then they can ſee light for, and their conſciences will give them leave.

But now other men they have more liberty, they indeed quarrel not one with another, why? becauſe they have wide, checker, lyther conſciences, & having ends of their owne they will yeeld to any thing for the attaining of thoſe ends;The reaſon why godly men are not ſo yeelding as others. ſo that here they have this advantage, that if they ſee that the contention will bring them more trouble then they conceive the thing is worth, they will condeſcend though it be againſt light of conſcience. But other men upon whom the light of the Goſpel hath prevailed have that bond upon conſcience, that though all the world ſhould differ from them, they muſt be content to lye down and ſuffer, they cannot yeeld, though you would give them all the world they cannot go againſt that light. But indeed they may ſearch, and it may trouble them that their apprehenſions of things ſhould be different from the apprehenſions of their brethren, and that they cannot yeeld to that which their brethren yeeld too. It is true, they ſhould be humbled, and ſuſpect their hearts, and look to themſelves, and fall down before God and pray, and uſe all means for advice and counſell, and conſider of things again and again. Well, but ſuppoſe they have done all this, and yet the Lord doth not reveale to them any further light, though it be a ſad affliction to them yet they muſt lye down under it, for they cannot yeeld, one known truth is more then all the world, therefore unleſſe others will beare with them in their infirmity, they muſt ſuffer whatſoever men will lay upon them.

True indeed, the world calls this ſtoutneſs, and ſtifneſſe, and being wedded to their own opinion. But they know it is otherwiſe, they can appeal to God and ſay, Lord thou knoweſt what a ſad affliction it is unto me that I cannot ſee what my brother ſees, and that I cannot yeeld to what my brother yeelds to, thou haſt hid it from me: I 〈◊〉 wait upon thee till thou ſhalt reveal it, & in the 〈…〉 and not make diſturbances in the places vvhere I come, but pray, 〈…〉 for light, and that thou wouldſt incline the 〈◊〉 of my brethren unto me, 〈◊〉 they may not have hard thoughts of

Do but thus, thou ſhalt have peace with God, and in thine own heart howſoever. But again marke, Judah and Iſrael they ſhal be gathered together.

So ſoone as any are converted to the faith,Obſer. they are of a gathering diſpoſition. They deſire to gather to the Saints preſently. Every childe of God that is converted is a gatherer,The Saints love to gather together. 〈 in non-Latin alphabet 〉 as Solomon is called Eccleſiaſtes, ſo in the Greeke, but the Hebrew word is interpreted by ſome a ſoule gathered, becauſe it is in the faeminine genger. None in the world love good fellowſhip ſo much as the Saints of God. They fly as doves to their windows, & doves you know uſe to fly in great flocks, thouſands together. The more ſpirituall any one is, of the more joyning & uniting nature he is. Thouſands of beames of the Sun will meet together in one better then the beams of a candle will doe. The Saints of God in the Apoſtles times when they were converted, it is ſaid, they were added to the Church, they gathered preſently. So in Eſay. 66. (it is an obſervable place) ver. 20. the Text ſaith, They ſhall bring their brethren as an offering to the Lord out of all Nations, upon horſes, and in chariots, &. in litters. How comes this? There ſhall be many that dwell a great way off. they ſhall not make that their excuſe for their not joyning to the people of God, becauſe they are afar off, It is a great journey; No, but there be horſes to be got: But it may be ſome cannot ride? Then get Charets: But ſome perhaps are ſo weake that they can neither ride on horſes nor in Chariots, then they will get litters, and litters you know are to carry weake & ſick perſons. This ſhews the intention of ſpirit that is in the people of God to be gathered to the Church, either to be carryed on horſes, or in Chariots, or in litters, one way or other they will come and joyn themſelves to the people of God. For there is the preſence of Chriſt, and the protection of Chriſt, and the comunication of Chriſt in their union and communion, and where the carcaſſe is, there will the Eagles reſort. O they love alife to be going towards Sion, gathering one to another, as in Pſal. 84. 7. They walk from ſtrength to ſtrength, and at laſt they all appear before God in Zion. From ſtrength to ſtrength, that is thus: From one place of the Country perhaps there comes halfe a ſcore, or twenty, to go toward Zion, and perhaps before they come to ſuch a town or turning, they meet with halfe a ſcore more, & ſo they grow ſtronger; when they are a mile or two further, perhaps they meet with another town coming, and they joyn preſently & are ſtronger, and ſo they go from ſtrength to ſtrength comfortably together till they come before God in Zion

They ſhall appoint themſelves one Head.

Although they be multitudes, & be as the ſand of the ſea, yet this is no great matter, unleſs they come under one Head, & a right Head too. It is not multitudes that is a ſufficient argument of truth. A multitude coming under one Head, under Chriſt as one Head, they are the true Church. The Papiſts they give this Note of the Church, Univerſality, that there are ſo many Papiſts in the world. We muſt not regard people how 〈…〉 they are, but under what Head they are: They ſhall be gathered undermine Head, looke to the Head they follow; for ſo S. Paul tells us that there ſhall be an Apoſtaſie before the revelation of that man of ſin, 2 Theſ. 2. 3. And Rev. 1. 3. 3.

All the world wandred after the beaſt: and ver. 2. The dragon gave him his power, and his ſeat, and great authority: and Rev. 17. 1. The whore ſitteth upon many waters; & ver. 15. theſe many waters are interpreted to be peoples, and multitudes, and nations, and tongues. The whore doth ſit upon them, that is, doth uſe them vilely, and baſely, ſits upon the very conſciences of them in a baſe manner, as if a whore ſhould ſit upon you and keep you under. And who doth ſhe ſit upon? upon peoples and multitudes. It is not an argument then of a true Church though they are multitudes, though they be as the ſand of the ſea, though they be gathered together, for they muſt be gathered under one Head, under Chriſt. Secondly, Neither is Unity a ſufficient argument of the verity of the Church. They ſhall be gathered together. they ſhall be joyned together in one way, with one conſent; yea but if it be not under one Head, it is like Simeon & Levi, brethren in iniquity. It is not enough that we be one, unleſs we be one in Chriſt; and that is a bleſſed union: For a great deale of unity there ſhall be under Antichriſt, Revel. 17. 13. Theſe have one minde (ſaith the Text) and they ſhall give their ſtrength & power to the beaſt. And Chap. 18. 5. Her ſins reach unto heaven. Their ſins cleave together, and ſo get up to heaven. A union of perſons, and a union of ſins there is amongſt them. The Turks have as little diſſention in their Religion as any; 〈 in non-Latin alphabet 〉 . they are allunited in one. But well may that garment have no ſeame, that hath no ſhape. And a notable place we have in Pſ. 83. 3. 4. 5. &c. They have conſulted together with one conſent, they are confederate againſt thee. There are two or three things exceeding obſervable in this Scripture about the union of the wicked: Firſt you have ten Countreys joyn together againſt the Church; there is the Edomites, the Moabites. &c. And it was not by accident that they joyned, but in a deliberate way, They conſulted together, and not onely conſulted together, but conſulted together with one conſent, or heartily, for that which is tranſlated there with one conſent, the word in the Hebrew is, 〈 in non-Latin alphabet 〉 • micus •• aro, ſed • agis amica Vetas. Potius quam aliquid regno Chriſti & gloriae ejus decadat, ruat non solum pax, ſed 〈◊〉 & terrae. Luther. with heart together, their very heart was in the conſultation; but mark, it was againſt thy hidden ones, ſo ver. 3. Let them conſult together, let ten of them conſult together, and conſult with their hearts, yet the Saints are Gods hidden ones. Eſay 54. 15. They ſhall ſurely gather together, but not my me; whoſoever ſhall gather together againſt thee ſhal fall forthy ſake. My brethren, Peace, though we ſhould all deſire it, yet ſo as not to have it too chargeable: Peace is then too chargeable when it coſts us the loſſe of any truth. Take heed of any ſuch coſtly Peace: There may hand joyn in hand together in wickednes, yet they ſhal not be unpuniſhed, Pro. 16. 5. And Nah. 1. 10. While they are folded together as thorns, they ſhal be devoured as ſtubble fully dry. Wicked men they are as thorns to prick the people of God, yea they are thorns •• lded together, there is a peace amongſt them: yet though th •• be folded •• gether, they ſhall bedevoured, they ſhal be 〈…〉 diviſion that comes by truth, is beter then the union that comes by 〈…〉 a noble ſpeech of Luther, Rather then any thing ſhould fall of the Kingdome of Chriſt and his glory, let not onely peace 〈◊〉 , but let heaven and earth goe too: ſo wee ſhould love peace,

The Sixth Lecture July. 1642. HOSEA 1. the middle of the 11. verſe.

And appoint themſelves one head, and they ſhall come up out of the land.

FRom the tenth verſe to the end, you have heard that God promiſeth mercy to an Iſrael that he will in time raiſe up: although for that Iſrael to whom the Prophet ſpake, they ſhall go into captivity and ſhall not returne as Judah did.

Secondly, Mercy to Iſrael and Judah both together, and that firſt, In the multitude that ſhall be gathered, ſecondly, In the excellency of the ſtate of the Church at that time above that which was before; before they were People, but then they ſhall be Sons: Thirdly, In the unity of them, Iſrael and Judah ſhall be both gathered together under one head. Some time was ſpent in the laſt exerciſe about unity, and the excellency of the unity of the Churches; wherein we laboured to convince you that uniformity in judgement, and practice is not neceſſary for unity in the Churches, for unity of hearts. It is a falſe principle that runnes in the world, that all men muſt needs be brought to believe and doe the ſame thing or elſe there can be no peace. If we would have light let in to us, we muſt ſo priſe it as to be willing that in the diſcuſſion of truths there ſhould be ſome hazard of ſome differences in leſſer things. If a man have a houſe cloſed on every ſide with a thick brick-wall, and he is ſo deſirous to keepe his houſe ſafe and ſtronge, that he will rather all his dayes ſit in the darke, then be at the trouble to have a hole digged or a few bricks broken to let in any light, wee would accuſe that man of folly. It is true indeed, we muſt not be ſo deſirous of light as to break ſo much of the wall as to indanger the houſe, we muſt keepe that ſafe; but yet it is hard to let in light but there will be ſome bricks taken away, and there muſt be ſome trouble. A childe when he ſees the work-man with his tooles breaking the wall and making a deale of rubbiſh, hee thinks he is pulling down the houſe, but a wiſe man knows it is but a little trouble for the preſent to let in light that ſhall be for the beauty of the houſe afterward.

Unity in the Churches is lovely. But it muſt be under one head.

They ſhal be gathered together and appoint themſelves one head.

Agreement in errour is farre worſe then diviſion for the ſake of truth. Better to be divided from men that are erroneous, then to agree with them in the wayes of their arrour. A company gathered without the covenant of peace, without the obſervance of Gods law is a headleſſe multitude, ſaies Bernard, it hath much of Babylon, but little of Jeruſalem.

What is this Head?

I finde both the Jewes and divers of the •• cyents, Theodoret, Cyrill and others, that would make this head to be Zerubbabel, and onely to have reference to the returne of the people from their Babyloniſh captivity.

But this certainly cannot be upon theſe two reaſons, to name no more.

Firſt,Vbi ſive ſaedere pacis, ſive obſervantia legis, ſive diſciplina & regimine Acephala multitudo congregata fuerit, non est civitas ſed confuſis, Babylonem exe hibet, de Hieruſalem nihil habet. Becauſe both Iſrael and Judah are here to joyne together and to returne out of the land: there it was Judah and not the ten Tribes that were delivered from their captivity. Secondly, Compare this Scripture with others that are but a Comment upon it, and we ſhall finde that Zerubbabel cannot be meant, Ezeck. 34, and 37. (you may reade the Chapters at your leaſure) In thoſe Chapters wee have expreſſions ſuch as plainly appeares they are but Comments to this Text of Hoſea (for Ezekiel propheſied after Hoſea did:) and eſpecially in the 37. Chap. we have a propheſie of the union of all the Tribes together, Judah and Iſrael, and ver. 24. David my ſervant ſhall be King over them, and ver. 25. My ſervant David ſhall be their Prince for ever. That one head that they ſhall have when they come together ſhall be David. And ſo in Chap. 34. ver. 23. I will ſet one ſhepheard over them, and he ſhall feed them, even my ſervant David: and ver. 24, I the Lord will be their God and my ſervant David, not Zerubbabel, Now by David we are to underſtand Chriſt cleerly, for ſo in other palaces, as Eſay, 55. 3. I will give unto you the ſure mercies of David, they can onely be meant of the ſure mercies of Chriſt, and ſo it is interpreted by S. Paul, Acts 13. 34. Therefore then we conclude certainly this is meant of Chriſt; Bern. Ser 5. de ded c. Eccles. and they ſhall appoint Chriſt to be their Head.

This is then the firſt great point that we have in this Text, a head-point of Divinity indeed, that JESUS CHRIST, is the head of the Church.

And ſecondly,1. 2. he ſhall be ſo appointed. We ſhall ſhew you what the meaning of that is when we come unto it.

JESUS CHRIST It is he that is the head for the Church,Chriſt the head of the Church. Obſer. The honor of the Church is in Chriſt their Head. and ſhal appear ſo hereafter further then now he doth. The Church is not a headleſſe multitude, it is a community of Saints that hath a glorious Head. That body cannot be contemptible that hath a Head ſo honourable. It is he that is the brightneſſe of the glory of his Father, in whom all fulneſſe dwelleth, yea, the fulneſſe of the Godhead bodily. It is he by whom all things conſiſts, that is the beginning of all things, he that is the head of Angels themſelves, Col. 2. 10. You are compleat in him which is the head of all principality & power.

The Head of Angels, how?

Firſt,How Chriſt the Head of Angels. becauſe the Angels are joyned together with the Church, and are part of the Church triumphant, and ſo Chriſt is their Head.

Secondly,1. 2. Yea the Angels have influence from him. That Grace which they have from God, which is beyond naturals; it is from Chriſt, for Chriſt is canalis gratiae, the channel of grace from God. Their eſtabliſhment in their condition it is from Chriſt, for it is not due to them in a natural way, yea the glor • they 〈…〉 with the Church, it is above that which is due to their naturals, and 〈…〉 from Chriſt.

2. H •• the head of all men, 1 Cor. 11. 3. The head of every man is Chriſt.

The head of every man, how? What are all men in the world the body of Chriſt? if he be the head, then it ſeemes they are all the members.

No, though Chriſt be the head of Angels,2. How Chriſt the Head of every man. yet Angels are not ſaid to be members of him, yea in the ſame place of the Corinths, God is ſaid to be the Head of Chriſt, and yet Chriſt is not a member of God. So that he may be the head of every man, and yet every man not a member of Chriſt.

The head of every man in regard of that ſuperiority that Chriſt hath over every man, and ſome kinde of influence even from Chriſt commeth to every man; he inlightneth every man that comes into the world.

Thirdly,3. How Chriſt the Head of all things. Yea, hee that is the head of his people, of his Church, is the head of al things. Ephe. 1. 22. God hath given him to be head of all things to the Church. Mark it, it is a moſt admirable place, that Chriſt is the head of all things. But how? To the Church, for the ſake of the Church, as ayming at the good of the Church eſpecially. Sure it is the honour of the Church to have ſuch a head, that is thus the brighteneſſe of his Fathers glory, the head of Angels,2, The ſtrength of the Church in Chriſt their Head the head of every man, the head of all things for the good of his Church. And as their honour conſiſteth in it, ſo ſecondly it is their ſtrength.

Chriſt is the head of the Church in regard of the ſtrength that the Church hath by him. An oppreſſed multitude cannot help it ſelfe if they have no head, but if God ſhall pleaſe to give them ſtrength and a head, and that in a legall way, if they have hearts they may deliver themſelves from oppreſſion, this God hath done for us; if therefore God doth not vote us to miſery and ſlavery, if we be not a people given up of God to ruine, we may have help.

The Church is a communion of Saints oppreſſed here in the world, their ſtrength is in heaven, it is in their Head, that hath received all power to exerciſe for them, in him is their ſtrength, to him do they cleave, for him they bleſſe God even the Father, becauſe he is their ſtrength.

Thirdly, He is their head becauſe the Saints do hold all upon Chriſt, all that they have they hold in Capite, 3. The Church holds all on Chriſt. as the beſt tenure of all, the Tenure upon which the Saints hold all their comfort all their good in this world, it is in another way then other men hold it: other men have what they have through the bounty and patience of God; but the Saints hold all in Capite, in their head, in Chriſt, in the right they have in him.

Fourthly,4. Safety in Chriſt. Lutherus apud illus Satan eſt, ſed Chriſtus regnat & vivat. Their head, becauſe their ſafety is in him: though the Church, all the members be under water, yet all is ſafe when the head is above water, our head is in Heaven. It is a ſpeech of Luthers; He ſaith he was even as a Devil to them they did ſo accuſe him, but let Chriſt live and raign, Chriſt is above, the head is above water.

Fifthly, Their head in regard of his compaſſion to his Church and people.

The meaneſt member here below, if wronged, Chriſt is ſenſible of it.

When but the toe is trodden upon,5. Chriſt the Head hath compasſion of the members. the head cryes why doe you hurt me? Chriſt the head cryes, Saul, Saul, why perſecuteſt thou me? And obſerve, the meaner and poorer the Members of Chriſt are here in the Church, the more is Chriſt ſenſible of their ſorrowes and afflictions, and the more will he appeare for them, when he ſhall appear a head yet more gloriouſly then ever he hath done. For this that forenamed place Ezek. 34. from the 16. ver to the 26. is very notable. You ſhall finde there Chriſt is ſaid to be one ſhepheard to his people and a Prince to them; but mark what is promiſed, That he will binde up the broken, and bring back again that which was driven away, and ſtrengthen that which was ſick, but as for the fat of the flock and the ſtrong he well deſtroy them, and feed them with judgement; and he will judge between cattell and cattell, between the rams and the hee-goats, he will judge between the fat and the leane cattell; he will judge thoſe that thruſt with ſide & with ſhoulder, and puſh at the diſeaſed with their horns, untill they have ſcattered the ſheep abroad.

When Chriſt ſhall appeare, he will not ſhew ſuch reſpect to the jolly ſpirits of thoſe that were in the Church, to your brave, ſtout, jolly hearts, that would carry all before them with force; No, he will looke to the poor of the flocke, and thoſe that thruſt with the ſide, and puſhed with the hornes, and ſcattered the poor, and the leane; they ſhall be judged.

My brethren, have you not known times when ſtout-hearted and cruelhearted men have thruſt with the ſide, and puſhed with the horne, and ſcattered up and down in divers Countreys thouſands of the weake ones & tender conſcioned Chriſtians? VVell, but here is a promiſe, that Chriſt our head will come, and he ſhall be one ſhepheard, and he ſhall ſhew his tender affection toward the poor afflicted of the flocke, he ſhall take away from the land the evill beaſts, as you have it there in the 25. verſ. He is the head in regard of his compaſſion.

Sixthly,6. Chriſt the Head in regard of Guidance. Chriſt is their head in regard of guidance and direction. The body is to be moved and guided by the head: ſo all truths, all doctrines of Religion muſt hold on Chriſt; they hold on Chriſt in Capite, Coloſ. 2. 19. The Apoſtle rebuking worſhipping of Angels and other falſe opinions, he ſaith, that they did not hold of the head; All Doctrines in the Church therefore muſt hold of the head, and muſt not be obtruded upon the Church, but as they come from the head and hold there.

Seventhly,7. Chriſt the Head in regard of his Rule. And that principally, and which we muſt ſtick upon a while, which is intended here in the Text moſt of all. Chriſt is the head in regard of his rule, in regard of his government; and therefore he that is called one head here is called a Prince in thoſe two forenamed Chapters, Ezek 34 and 37. It would ſpend time needleſly to ſhew you in Scripture how Governours are called heads, that I ſuppoſe you are all acquainted with.

This therefore is the maine thing that we are now to open unto you, how Chriſt is the head of the Church in regard of his rule and government.

There are many things of concernment in this point.4. Things in church Government belonging to the Headship of Chriſt. I ſhall deſire to decline what poſſibly I may, all things that are controverſall, eſpecially with our brethren, & only ſpeak of what I think for the preſent you are fit to beare

Firſt then, There are four 〈…〉 eſpecially of the government of Chriſt in his Church, for which he is to be accounted the head.

Firſt, All Offices and Officers in the Church hold upon Chriſt and are from him as from the head.1. All offices hold on chriſt the Head As (you know) it is in a civill body, the Offices of a civill State holds of the King; holds upon him in a legall way, the power of the King being regular, it regulateth all power in all other Officers; that which is done, is done (you know) in the name of the King. So all the Officers & Offices in the Church, are in the name of Chriſt, they all hold on him.

Firſt,Three differences between civil Government and church Government. That there can be no officer nor offices in the Church, but ſuch as Chriſt himſelfe hath appointed, for they muſt hold of him, they muſt be by inſtitution. I beſeech you obſerve the difference between Officers in a Civill State, and Officers in a Church. A Civill State becauſe it directly reacheth but to the outward man, hath liberty to appoint what officers it pleaſe according to the rules of prudence and juſtice; to appoint more or leſſe according to the neceſſity of the Country & place.1. But it is not ſo in the Church, there we have no liberty to goe according to the rules of prudence meerly, to erect any office, becauſe we think it may make for the good and peace of the Church; I ſay, therefore to erect any new office that is not erected before in the Word, we have not that liberty, we cannot do it, we are too bold if we ſhall do it, for ſuch an office will not hold of the Head. In the State none can erect new Offices; new Courts, but the ſupreame power, the ſupreame Legiſlative power; So in the Church, none can erect new Offices, but onely from the Head. In the Civill State God leaveth a great deale of liberty; there may be change of Officers, thoſe that are good now, perhaps they may ſeem not to be ſo fit afterwards, and thoſe that are in one Country may not be ſo fit for another. But the Officers of the Church they muſt be all the ſame in all places, where they can be had, and no more but thoſe that are appointed by Chriſt.

Again, further, the difference between the Civill State and Church State in their Offices and Officers is this:2. The Civill State may limit their officers as they think fit. They may chooſe one into an office, but he ſhall goe but ſo far, he ſhall have power but in ſo many things, this ſhall be the object of his power, when he is come hither, there he ſhall ſtop, though he that was before him had more power, yet he that comes after him may not have that power, the Civill State may limit that, if they ſee it fit. But now in the Church State it cannot be ſo. And upon this ground, becauſe they hold upon the Head.

Indeed the men that beare any office in the Church, are deſigned unto it by the Church, but they doe not hold of the Church, they hold of Chriſt the Head, therefore it is not in the power of the Church to limit them being in it, but they muſt go to the Word, for their office once taken upon them, (whether it be the office of Teachers or of Paſtors) they cannot then be limited by any power, but what the Word ſaith is the office of a Teacher or of a Paſtor, that they muſt doe; they cannot have the rule ſo propounded to them, as, You ſhall go but thus far, and you ſhall do ſo much of the office of a Teacher and no more, but when they are once 〈◊〉 they are in without any limitation of the power of their office: it is onely from Chriſt the Head.

Yea further, In a civill State there may be alteration, raiſing the dignity of the office,3. and making of it lower then before; but in the Church no ſuch thing, the officers of the Church are alwayes the ſame, no raiſing, no depreſſing, why? becauſe they hold upon the Head. Others depend upon mans prudence, but theſe are inſtitutions by Chriſt, and hold of the Head.

2.2. All Ordinances hold to Chriſt the Head. Chriſt is the Head in regard of rule, becauſe all Ordinances hold on Chriſt too, and all Lawes. I will put both together, Ordinances and Laws, and Inſtitutions do hold upon Chriſt the Head. It is not in the liberty of man to erect any new ſpirituall Ordinance in the Church, no nor to make Laws in the Church that are ſpiritual, that ſhall tend to the ſpirits of men, (according as I ſhall open it by and by.) No new Ordinance, no new Inſtitution can be in the Church. In the civil State there may be thouſands of new Inſtitutions.What the nature of an Inſtitution is. I call that an Inſtitution that hath an efficacy in it for the attaining of ſuch an end by vertue of the Inſtitution, not by vertue of any naturalneſſe that is in the thing. As for example to inſtance in Divine Inſtitutions. The Sacrament is an Inſtitution, and therefore is a virtue, a ſpirituall efficacy to be expected from that and by that, through the ſtrength of the Inſtitution more then it hath in it in any naturall way. So in preaching the Word, and Eccleſiaſtical cenſures, there is more to be expected, more efficacy to worke upon the ſoule, for the ſpiritual man, by virtue of the Inſtitution, then there is in the natural things that are done there.

So for Lawes. Chriſt makes a law in the Church, it being an inſtitution there is to be expected a ſpiritual efficacy and virtue to goe along together, with that thing that Chriſt commandeth, beyond what it had before it was commanded. Now then in rhis way no man in the world can make any Church inſtitution, no, nor Law for the Church, ſo as to appoint any thing, to have any ſpirituall efficacy by vertue of that inſtitution beyond what it hath in a natural way. We muſt take heed of being ſo bold, that when Chriſt hath made an inſtitution, an ordinance, and revealed it to us, for us to think we may imitate Chriſt and make another Ordinance, or another inſtitution like that, becauſe Chriſt hath done ſo, becauſe we finde ſuch a thing in the Word therefore we may do ſo too; No, this is too bold, this is to ſet our poſt by Gods poſt, for which the Lord did charge the people, Ezek. 43. 8. In Eſay 33. 22. it is ſaid, The Lord is our Judge, the Lord is our Law-giver, the Lord is our King in this thing. But yet you will ſay, how is that opened further? (for indeed it needeth opening) that there can be no new inſtitution, nor no new Law made in this ſenſe, but all muſt hold of Chriſt?

For the opening of that I ſhall afterward come to ſpeake more fully about the power of Governours and what their authority is, but thus much for the preſent.No man can make any new Inſtitution in the Church. VVe are to conſider that there are ſome things belonging to the Church (I beſeech you obſerve) that are common with all other ſocieties, 〈…〉 to them, that is natural and civill, and there 〈…〉 •• wer of man may come in, there the 〈…〉 may order things. Thoſe things I ſay that belong to the Church, that yet are not ſo proper, but belong to other ſocieties too, there mans reaſon may come in. As for inſtance.

Firſt, A Church is a ſpiritual ſociety and community, they muſt meete together, and if they do meet they muſt meet in ſome place: This is common to all ſocieties in the world, if they will meet they muſt meet in a place. Yea Secondly, if they meet in a place; this place muſt be determined where it ſhall be. This alſo is common to all ſocieties.

Thirdly, This likewiſe is common to them with all other ſocieties, that what they do in that place muſt be done decently & in order, all things ought to be managed in an orderly decent way. As if there be many things to be done, one thing muſt be before another, one thing muſt not exclude another; if they come together, they muſt come together as befitting men in a decent way. Therefore that rule of the Apoſtle, Let all things be done decently and in order, it is not properly an inſtitution, it is nothing but the dictate of right reaſon, ſo that if we had never found ſuch a ſentence, ſuch a maxime in Scripture, as let all things be done decently and in order, it had beene a truth that we were bound in conſcience to.

Again, If men will come and meet together, it is natural and common to all ſocieties, that they ſhould be decent in their garments and otherwiſe.

But then you will ſay, When commeth it to an Inſtitution? I meane an Inſtitution that is forbidden, that none muſt meddle withall, that is proper to Chriſt.VVhat makes an inſtitution ſo as if man preſume to do it, it is unlawfull. Thus, when any man ſhall by virtue of any Law, any impoſition, put more into the thing then God, or then nature hath put into it, when they ſhall make their inſtitution to put any efficacy into it for the worſhip of God more then God hath, this we call ſinfull. As for inſtance

Suppoſe we ſhould inſtance onely in garments. That all that meetes together in Chriſtian Aſſemblies, ſhould meet decently in decent garments, Miniſters and others,1. the light of nature tells us, and there may be law if men will be refractory to compell them unto it, to meet ſo as they may meet decently in regard of their garments. But now if it come thus far, that we leave natural decency, and ſuch or ſuch a garment ſhall be made decent for Gods worſhip becauſe it is appointed, whereas if it were not appointed it would not be decent at all. When I ſay all the decency doth not depend upon what God hath put into it, or what is natural to it, but depends meerly upon the inſtitution of man, for take away that inſtitution it would not be decent; as in ſome kinde of garments, put caſe men were left to their freedome, that there were no inſtitution, I put it to your Conſciences whether it would be decent to weare them: If it would not be decent, then it ſeems it is the inſtitution that puts all upon it; and now here we muſt take heed. This then puts more upon that creature then nature or the God of nature hath put upon it, then in way of common prudence (I ſay were it not for an inſtitution, that ſeemes to go further, that ſeemes to intrench upon an ordinance) would be done.2. Further, There is more put upon 〈◊〉 then nature hath put into it, when there ſhall be expected by vertue of an inſtitution, ſome kinde of ſpiritual efficacy to worke upon the ſoul, then it comes to be ſinfull. As thu when that creature by virtue of the inſtitution, and appointment ſhall be made, and eſteemed, or accounted of more effectual to ſtirre up my mind, or to ſignifie ſuch a thing, as purity or holyneſſe, then another creature that hath as much in it naturally to ſignifie the ſame thing, and to ſtirre up my minde; this is to imitate Gods inſtitution, which is too much boldneſſe in any man. As, when God doth appoint a thing in his Church, a Ceremony or the like, he will take ſome thing that hath a reſemblance to put men in minde of ſuch a holy thing, that hath ſome kinde of Metaphor or likeneſſe in it. But when God hath taken this creature and ſeparated it from others, this creature muſt be expected to have more efficacy to ſignifie the thing to my ſoul, and to ſtiree up my ſoul to think of his holineſſe, then any creature in the world not ſo appointed, though other creatures have as much in them naturally to do it. This is Gods inſtitution. Now mans inſtitution, that cometh neere to Gods, where there is a ſetting our poſt by his poſt, is when man ſhal take one creature from thouſands of others, and all thoſe thouſands have as much in them naturally, and put into them by God, to put me in minde of holyneſſe, and to ſtirre up my heart; now this creature ſhall be ſeparated from the reſt, and by virtue of an inſtitution put upon it, there ſhall be expected more efficacy in this to ſtir up my mind, and to draw my heart nearer to God then other creatures that onely do it in a natural way, here I ſay is intrenching upon that which belongeth to the government of Chriſt.

Therefore I beſeech you my brethren be not miſtaken in this, becauſe I know you are ordinarily led by that ſpeech of the Apoſtle, let all thinge be, done decently and in order. Underſtand it aright, It is true we muſt do ſo and it is a ſin, not to do things decently and in order, in the worſhip of God: but this doth not at all countenance any inſtitution of mans when it comes to be ſpiritual, to draw the heart nearer unto God, or God nearer unto the heart, by virtue of mans ſeparation of it from common uſe.

I might inſtance in other things, in places, That there ſhould be a convenient place for Gods worſhip, the light of nature will tell us: but when any man ſhall ſet one place aſide ſeparated from another, and ſhall make the worſhip of God to be better, and have more efficacy to draw men nearer unto God, or God nearer unto men, then another place that hath as much natural decency and fitneſs in it as that place hath; here it commeth to have the evil.2. VVhat comes from Chriſt the head, binds conſcience in another manner then mans laws can doe. By theſe few inſtances you may judge of all things, when they do come to be inſtitutions in Gods worſhip, and beyond the rule of the Apoſtle, Let all things be done decently and in order,

This is the ſecond thing of Chriſts government, that all Ordinances, all Lawes in the Church muſt hold on him the Head.

The third thing in Chriſts government in the Church is, that thoſe Laws that he makes for the ordering and government of his Church, do not onely hold on him 〈…〉 ſuch a virtue and efficacy in them comming from the head, that they do binde the conſciences of men, becauſe they come from him that is the head of the Church, they do lay bonds upon conſciences, and that primarily in another way, and more efficaciouſly then any law of any man in the world can. Yea they lay ſuch a bond upon conſcience, that though a thing be commanded that hath no other reaſon for the command but meerly the will of Chriſt, and that we cannot ſee to what other good the thing doth tend, but meerly becauſe Chriſt will have it, yet we are bound to obey, yea and that in ſecret; Yea ſo farre as the rule goeth, wee are bound to do what is required by it, though wee ſhould ſuffer never ſo much prejudice to our ſelves. Here is the binding power of Chriſt in binding conſcience. But there is no law of man doth in this way bind conſcience, perhaps theſe things, with ſome others that are to be delivered may at the firſt naming of them ſeeme to be ſomewhat tickle points: yet I know there is a neceſſity, and a kinde of abſolute neceſſity to informe the conſciences of men in them, eſpecially in theſe times, and becauſe they fall ſo full here in my way I could not out of conſcience omit them: and yet ſtill if you diligently obſerve, I hope we ſhall carry on all ſo as to ſpeake modeſtly and yet ſafely and fully too. I ſay therefore, the lawes of men are different from the Lawes of Chriſt. It is a part of the head-ſhip of Chriſt to lay bonds upon the conſcience. But what will you ſay then to that Text of Scripture (I ſuppoſe it is in every one of your thoughts, and would be ready in every one of your mouthes if you were from the Aſſembly) Rom. 13. Let every ſoul be ſubject to the higher powers; for there is no power but of God. Whoſoever reſiſteth the power, reſiſteth the ordinance of God, and they that reſiſt, ſhall receive to themſelves damnation. Yea ver. 5. You muſt be ſubject not out of feare of wrath, but for conſcience ſake. Anſwer to that place. Rom. 13. brought to prove humane laws to binde conſcience. This Text ſeemes to imply that the lawes of men do binde the conſcience; And we finde it by experience how this is urged by many upon every thing, there is no kinde of inſtitution of man whatſoever (except we can apparently ſhew, it is contrary to the word of God) but they thinke by virtue of this Text the conſciences of men are bound; and ſo they flie upon men, that they are not men of conſcience, that they will not obey authority. In that they doe not ſubmit to authority, they ſin againſt their conſciences, &c. You ſhall have many men that will jeere at thoſe that are ſo conſcionable in Gods commands that ſeeme to be but little things (and in themſelves are little things) oh they dare not diſobey becauſe they are bound in conſcience, they will jeere at the ſcrupuloſity of their conſciences there. But when it comes to mans commands, then they muſt obey in the leaſt thing whatever it be, though in its own nature it be never ſo indifferent; yet they muſt obey for conſcience ſake.

I ſhall deſire as fully and as cleerly as I am able, to ſatisfie Conſciences in this very thing. To open therefore that Scripture unto you.

Firſt, you muſt obſerve, that every one is bound to be ſubject to the higher powers: (Mark) It is not to the Man firſt, but it is to the Power: Let every ſoule be ſubject to the higher power, where ever this power lyeth.

It is not to the will of a man that hath power, but it is to the power of that man.

Now the power, the authority is that, that man hath in a legall way. The firſt muſt be underſtood.

Secondly, We muſt conſider in what they muſt be ſubject: The laws of men are of three ſorts. Some perhaps command that which is ſimply unlawfull, that we all yeeld the Scripture doth not binde us to be ſubject, there we muſt obey God rather then man.

But ſecondly, there are other things that are commanded, that are lawfull, and they are of two ſorts. Either ſuch things as do tend by the rules of juſtice and prudence to the publique good, to the good of the Community of which we are members: and there we are bound to obey for Conſcience ſake.

But ſtill this not according to that obedience we owe to Chriſt our Head, this is ſecondarily, not primarily, becauſe commanded by man, but becauſe the rules of Juſtice and Prudence doth require this for the publique good, of which we are a community; and then becauſe there commeth a Law of Chriſt to us to walk and live according to the rules of Juſtice and prudence: ſo wee are bound for conſcience in thoſe things, but not primarily, and ſo they cannot be ſaid to bind conſcience, ſo as Chriſts Lawes do.

There are other things that are commanded by man (and that eſpecially concerns our queſtion) and theſe are ſuch things as indeed are neither here nor there for the common, for the publique good, the good of the community doth not at all depend upon them, and there is nothing in them but meerly the ſatisfaction of the wills of thoſe that are in authority above us.

Now here is the Queſtion, How far thoſe Laws bind men, and bind Conſcience? Indeed many poor Chriſtians that are conſcientious have been extreamly ſnared in theſe things.

To that I anſwer: That though ſuch things ſhould be commanded to be done, yet it they be not done.) ſo be it they be not omitted out of contempt, nor ſo as may bring ſcandall upon the authority that doth enjoyne them; and thoſe that doe omit them ſhall patiently and willingly ſubmit to what puniſhment the Law of the Land ſhall require) in ſuch things this mans conſcience ſhall not, nor need not bind him over to anſwer before God, that he hath ſinned againſt that rule, You will ſay, How do you prove that? How doth it appeare? For that muſt needs be made out.

I vvill make it appeare from the Text, from the nature of ſubjection that is required in the Text, and from Reaſon.

Firſt, this Text here in Rom, 13. giveth this as the ground why we are to be ſubject, Becauſe (ſaith the Text, ver. 4.) he is the miniſter of God for thy good. So that that which is the ſpeciall ground of our ſubjection, is, becauſe they that are in place are miniſters for our good. But here is then an abuſe of their power, if they will command what is not indeed tending to the good of the publique, but meerly the ſatisfaction of their own mindes.

But ſuppoſe it be an abuſe, the Text ſaith we muſt be ſubject.

〈…〉 You muſt do the thing for conſcience 〈…〉 be ſubject, we muſt not reſiſt, but be ſubject: The words are, We muſt be ſubordinate for conſcience ſake, (ſo it may be tranſlated) Here is all that is required, that I muſt be ſubordinate and not reſiſt, 〈 in non-Latin alphabet 〉 . that is, though there be a thing commanded by authority, though this authority ſhould be abuſed, yet I may not reſiſt, I muſt be ſubject. If then out of that reverent reſpect I have to authority, though I do not doe the thing,1. yet I doe not forbeare out of contempt: It is a thing exceedingly prejudiciall unto me, and it is not for the common good, but yet I am ſo carefull that authority ſhal not be deſpiſed that I will keep it ſecret.2, 3. I will not refuſe to do it, ſo as ſhall be aſcandall upon authority.

And yet further, if authority ſhall ſo far urge upon me as to inflict puniſhment becauſe I do not do it, I will patiently beare it. Now when theſe three things are done, here is that ſubordination to authority that the Apoſtle in that Scripture requires. And the reaſon why this of neceſſity muſt be granted, is, becauſe otherwiſe all the Chriſtian liberty that the Scripture ſo much ſpeakes of, may be utterly taken away in regard of the practice, that it is in the power of man wholly to deprive us of it.

This Scripture cannot be ſo underſtood, that all that liberty we have in all things in their own nature indifferent ſhould be ſo under the power of men, as that we for the practice, and for our conſcience too muſt be tyed that we cannot have liberty, no not in ſecret, certainly that is that which is againſt the judgement of all Orthodox Divines of the Reformed Churches.

But it may be ſaid, who ſhall be Judge whether things be tending to the publicke good yea or no?Every one muſt judge of his owne act, but yet at a two fold peril. will you take upon you to judge your ſelf?

To that the Anſwer is thus plainly, that indeed thoſe that are appointed by Law have the power to judge legally, and authoritatively to judge ſo as to bind others. But every man hath liberty ſo far as concerns his owne act to judge at his perill. And that a two-ſold perill,

Firſt at his perill,1. leſt he judging himſelf ſhould ſinne againſt God in this, that he ſhould judge that not good for the publique, which indeed is good; that he ſhould perhaps judge that to be of an indifferent nature that juſtice and prudence requireth of him: Here he miſ-judgeth at his perill, hee ſinneth againſt the Lord, againſt the rules of juſtice and prudence, and indangereth his own ſoul if he goe amiſſe in this.

Secondly,2. If he miſ-judge it is at his perill that comes by the Lawes of men, that he is in danger then to ſuffer what the Laws of men ſhall inflict upon him: And ſo ſubmitting this way, his conſcience may have ſome eaſe; and yet no gap open at all to liberty, or any diſturbance to any lawfull authority for all this. This is neceſſary for men to know that they may underſtand3. aright how to anſwer that queſtion about Lawes binding of conſcience. You heare it is the prerogative of Chriſt our Head, ſo to be our Law-giver, ſo as to lay bonds upon conſcience in ſuch a manner as no man can doe the like. That is the third.

Fourthly,4. Chriſt is the Head of the Church (in regard of ſome) even perſonally, ſo as to come and rule in the world in a glorious manner perſonally, and ſo they thinke this may be interpreted, that Chriſt ſhall be a head (how ſaid to be appointed, we ſhall ſpeake of when we come unto it) that he ſhall come perſonally, and rule and governe things even in this world.

As Chriſt in his own perſon did exerciſe his Prieſtly and Propheticall offices, ſo they thinke in his own perſon he ſhall exerciſe his Kingly power & office. Which opinion, becauſe the further diſcuſſion of it, I ſuppoſe generally you are not able to beare yet, therefore in modeſty I will forbeare, and though out of modeſty I ſhal for the preſent forbeare, yet out of conſcience I dare not altogether deny it, but ſo we will leave it, to ſee what trueth may be in this, we muſt expect to have light let in by degrees.

In theſe four things then we have the rule of Chriſt, three determined of, the fourth only propounded, which Chriſt in time will ſhew further light unto us in. Chriſt is then the Head.

Now from all this there followes three conſequences that are very uſefull.

1. Hence we learne that the ſeeking after the right government of Chriſt in his Church is not a light matter, it doth concern the Head-ſhip of Chriſt.

2.Not a light matter to ſeek after the right government of Chriſt. By what hath been ſaid we ſhal come to be inſtructed to know what is properly Antichriſtian and what not.

3. Wee ſhall come to have light how far the King may be ſaid to be head of the Church. Theſe things you will finde needfull for conſcience to be informed in, & I ſhal carry them on too I hope with modeſty, fulneſs, & ſafety,

Firſt,Quae pericula eccleſiam exceptura ſunt Chriſtum caput agnoſ centem tempora noſtra ſatis oſtend unt, quia Chriſtum totum praedicauius caput noſtrum Ana themati & omnis generis ſuppliciit ſubſecicimur, I ſay it followes from hence that it is not a light matter to ſeeke after the right government of Chriſt in his Church, it concerns a head-ſhip of Chriſt. The head-ſhip of Chriſt in a ſpeciall manner conſiſteth in that there are ſome other things in which it doth conſiſt, which perhaps may be ſpoken of hereafter, but here in this place eſpecially that.

Indeed in the primitive times there the greateſt contention was about the Doctrines of Religion, what Doctrines ſhould hold upon Chriſt and what not, and the people of God did there ſuffer moſt for contending about the doctrines that held upon Chriſt the Head, they would not receive a Doctrine but what held on Chriſt, and what was obrtuded upon them, not holding upon Chriſt the Head they did reject. And Luther upon this place hath this ſpeech, he tells us how much the Church in after time did ſuffer for this very thing, and ſaith, What kinde of dangers did inviron the Church, and do inviron it for acknowledging Chriſt to be the head, theſe our times doe ſufficiently teſtifie. And further, becauſe we preach Chriſt to be the whole head, therefore we are ſubject to Anathemas, and to all kinde of puniſhment. And in theſe latter times it is like that the great contention will be, rather about the head-ſhip of Chriſt in the point of his government then in the other, the other being ſo cleare unto us; and the ſufferings of the people of God will be ſo much the more grievous, becauſe that this is accounted ſuch a little thing, ſuch a poor buſineſſe: And further, becauſe this doth not ſeem to be altogether ſo clearely revealed in the Scripture, as other Doctrinall points that hold upon Chriſt the • ead. And Chriſt the rather hath ſo diſpoſed of things, that this ſhall not be ſo clearly revealed, becauſe he intended to ſuffer Antichriſt to riſe to his height: and it cannot be imagined that if the Doctrine of Chriſts government in his Church had beene clearly and demonſtratively laid down, ſo as there could have beene no gain-ſaying of it, I ſay it cannot be imagined how it is poſſible for Antichriſt to have riſen to that height that he hath; Chriſt becauſe hee intended to bring about many paſſages of his providence, and many great workes of his that way in ſuffering Antichriſt to ariſe; therefore he hath left this point ſo in the word as is ſubject to many doubts, and may occaſion many objections againſt it.

But the nearer the time comes for Antichriſt to fall, the more clearly this ſhall be revealed.

Secondly,2. By this that hath beene ſaid we may learne what to account Antichriſtianiſme, and what not: for there are many amongſt us that cry out againſt every thing that diſpleaſeth them, that it is Antichriſtianiſme, that it is Antichriſtianiſme, and yet underſtand but very little what Antichriſtianiſme is.

But by this that hath beene ſaid,What is to be accounted Antichriſtianiſme, what not. you muſt know that Antichriſtianiſme is not every errour: It is true in a large ſenſe Antichriſt is as much as againſt Chriſt, and ſo every ſin, every errour is againſt Chriſt, and in Antichriſtianiſme, if you take it ſo. But you are to know the Scripture ſpeakes of the Antichriſt, and of Antichriſtianiſme in a ſpeciall acceptation. What is that?

This my brethren is Antichriſtianiſme, that which ſhall oppoſe Chriſt as a Head, and ſet up another head-ſhip; here is the propriety of Antichriſt and Antichriſtianiſme; as in all thoſe foure things named before.

Firſt,1. VVhoſoever ſhall obtrude any Doctrine upon the Church to be believed, by their own authority, he is guilty of Antichriſtianiſme, not whoſoever ſhall preach or hold an error in the Church. But when any ſhall preſume to obtrude upon the Church, any Doctrine that holds upon humane authority, to be urged upon the authority of thoſe that do impoſe it, this I ſay is properly Antichriſtianiſme, for it doth oppoſe Chriſt in his head-ſhip.

Secondly,2. The intruſion of ſuch offices and officers in the Church as meerly belonging to the ſpirituall man, ſuch as are properly Church offices, that do not hold upon Chriſt the Head, but only hold upon them, this is Antichriſtianiſme.

Thirdly, The impoſing of any Ordinance, any new inſtitutions that are, as hath been opened,3. upon the Church, belongeth to Antichriſtianiſme.

Fourthly,4 The impoſing of lawes ſo to bind conſcience as the Lawes of Chriſt do, here is Antichriſtianiſme.

This is Antichriſtianiſme, and that not onely becauſe theſe things are directly againſt the head-ſhip of Chriſt, but becauſe theſe things doe ſet up another head too; and ſo the word Antichriſt may ſignifie as well for one to be in ſtead of Chriſt (for ſo 〈 in non-Latin alphabet 〉 , the Greeke ſignifieth, ſometime as well, for, as againſt as of his fulneſs we receive grace for grace, it is 〈 in non-Latin alphabet 〉 , in the Greeke, grace for grace) ſo Antichriſt is one that ſhall ſet up h • mſelfe as head of the Church in ſtead of Chriſt, one that ſhall clayme unto himſelfe that head-ſhip that is proper to Jeſus Chriſt, and not to be communicated to any from Jeſus Chriſt. This is Antichriſtianiſme.

Now the Apoſtle faith that there were many Antichriſts in his time, and this myſtery of ungodlineſſe, of inquity did worke then; but now it comes to grow to a height in that great Antichriſt of Rome, (for you know) in theſe foure are the ſpeciall things wherein he is the Antichriſt; Becauſe hee obtrudes Doctrines, Articles of Faith upon the Church by his owne authority; He makes all Offices of the Church to hold on him; And appointeth Lawes, Ordinances and Inſtitutions likewiſe to hold on him; And claymeth the binding of Conſciences, ſo as is proper to Jeſus Chriſt.

And all thoſe that hold thus on Antichriſt, and are thus abettors of him in theſe things, theſe are guilty of this greatſinne of Antichriſtianiſme.

That for your right information about the ſin of Antichriſtianiſme.

The third conſequence.3 You ſay Chriſt is the Head, but you know the King is called the Head of the Church, in what ſenſe are we to underſtand that? Or how may we come to underſtand aright that Oath that is given, of Supremacie.

Theſe things (my brethren) are neceſſary for information of Conſcience, and the burthen lyes upon us to make out theſe things as cleare to you as we can, that you may go along with the more freedome of ſpirit and conſcience in your way, and yet give every one their right too.

You are to know that the Oath of Supremacy came into England thus: In the time of Popery, the Pope claymed unto himſelfe the Head-ſhip of the Church: He being excluded, then came in that Oath to acknowledge the King or Queene the Head of the Church. But now you muſt know, firſt, that this title, The Head of the Church, as it hath been attributed to the King, hath been much abuſed, and it hath given ſome advantage to our adverſaries, for the King is not the Head of the Church, neither as Chriſt is, nor as the Pope claymed it:

Not as Chriſt: Chriſt is the Head to governe unlimitedly. No limits or bounds are ſet to the Government of Chriſt, but only his owne minde, his owne will. It is not ſo with any Prince in the world, he is not ſo the Head to governe. But all Governours have a two-fold limit; They are limited by Lawes of God, they are limited by the Lawes of man too.

Neither is he the Head, as the Pope challengeth unto himſelfe, How is that? you will ſay. In the fore-named foure things, the Pope challengeth holding of doctrines, and holding of offices, and the like, upon him. Offices do not ſo hold upon any Governours, upon the King or others, as the Pope challengeth to hold upon him. How doth he challenge them to hold upon him? Thus, that all are in him virtually, and ſo to be derived from him to others. And indeed in a 〈◊〉 part do many of our Prelates ſay that 〈…〉 : that is, that all the offices hold on 〈…〉 , and • o goe from them unto others: and hence it is they account all other Miniſters but their Curats, and they muſt not pray but as they will, and do nothing but what they will, Why? becauſe they are but them ſubſtitutes, as if all offices were virtually in them, and ſo came from them unto others; whereas every office in the Church, even the meaneſt, holds upon Chriſt the Head.

Now it is true, in the civill State in ſome ſenſe it may he ſaid that the officers of the Common-wealth are in a kinde virtually in the King, he being the ſupreame, but you muſt not thinke that all are thus virtually in him in Church affaires, for if they were virtually in him, then he could himſelf diſpence thoſe things that others by virtue of their office, can but that he cannot, as to give the Sacrament and the like.

But how is he the head then, or in what ſenſe may we quiet our Conſciences in acknowledging the King to be the head of the Church?

Onely thus he is ſaid to be the head, becauſe he is the ſupreame to govern in a civill way, not onely the Civill State, but even affaires that belong to the Church too. We doe not deny the power of Princes even in affaires that belong to the Church. And becauſe he is the ſupreame in that civill power, to governe in a civill way by civill Laws, ſo as to ſee Chriſt not diſhonoured, ſo as to keepe out Idolatry, to protect the Church, to puniſh enormities that are there, to defend it from enemies. In that ſenſe he is ſaid to be the head, but that title of ſupreame Governor being underſtood in a civil way is more proper.That the King hath power in Church affairs, and how. To make that a little out unto you; that there is ſome ſupremacy in this, not onely in the civill State but in Church affaires: For wee muſt not exclude the King quite out of all Church affaires, as ſome would do, no we doe not; but though we would informe your conſciences aright, yet wee would not by any meanes take away any lawfull power God hath put into him. Now that he hath power even in Church affaires, there are many reaſons that fully move me to be perſwaded in it.

The firſt that I ſhall name, I think it will leaſt prevail (though it be the moſt ordinary) with them that make moſt doubt of it, therefore I will not ſtand upon it, only name it. We know that all along among the Jews in the time of the Old Teſtament, the Governours there, and Kings and Princes had power in affaires that belong to the Church as well as to the State.

But this I ſay I doe not think to be the greateſt ſtrength in this point, eſpecially to p •• ſwade them that make any ſcruple of it, they will us that the power there was but Tipicall and the like, and ſobindeth not now.

There are therefore other reaſons that perſwade the ſame thing.

The firſt is this, becauſe I finde that in the Prophets,1. where wee have a Propheſie of the ſtate of the Church in the times of the Goſpel. God doth promiſe that he will make Kings to be their nurſing fathers, and Queens to be their nurſing mothers. Now if they be to be nurſing fathers of the Church, ſurely they muſt have ſome influence by their power into it.

Secondly,2. That place in Rom. 13. ſpealtes indifferently and faith, he is the Miniſter for thy good. It doth not ſay for thi • ; good or that good, 〈◊〉 this civill good or Eccleſiaſtical good, but he is the Miniſter for thy good, for all good unto thee ſo farre as his power can reach.

It is a hard thing you know (if men will put us unto it) to ſhew in the New Teſtament the power that Kings had, becauſe there was then no King but Heathens,3. yet ſaith he, they are Miniſters for thy good, and ſpeakes to Chriſtians.

But thirdly, and that which yet may ſeeme to have more in it, I finde this in the New Teſtament that Saint Paul when he was accuſed by his brethren in matters of Religion, hee did appeal unto Caeſar. Act. 25. 9. who was a Heathen Magiſtrate, his accuſation was in matters of Religion, in queſtions about their Law, and about one JESUS that was dead, whom Paul affirmed to be alive.

And yet in his anſwer to thoſe things he appealeth unto Caeſar, therefore there is ſomewhat that Caeſar hath to doe in over-looking of the affaires of the Church, that concerns the wayes of Religion.

But you will ſay, How can he be a competent Judge? Can Caeſar a Heathen be a competent Judge in matters of Religion? Is it poſſible? Or ſuppoſe that a Governour be wicked, can he be a competent Judge in matters of Religion?

I anſwer, the wickedneſſe of a Governour, though he be a Heathen, yet loſeth not his power, he hath ſtill a true and a lawfull power; yea he hath ſome overſight of things that concerne Church affaires.

How can that be?Queſt.

Chriſtianity gives not the authority,Anſ. but enables to execute that authority, a Heathen Magiſtrate hath authority, it is his duty to ſee that Chriſtians be not wronged, and if he doth not it is his ſin, but if he becomes a Chriſtian, he is the better able to do what he ought, but this puts not the power into him.

But if a man be wicked,Queſt. and underſtands not the things of the Church, how can he be a judge?

Thus,Anſ. though the King be not a competent judge of the Principles upon which the Church goes, whether right or no, he hath not skill to do that being ſuch a one: yet he may have ability to judge betweene man and man, whether one to the other doth wrong yea or no, and that in matters of Religion. As thus; though he doth not think the Principles upon which they go to be right, yet he can judge whether according to thoſe Principl • they doe right one to another, whether according to their Principles, they doe not wrong one the other. And this is a great matter to be able to judge and to puniſh with civill puniſhment when any of the Church wrongs his brother againſt the Principles that himſelfe doth profeſſe.

As for example, though he be not a Phyſitian, he doth not underſtand the difference between the poyſon and a wholeſome Medicine, yet when things are brought before him, he may be a competent judge, by evidence ſo as to condemne a Phyſitian that hath poyſoned a man inſtead of giving of him wholſome Phyſick.

And that objection againſt his competency in judging in the affairs of the Church hath no more power then if it ſhould have been objected that hee muſt not judge upon a Phyſitian, whether he hath poyſoned a man or no, becauſe he himſelf is not a Phyſitian. Thus wee have done with theſe three conſequents that follow upon the opening of the headſhip of Chriſt in point of his government. And now we ſee more clearly how Chriſt is head & none but Chriſt, & what glory we are to give to Chriſt as the head of the Church.

There is one thing more belongs to the head-ſhip of Chriſt which muſt not be paſſed by, though it be not ſo fully aymed at in the text as what hath already been ſaid, and that is the influence of ſpiritual life, that comes unto the Church by Chriſt the head, as the animall ſpirits come from the head to the members. And this is the very reaſon, firſt, why grace in the Saints is of ſuch a beautifull and glorious nature as it is, becauſe it comes from Chriſt the head.The excellency of grace in the Saints above what was in Ada • . Secondly, This is the reaſon of that power and efficacy that there is of grace in the Saints, becauſe it comes from Chriſt the head. Thirdly, this is alſo the reaſon why grace in the Saints is of ſuch an everlaſting nature, and that beyond that of Adam. It hath more beauty then the grace Adam had, and it hath more power and efficacy then the grace Adam had, and it is of a more everlaſting nature then that was, upon this ground, becauſe the grace of the Saints holdeth upon Chriſt the head, & hath an influence from Chriſt, God-man in a ſpeciall and peculiar way, ſuch an influence as Adam had not. This is the excellency of grace in the Saints.

And to conclude this point of the Head-ſhip of Chriſt. The rather hath God the Father thus advanced Chriſt to be the Head, becauſe he was willing to ſtoop ſo low, to be as a worme under foot, for ſo he ſaith of himſelf, Pſal. 22. 6. I am a worme, and no man. Chriſt was low in his own eyes, and ſubmitted himſelf to ſuch a condition, and now behold the Father hath advanced him, for ſo it is ſaid, Epheſ. 1. 22. God hath made him head over all things, hath made him head over principalities, and powers, and dominions, over Angels, and over all men and all things in the Church, hath advanced him to this high and glorious dignity, we ſee ſomewhat of it now, and we ſhall ſee more gloriouſly the head-ſhip of Chriſt hereafter.

In this God the Father doth ſhew that as he hath dealt with his Sonne, ſo he is willing to deale with the Members of his Son, in a proportion. His Son that was willing to be ſo low and under foot, is now advanced to ſuch a high glory that all muſt ſtoop, and yeeld, and ſubmit unto him.

Let us be willing to lye low, and though it be under foot, to be troden upon by the wicked and ungodly of the world; though we cannot expect to be advanced to be head, yet we may expect to be advanced to glory & dignity.

You know what God ſaid to Saul, 1 Sam. 15. When thou wert little in thine own eyes then I made thee King.

The leſſe any of us are in our own eyes, the more are we like to be advanced by God, for God wlll obſerve a proportion between his dealings with Chriſt the head, and his dealings with all his Members.

The Seventh Lecture HOSEA 1. 11. the latter part of the verſe

And appoint themſelves one Head,Lect. 7. and they ſhall come up out of the Land for great ſhall be the day of Jezreel.

They ſhall [appoint] themſelves one Head.

EPheſ. 1. 11. It is ſaid, God gave Chriſt to be Head over all things to the Chnrch. How then it is ſaid here that they ſhall [appoint] to themſelves one Head?

It is true, God the Father hath advanced his Son, and extolled him above all things, and hath given him to be Head over all: but yet when the Church, when the Saints ſhall chooſe this Chriſt to be their Head, when they ſhall come in freely, and willingly ſubmit themſelves unto Chriſt, lifting him up above all, honoring his ordinances, laws, inſtitutions, depending upon him for light; They are ſaid to appoint Chriſt to be their Head.

As, though Gods eternal Decree hath made himſelf to be the God of his Saints, yet when the Saints do chooſe God to be their God, God doth account himſelfe to be made their God by them: they make God to be their God in chooſing of him. So though Chriſt by the Father be appointed to be the Head over all, yet the act of the Church in chooſing Chriſt, and comming to him freely, and ſubmitting unto him as to the Head, is accounted even an appointing of Chriſt to be Head.

This is that happy work which the Saints have been doing, and which we are to doe, and they will doe to the end of the world, appointing Chriſt a Head. Though there be ſome ſpeciall time that this Text hath reference unto (of which by and by) yet in all Ages of the Church, when the Saints doe chooſe Chriſt to be their Head, they are ſaid to appoint him.

Let us joyne in this bleſſed work, an honourable work for creatures to appoint the Lord JESUS to be Head over them. Let us ſay as Huſhai did in another caſe, 2 Sam. 19. 18. Him whom the Lord, and this people, & all men of Iſrael chooſe for King, his will I be, and with him will I abide.

So, He whom God the Father ſhall give to be Head over all things, him whom the Saints have in all times choſen for their Head, it is he that ſhall be our Head and our King, his will we be, and with him will we abide.

Let us give Chriſt the preheminence above all, prizing his government, his ordinances above all the comforts we have in this world, Pſa. 137 6. 〈 in non-Latin alphabet 〉 If I prefer not Jeruſalem above my chiefe joy, The words are in the O •• nal, If I make not Jeruſa ••• 〈◊〉 • end above the head of my joy;

Whatſoever is high in our thoughts, as a head, let Chriſt be above it;

Chriſt in his ordinances muſt be above the head of our joy. For otherwiſe he is not a Head unto us. If you invite a man of quality to your table, though you provide never ſuch chear for him, yet if you ſhould ſet any people of meane quality above him, he would not regard all your courteſies. When you tender up any thing unto Chriſt, when you ſeeme to entertaine him with the greateſt reſpect, yet if there be any thing you ſet above him, eſpecially if a vile luſt be ſet above him, he cares not for all your entertainment.

We read in that Col. 2. 19. (the place we made uſe of in opening the former point) that there were ſome blamed for not holding of the Head; What is that? becauſe they gave more honour to Angels then was due unto them.

It is ſpoken about the worſhipping of Angels, though never ſuch glorious creatures, yet by over-prizing they come, not to hold of the Head. What, is the giving undue honour to Angels enough to take us off from Chriſt the Head? Certainly then the proſtrating our ſelves before our vile and baſe luſts, doth much more take us off from holding Chriſt to be the Head.

Let us look at all the offices and ordinances of Chriſt, as holding upon him the Head (as you heard before) that ſo we may have a more reverent eſteem of them. Let us depend upon him for influence of life, and not depend upon means. Let us manifeſt in our converſation the ſpirit and life that wee have received from ſuch a Head as Chriſt is, that we may not be a diſhonour to this our head.

I remember Chryſoſtome in his Comment upon that firſt of the Epheſians, We muſt not dishouour Head. 〈 in non-Latin alphabet 〉 ſayes, in this regard wee muſt be better then Angels, yea greater then Arch-angels, and he hath three moſt excellent expreſſions about this, that Chriſtians ſhould take heed of diſhonouring Chriſt their Head.

Firſt, ſaith he, ſuppoſe a man had a precious Diadem upon his head, or a crown of gold, that would be ſome argument unto him to make him take heed of doing things unworthy of that ornament that is upon his head: and we (ſaith he) have not a Diadem, wee have not a crowne of gold upon our heads, we have Chriſt himſelf to be our Head, therefore let us doe nothing unworthy of this our head.

Secondly, he hath this expreſſion. O the honour (ſaith he) that God affordeth unto us in this! the thought of this were enough to terrifie us from ſin, more then the ſetting of hell it ſelf before our eyes. And indeed ſo it is.

The right underſtanding of Chriſt to be our Head, and we having ſo neer an union with him, is of power to terrifie us from ſin more then the ſight of hell, if it were before us.

Thirdly, he goes on further. Saith he, What, is Chriſt your head? doe you know next unto whom this your head doth ſit in heaven? Is he not placed at the right hand of the Father above all principalities and powers? And ſhal the members of this head be trampled upon by the Devil? God forbid.

And yet ſo honour the head as to give the honor likewiſe to all that are unto him, to thoſe that he hath placed for the adminiſtration of any ordinance of his unto us.

We muſt not under pretence of giving Chriſt all the honour, diſhonour thoſe that are ſet over us by Chriſt. We have a notable expreſſion of the Apoſtle Paul, 1 Cor. 1. 12. where reproving the diſſentions of the Church of Corinth: There are ſome (ſaith he) that ſay we are of Paul, and others wee are of Apollo, and others ſaid, we are of Cephas, & others we are of Chriſt. Why, are theſe all blamed? how could thoſe that ſaid that they held of Chriſt be blarned? It is apparent that the Apoſtle blames them all, as well thoſe that ſaid they did hold of Chriſt, as thoſe that ſaid they did hold of Paul, or Apollo, or Cephas. How is that?

Thus. Among the Corinths there were ſome that made diviſions, ſome were for ſome officer, others for others; we are for Paul ſaid ſome, we for Apollo ſaid others, and we for Cephas, and for our parts (ſaid others) wee are for none of them all, we are neither for Paul, nor for Apollo, nor for Cephas, but we are for Chriſt, what are men? what are officers? what are Ordinances? what are all thoſe to us? Chriſt is all in all unto us, he is our head, and we are compleat in him, and we hold upon him, we are for neither of all the other. Theſe are blamed as well as the other. We muſt ſo hold upon Chriſt, as yet to give all due honour to the Ordinances, to the Inſtitutions, to the Officers and Offices of Chriſt. Yet I confeſſe when any that are in Chriſts ſtead to diſpence his ordinances unto us, if they prove to be wicked, of all people in the world they are the moſt contemptible, and a juſt judgement of God • t is upon them. Eſay, 9. 15. The ancient and honourable, he is the head, and the Prophet that teacher •• lyes, he is the taile,

Mark, The Prophet there ſpeakes againſt thoſe that were in place and power, though they were naught, yet ſtill they retained the name of ancient and honourable, but the Prophet that teacheth lyes, a contemptiblename is put upon him, he is the taile, no generation in the world more contemptible then thoſe when once they degenerate.

But you will ſay, though they ſhould be vile in their lives, yet the wickedneſſe of them that are in office doth not hinder the virtue and efficacy of the Ordinances, it depends not upon them. True, the efficacy of no Ordinance depends upon men, and it is not either becauſe the Miniſter is vile, or Communicants are vile that communicate with you that can hinder the vertue of an Ordinance. If the Church contract no guilt upon themſelves by retaining ſuch in place, and by not caſting out ſuch as doe come into communion with them. Take but that for granted that there is no guilt contracted.

It is not the wickedneſſe then of the Miniſter or of the people that hinders the efficacy of any Ordinance at all. But if it prove that there be guilt contracted upon the Church through the negligence of their duty this way, then the caſe is the ſame with thoſe of Corinth, 1 Cor. 5. 6. A little leaven leaveneth the whole lump, what is that whole lump but their Communion?

But was not Chriſt the Head before becauſe now it is ſaid,Queſt. They ſhall appoint themſelves one Head? It is ſpoken of a glorious time when the Jews ſhall he called again, and 〈◊〉 and Judah ſhall joyne together.

Now they ſhall appoint themſelves one Head, Chriſt to be their Head.

Chriſt was the head to the Fathers under the Law, how now is he appointed their head?Anſ. Chriſt indeed was a head to the fore-fathers, but now in the times of the Goſpel, eſpecially at theſe times that are ſpoken of here, at the calling of the Jewes, and that glorious time that ſhall be then, Chriſt will appeare to be a Head in another manner, to governe in another way, farre more gloriouſly then now he doth, and far more influence of grace & light will come from him unto his members then now. Though Chriſt hath alwayes been a head to his Church, yet there is a time comming when the ſeventh Trumpet ſhall be ſounded (ſpoken of Revel. 11. 15.) when that voyce ſhall be heard that yet was never heard, The Kingdomes of the earth are the Lords, and his Chriſts, and he ſhall reigne for evermore. A time comming wherein Chriſt ſhall ſay unto his people;Rev. 3. 21. To him that overcometh will I grant to ſit with me in my Throne, even as I alſo overcame and am ſet downe with my Father in his Throne. The Throne that Chriſt ſits upon now, is his Fathers Throne; hee doth not call it his, and at the day of judgement the Scripture tells us that he ſhall give up the Kingdom unto his Father. There is a time therefore for the Throne of Chriſt to be here further then it hath beene,Rev. 19. 6. which Chriſt hath promiſed to thoſe that doe overcome. A time comming when there ſhall be heard the neiſe, not onely of many waters, but as a mighty thunder, ſaying, Allelujah, for the Lord God Omnipotent reigneth. He ſhall be a head another way.

Now if it bee true that Chriſt himſelf is appointed by the Church to be head, then the officers and Miniſters of the Church ſhould not think much to be appointed in their places by the Church too. It is true, their offices hold on Chriſt the head, but the deſignation of perſons it muſt be from ſome Church worke or other. Who of the Church, ſhould do it, we do not now liſt to enter into any ſuch controverſie, but that there muſt be more then a civill act to make any man that was not before in the place of a Paſtor or teacher of a Church, now to be ſo, ſomewhat to make my conſcience to yeeld and ſubmit unto him as an officer that JESUS CHRIST hath placed over me, ſome Church-work certainly there muſt be in this: Chriſt himſelf would be appointed a head by his people, that they might ſubmit to him the more chearfully, and give glory to him with the more freedome of ſpirit. And as for all ſuch as ſhall thruſt themſelves upon a people, no marvaile though they complain of want of reſpect from them, or of their going away from them.Igna charitatis combucenrendi, s • at ha • etiti Luther. They never did any thing towards the appointing them officers over them. They ſholl appoint themſelves a head.

Not force Chriſt upon others by fire and ſword. Heritiques are to be burnt with fire (ſaith Luther) but with what fire? the fire of charity.

They ſhall appoint to themſelves. Let others do what they will, let others chooſe what head they pleaſe, yet the Saints will appoint to themſelves the Lord Chriſt to be their head, they will bleſſe themſelves in Chriſt, he ſhall be a head unto us, whatſoever he be unto others.

Others it may be will chooſe unto themſelves other heads, but the Saints ſay as they in Micah. 4. 5. All people will walke every one in th • name of his God, and we will walke in the name of our God for ever & ever

Other people they will walke in their wayes, and chooſe to themſelves ſuch as they may have moſt liberty under, they perhaps thinke the government of Chriſt to be too ſtrick for them, but for us we will bleſſe our ſelves in our Chriſt, we will never proſtitute our conſciences ſo to men, to luſts and humors as we have done, it is Chriſt ſhall be our head and we will ſubmit unto him, it is he that is our Law-giver. Secret a mea mecum (it is an Hebrew proverb) my ſecret is with my ſelfe, what good we finde in Chriſt it is to our ſelves; Let Chriſt be a ſtumbling-block and a rock of offence to others, to us he is precious, Cant 5. laſt. he is one of ten thouſand, he is altogether lovely.

They ſhall appoint to themſelves one Head. But one; The Church is not a Monſter or divers heads, It hath but one head.

There cannot be a miniſteriall head of the Church, Chriſt is alwayes preſent, and hath left his laws with his people. If we conſider the difference between Eccleſiaſticall power and Civill power, wee ſhall ſee it cleare that there cannot be a miniſteriall head of the Church (indeed there is a contradiction in the very mention of it:There can not be univerſall officer in the Church as in the State and why; a miniſteriall head? it is abſurd to ſpeake it) It is true in the civill power, it is not againſt any inſtitution of Chriſt that there ſhould be one head over all the world, nor againſt any law: But for to have one head over the Church, yea to have any general officers over all the Churches (to challengde a head-ſhip) it cannot be. The reaſon is, becauſe there can be no delegation of power that belongs to the Church. There may be a delegation of a civill power, one man may be King over many Countreys, and he may appoint ſubſtitutes under him, and delegate them that they ſhall officate under him. There is no ſuch matter in the Church, there is no delegation of power from one to another. Grant but once delegation of the teaching power here you ſtabliſh Non-reſidency; grant but delegation of the ruling power and you preſently eſtabliſh a Papacy. There is no ſuch thing therefore.

Again, the civill power is by way of coaction, a Magiſtrate is not alwayes bound to give a reaſon of his injunctions, he may by way of compulſion require obedience, But Church power is to deale with conſcience; and therefore every one that hath any power muſt officiat himſelf, and deale with the conſciences of men to perſwade and to inſtruct.

Theſe two things being granted it is impoſſible that there can be a head over all the Churches, yea or over many. But one; We muſt joyne nothing with JESUS CHRIST, in the way of his head-ſhip. As Alexander ſaid to Darius, when he ſent unto him that he would be willing to divide the Kingdom; No, ſaith Alexander, there is but one Sun in the firmament, and there can be but one King in a Kingdom. So ſaith Chriſt, but one head He head alone or no head at all; nothing muſt be joyned with him as head;

Indeed the heathen gods 〈…〉 to divide their honours, and to. have but ſome, and other to have ſome other: and hence the Senate of Rome rejected Chriſt from taking in him to be a God, after they conſulted about it, for ſaid they, if Chriſt come to be acknowledged a God he will not ſhare with the reſt, he will have all himſelf, and ſo upon this reaſon they refuſed him, Thus do many reject Chriſt for a head, and for a God, becauſe Chriſt will not ſhare with others; he muſt be but one. And a ſpeciall help is here to our faith in looking up to Chriſt for help and protection when all meanes faile (I beſeech you obſerve it) What, doth Chriſt require of us that wee ſhould make him head alone and joyne nothing with him as head? Then we may well expect from him in all our wants, a protection, and that he alone ſhould help us; or otherwiſe, the condition of a Chriſtian were the worſt condition in the world, were worſe then the condition of a heathen: For the gods of a heathen would be content to have but part of the honour of the heart and life becauſe they could help but in part. If a heathen god ſhould require the whole ſoulto be lifted up above all, and he alone to be honoured and worſhipped as a God, and yet when it comes to a matter of helpe and protection, he could doe nothing without ſome other joyned with him, a heathen might well reaſon the eaſe with him as doing him wrong, certainly Chriſt will never wrong his people, ſo as to challenge from them, that they ſhould lift up him alone, and joyne no other with him, and yet when it comes to their help and ſuccour that there ſhould be need to call in others beſides himſelfe to their help. Therefore as Chriſt doth challenge it from us to make him our head alone, ſo we may challenge it from Chriſt to helpe us alone when there is no other helpe for us.

Thus we have finiſhed both the head-ſhip of Chriſt, and the Churches appointing him to be that head. Now followes the next mercy, the next bleſſing, and that but in a word, and then we come to the concluſion of this Chapter. They ſhall come up out of the land.

Aterrenis affectibus, So Jerome, he makes it a comming up from their earthly ſenſes, earthly affections. A vita miſerabili, ſo Luther upon the place, makes it a comming up from their miſerable life and condition.

But rather thus, Come up out of the land, that is, out of their captivity.

Judah and Iſrael they ſhall joyne together in comming to Jeruſalem, and ſo joyne in the ſame kinde of worſhip, as they were wont to come out of all parts of the countrey to worſhip at Jeruſalem, and there were united in one kinde of worſhip, ſo they ſhall now come from all parts of the world where they are ſcattered, and joyne in the ſame way of worſhip, yea and it is very probable in their own land. There was a time when the people of God did ſing ſongs of praiſe in the wilderneſſe, Exod, 15. But the time ſhall come when they ſhall do it in their own land; and this ſhall be a bleſſing of God upon them. Iſa. 26. 1. In that day ſhall this ſong be ſung in the land of Judah, VVe have a ſtrong City, ſalvation will God appoint for walls and bulworkes. It ſhall be ſung in the land of Judah,

Ezek. 20. 40. In the mountaines of the height of Iſrael, ſaith the Lord God, there ſhall all the houſe of Iſrael, all of them in the land ſerve me, there will I accept them, and there will I require your offerings, and the firſt fruites of your oblations, with all your holy things.

Ezekiel. 37. 21. I will take the children of Iſrael from among the heathen whether they begone, and will gather them on every ſide, and bring them into their own land. This bleſſing hath God granted unto many of his ſervants this day; who never thought to have ſeen their owne land, their own good land: but God hath bin pleaſed to gather them up that they are come not onely into their own land, but they finde the armes and hearts of the Saints open to imbrace them, and call them to publicke imployments.

It was not long ſince that the land could not beare them; we hope that the time may come ere long that the Lord Chriſt may ſo rule and that in our land, that it will as hardly beare wicked and ungodly men as it hath borne the Saints, though it were hard to ſay that there ſhould be ſo much violence uſed even to keep them from ſome ſins, as hath been uſed here againſt the Saints to keep them from their God, yet time may come ere long that wicked men may be glad to flye (though not forced unto it) out of their owne choyce, into another land, becauſe they cannot have the enjoyment of their luſts ſo freely here: As the Saints have been forced to flye out of their land that they might ſerve the Lord and keep their conſciences cleare.

But we let this paſſe, and come now to the cloſe of the Chapter to the Epiphonema of it all. For great ſhall be the day of Jezreel.

They ſhall appoint themſelves one head, and come up out of the land, for great, Licet, ſo Tremelius turnes it, although the day of Jezreel be great: & indeed the Hebrew particle 〈 in non-Latin alphabet 〉 ſignifieth quamvis as well as quia, Obſerv. It may be tranſlated [although] as well as [for] And he tranſlating it ſo, although the day of Iezreel be great, he takes it in this ſenſe, that is, although the people of Iſrael ſhall be brought into great affliction, yet God will be ſo mercifull then when his time comes, as they ſhall be gathered together again, and appoint themſelves one head, and come up out of the land. And from ſuch an interpretation of the words there might be an excellent meditation raiſed, and that is this. That the greatneſſe of the miſery of the Church is no hinderance to the courſe of the freeneſſe and abundance of Gods mercy to it.

Although the day of Iezreel, their day be never ſo calamitous, never ſo afflictive, never ſo grievous, yet they ſhall come up out of the land and appoint themſelves one head. The greatneſſe of the Churches miſery is no hinderance unto the Churches delivery: Why? becauſe their deliverance dependeth upon a God who doth delight not onely to manifeſt ſome power, but the excellency, and the glory, and the choyce of his power in their deliverance. For that take this Scripture, Iſa. 62. 8. Where ſpeaking of theſe very times that we ſhall heare of afterward, of Gods being mercifull unto his people, he ſaith, The Lord hath ſworne by his right hand: and we have not onely mention thereof Gods right hand and ſwearing by it, but the arme of God too; Marke that, The arme of God and the arme of his ſtrength:

There is Gods hand, Gods arme,Lect. 6. the arme of his ſtrength, & God ſweareth by it.The greatneſs of the Churches affliction is no hinderance to the deliverance of it. Surely when God delighteth to put forth ſuch power for the deliverance of his Church, it is no great matter whether the afflicted eſtate be great or ſmall. It makes no great matter for the hinderance of the Churches delivery, no more then if you ſhould ſee two bubbles of water riſe up, & one hath a little thicker skin then the other. Now there is as much difference in the difficulty that the thick skin bubble makes when a mighty Cannon or peece of Ordnance ſhal be ſhot off with a mighty Bullet to reſiſt it, from the thinner skin bubble, as the greateſt and foreſt affliction that the people of God were ever under in this world makes a difference in the difficulty of their deliverance (when they have to deale with an infinite God) from the leaſt affliction that ever the Church was in. The difference is no more. If a childe indeed ſhould ſee the thicker skin bubble, he might thinke tis harder to be broke then the thinner skin, but if a Cannon ſhould be ſhot off, nay if it be but a Fillip, it makes no difference. Now the afflictions of Gods people they are to this right hand of Gods power, and the arme of his ſtrength, but as a bubble of water before a mighty Cannon. Yea if there be not help at all to deliver Gods people in time of affliction yet God can create helpe, He will create Jeruſalem a rejoycing, and their people a joy. Yea ſuppoſe their condition be ſuch as yet never was the like ſince the beginning of the world, yet Iſa, 64. 4. Since the beginning of the world men have not heard, nor perceived by the care, • either hath the eye ſeene what God hath prepared for them that waite for him. And as the greatneſſe of the Churches deliverance is no hinderance of Gods power in delivering them, ſo it ſhould be no hinderance to the work of our faith. Common prudence and reaſon will go a great way to uphold us under ſome affliction, but when the affliction comes to be ſore, and grievous, and long; prudence & reaſon then ſinketh under the burthen; but then ſhould faith lift up it ſelfe, and caſt an eye upon this right hand of Gods power, this arme of his ſtrength that he hath ſworne by, and exerciſe it ſelf in the glorious acts of it. For certainly faith is appointed for ſuch a time as this, when the Church is under grievous extremities. The ordinary afflictions of the Church do not call for ſuch a work of faith, but when they come to extraordinary that requires ſuch a power of God for their deliverance, then there is called for a worke of faith proportionable, as Alexander when he was in great danger, Now (ſaith he) there is a danger fit for the ſpirit of Alexander to incounter withall.Iam periculu • pa • animo Alexitiri. So when the Church comes to be in any great danger, all the members of it ſhould ſay, here is a danger, here is a trouble fit for the ſpirit of Chriſtians, fit for the ſpirits of thoſe that are able to exerciſe the moſt noble and glorious acts of faith.

This glorious exerciſe of faith, I may even ſay we are ſcarce yet for the preſent put to it, for reaſon and ſenſe ſees much help, they ſee that the cauſe of God at this day hath the better of the adverſary; reaſon I ſay and prudence may ſee far this way. Let us not look upon every difficulty as a thing that calleth for ſuch a mighty glorious worke of faith, whereas men by reaſon and prudence, and may carry themſelves under ſuch difficulties much better then moſt of us doe. But we do not know but the Lord may call us unto ſuch difficulties and dangers as requires ſuch a faith as hath ſuch a kinde of work as I have ſpoken of. Let us therefore lay up this Inſtruction for the time to come. Again, for great ſhall be the day of Jezreel,

If the words be read thus (as they are in your Bibles) and yet have reference to the calamitous time, and grievous extremities of the day of Jezreel, then there will be theſe two excellent meditations from thence. The firſt is,

That Gods bowels of compaſſion do work toward his Church becauſe of the greatneſſe of their affliction.Obſer. When their afflictions ſhall be very great, and the greater they are, the more do Gods bowels of compaſſion work toward them. We know the miſery of Gods people in Exo. 3. was a marvailous quickning argument to the compaſſion of God (as I may ſo ſpeake) I have ſeene, I have ſeene (ſaith he) the affliction of my people, and their ſorrowes, and therefore am come down to deliver them.

If the greatneſs of the affliction of the Church move the bowels of Gods compaſſion, then let not the greatneſſe of affliction hinder our faith. Let not the greatneſſe of trouble reaſon down our faith, but rather let it reaſon up our faith, for ſo indeed it ſhould; and ſo the Saints of God heretofore have done, by the greatneſs of the trouble we muſt reaſon up our faith as thus: It is •• me for thee O Lord to work, for men have almoſt deſtroyed thy law; yea the high time is come for thee to have mercy upon Zion, Afflictions should raiſe our hearts. for thy people begin to favour the duſt thereof. What, was this a good argument, Have mercy upon me, and pardon my ſin for it is very great, to move God withall? Surely then this is a good argument, Deliver us in our afflictions, for they are very great: for ſin makes a great deale more diſtance betweene God and us then afflictions: yet if the greatneſs of ſin ſhall come to be put as an argument for Gods mercy and compaſſion to work, much more the greatneſs of afflictions. Yet this is the grace of God in the ſecond Covenant that even the ſins that before made the creature the object of hatred, thoſe ſins come now to make it an object of compaſſion. So afflictions that before were part of the curſe, they come now to be arguments for the moving of the bowels of Gods tender compaſſion toward his people. Another note (if you read it ſo, for great is their affliction) is this, the promiſe is the only ſupport of the ſoul,Obſer. and that which carrieth it thorow the greateſt affliction.

Afflictions are as leade to the net, the promiſe is as the corke, the promiſe keepes above water when the lead pulls down. But I leave theſe meditations, though I finde many interpreters run this way. And I rather take it as a further expresſion of Gods wonderfull mercy unto his Church.

For great ſhall be the day of Jezreel, That is, God hath a great day of mercy for Jezreel. That is the meaning, they ſhall appoint themſelves one head, they ſhall be gathered together and be made one, they ſhall come up out of the land, why? for God hath yet to come a great day of mercy to his pepole, A gr ••• day of Jezreel.

And herein therefore God makes uſe of the name of Jezreel in a good ſenſe. They that carry it the other way would carry the ſignification of the name thus, for great is the day of ſcattering, of the ſcattered people, ſo Iezreel ſignifieth (as you heard in the beginning of the Chapter) But Jezreel ſignifieth likewiſe the ſeed of God. Before God made uſe of their name in the worſe ſenſe, that he would ſcatter them according to their name; now he makes uſe of their name in the beſt ſenſe, they are the ſeed of God, and there is great mercy from God for them.

When God is reconciled unto a people,Obſer. he takes all in the beſt ſenſe and makes the beſt acception of every thing, as he doth here of the name Jezreel.

We have onely theſe two things to conſider of in this expreſſion.

1. That the Saints of God, and the Church, they are Gods Jezreel. That is, they are the ſeed of God.

2. That there is for this ſeed of God a great day.

1. They are the ſeed of God. The ſeed of the bleſſed, and there is a bleſſing in them. They are the precious ſeed that God preſerves in the world, & hath done ever ſince the beginning of the world. They are that ſeed that preſerveth the glory of God in the world. Were it not for a few gracious, holy people in the world, where would the glory of God be? What would become of it? Thoſe that are godly, however contemptible in the world, they are the precious ſeed that God reſerves in the world for great and glorious ends. They are the ſeed to preſerve the continuation of the Doctrine of the Goſpell, and the bleſſed truths of God; as Iſa. 6. 13. The holy ſeed ſhall be the ſubſtance thereof. Though they ſhall be under great afflictions, yet there ſhall be a holy ſeed that ſhall be the ſubſtance thereof, and there ſhall be his bleſſing.The godly are pretious ſeed. Filibatur nomen ejus. Pſal. 72. 17. His name ſhall endure from generation to generation: the words are read by Montanus, His name ſhall be childed, that is, ſo continued as families are continued, one generation after another, one begetteth another: and ſo ſhall the name of Chriſt continue in the world, and ſo it hath done. And though ſeed be but a handfull in compariſon of the harveſt, ſo the Saints of God then were, and yet are but as a handfull in compariſon of the glorious harveſt that ſhall be, yet they are very precious before God, and God will make the world hereafter know that they are the precious ones of God, Iſa. 61. 9. All that ſee them ſhall acknowledge them that they are the ſeed which the Lord hath bleſſed.

Seed (you know) a man will be carefull of that what ever becomes of his other corne. In the time of dearth the husbandman wil rather pinch his own belly, then have his ſeed-corne to be ſpent. So in times of common calamity, of common dearth, yet Gods care is over his ſeed; the Saints are (as I may ſay) Gods ſeed-corne to preſerve his name in the world, to other generations that are to come, he will not therefore have them deſtroyed.

Seed is the moſt precious of the corne, which is moſt winnowed and made cleane, and ſo are the Saints, the cleane ones and the moſt precious ones.

God perhaps doth winnow them and fanne them more than he doth others by the fannes and winnows of afflictions, why? becauſe they are his ſeed.

Perhaps other corne that hath droſſe in it, the husband-man will give the fowles and the cattell that, he beſtoweth not much winnowing upon it, but the corne that is for ſeed he winnows that, he would not willingly have a dernell amongſt it. It may be thou complaineſt thou art more winnowed, more fanned then other men, perhaps thou art more precious in Gods eyes, thou art to be reſerved as ſeed, as the ſeed of the bleſſed.

The wicked indeed they are ſeed too, but a corrupt ſeed, a ſeede of evill deers, Eſay, 1. the grand-father was an enemy unto God, yea the great grand-father, and the father, and the children after him continue enemies to God. And God in mercy unto his Church doth many times cut downe the wicked before they do ſeed too much. As you that have gardens, if they have weeds in them, and you ſee the weeds come up and grow to ſeed, you think then that it is time to pull them up, you will not ſuffer them to ſeed. God lookes upon many families and ſees wretched and ſinfull men as a ſeed of evil doers, and ſees they are ready to ſeed, and if they be not cut down ſuddenly there will be a wretched brood of wicked ones in ſuch a family.The wicked are corrupt ſeed. This is the reaſon of Gods ſuddain cutting down of many wicked families.

But to come to the point that is chiefly intended, that is, That this ſeed of the Lord ſhall have a great day. Great ſhall be the day of Jezreel.

The men of the world they have their day in which they ruffle it out, and they have all the doings. Saint Paul ſeemes to ſpeake of this in 1 Cor. 4. 3. he ſaith there that he did not paſſe for mans judgement, the word is, 〈 in non-Latin alphabet 〉 , for mans day. Now men have the day, they have all the bravery in the world, well ſaith Saint Paul, I doe not paſſe formans day, I expect another day, beſides mans day. I know not how it commeth to paſſe to be otherwiſe tranſlated, you tranſlate it judgement in your books, but in the Originall it is day, Man hath a day.

As men have a day, ſo ſhall Gods Saints have a day too. Wee uſe to ſay many times when we ſee the Malignant party jocund and merry, ſurely they hope to have a day. My brethren be joyfull in the Lord, God hath a day for you, and a great day too, Great ſhall be the day of Jezreel. The beginning of Gods mercy to his people is called a day of ſmall things, Zach. 4. 10. and that muſt not be deſpiſed, Let no man deſpiſe the day of ſmall things. It was the beginning of the reformation and deliverance of the people of Judah from their captivity.1. But God hath a day of great things, and certainly that day ſhall be honorable. A day firſt in which the glory of God ſhall exceedingly appear, wherein God ſhal be (as I may ſo ſpeak with holy reverence) as it were in his robes: As we know Princes upon great dayes put on their robes, ſo the King of glory ſhall have a day for his people, wherein even he himſelf will put on his robes, Pſ. 102. 16. When the Lord ſhall build up Zion he ſhall appear in his glory. It ſeemeth while the Church is in affliction, while the witneſſes propheſie in ſack-cloath, God is as it were cloathed in ſack-cloath, In all their afflictions he is afflicted, but becauſe God hath a day, a great day to his Churches, he will reſerve his robes till then, and when that day commeth he will put on his robes, for when he ſhall build up Zion (ſaith the Text) then the Lord ſhall appeare in his glory. A great day it ſhall be for Jezreel, for the ſeed of the Lord.

Secondly,2, It ſhall be a great day, for this day ſhall be the riches of the world. Marke that place in Rom. 11. 12, ſpeaking of the Jews, If their fall (ſaith he) be the riches of the world, and their diminishing the riches of the Gentiles, how much more their fulneſs? It was a rich mercy to the Gentiles when they were brought out of darkneſſe, and called into the knowledge of Jeſus Chriſt, here was riches to the world of the Gentiles: But God hath a greater day then that, for it is ſpoken here of a day that is to come, that is, their fall was the riches of the Gentiles, much more their calling in again.

So then there is ſuch a day of calling home the people of God, as ſhall be the riches of the Gentiles, the riches of all the world.

Yea Thirdly,3. That place Dan. 12. 2. opened, not underſtood of the generall reſurrection at the laſt day and why. Great ſhall be this day, for it ſhall be as a day of reſurrection from death to life: ſo Dan. 12. 2. Many of them that ſleepe in the duſt ſhall awake, &c. It is not ſpoken of the great reſurrection at the laſt day of judgement, for Firſt, It is ſpoken but of ſome that ſhall ariſe:

Secondly, The greateſt glory that is here put upon the juſt, is but to ſhine as the ſtars in the firmament, but at the laſt day the Saints ſhall ſhine as the ſunne in the firmament, more and above the ſtarres. Yea,

Thirdly, This that is here revealed to Daniel muſt be ſealed up as a great ſecret till the appointed time come; but for the Reſurrection at the laſt day that is no great ſecret, that they knew well enough, it is not as a ſecret to be ſhut up and ſealed from men till the time appointed come. But this Reſurrection here ſpoken of, it is to be ſealed up as a great ſecret that was not knowne in the world, nor ſhould be much knowne till the appointed time ſhould come. And then Laſtly, It was promiſed to Daniel in the 13. ver. that he ſhould ſtand up in his lot, as a peculiar and ſpeciall favour that God ſtould beſtow upon him. Now it is not ſuch a peculiar and ſpecial favour for a Saint to ſtand up at the great day, at the laſt day, this was a favour to Daniel as an eminent Saint, that he ſhould ſtand up thus in his lot. Therefore this Reſurrection is the ſame with this great day of Jezreel, wherein there ſhall be ſuch a glorious work of God in calling Iſrael and Judah together & the fulneſs of the Gentiles, that it ſhall be as the Reſurrection from death to life; ſo the Apoſtle calls it likewiſe in that Rom. 11. 15. What ſhall the receiving of them be but life from the dead?

4. Great ſhall be the day of Iezreel, for this ſhall bring refreſhing to all the Saints, this is the time of the refreſhing, Act. 3. 19. There ſhall be ſuch things then as will refreſh and revive the ſpirits of all the Saints. Yea,

5. It ſhall be the day of reſtitution of all things. Acts 3. 21. Vntill the times of reſt it 〈◊〉 of all things come, which God hath ſpoken by the mouth of all his Prop •• ſince the world began. I know it is ordinary carryed by many another way, concerning the laſt day; but that it cannot be ſo, it appears, becauſe that then there ſhall not be the reſtitution of all things, but the annihilation of many things. Further, this ſpeakes of a reſtitution of all things, that was ſpoken of by the mouth of all the holy Prophets. Now the holy Prophets ſpake but very little concerning the day of Judgment, of another life to come, we reade but little of it in the Prophets; and therefore the Apoſtle in 2 Tim. 1. 10. ſaith, that life and immortality was brought to light through the Goſpel. Not but that it was known ſomewhat before, but it was very darkly known, there was very little ſpoken of life and immortality in the Prophets; But this ſpeaks of a time that all the holy Prophets ſpake of as an argument that was the general theame of them all. And indeed there is no argument whatſoever that is more general among the Prophets, then this great argument of this great day of Jezreel.

Again, 6. A great day, for it ſhall be a new creation; a new heaven and a new earth ſhall be made when this great day of Iezreel ſhall come.6. Eſay, 66. 17. Behold I create new heavens and a new earth: And in ver. 18. if you obſerve it, you ſhall ſee what this new heaven and this new earth is: But be glad and rejoyce for ever in that which I create, for behold I create Ieruſalem are joycing, and her people a joy. Thoſe are the new heavens & the new earth that are to be created: and this is meant of the Church plainly, for the Text, ver. 21. ſpeakes of building houſes, and inhabiting them, and of planting vineyards, and eating the fruit of them, upon theſe new heavens & this new earths creation. And 2 Pet. 3. 13. Nevertheleſſe according to this promiſe, we looke for new heavens and a new earth, wherein dwelleth righteouſneſſe. Now where is this promiſe? This is uſually taken for the Kingdom of heaven hereafter. But where is this promiſe? We do not finde it any where but in that place I named before, Eſay, 65. Now it is apparent that promiſe doth ſpeak of an eſtate of the Church here in this world; and there is ſpoken of a new earth, as well as of a new heaven; if it were onely ſpoken of new heavens, it had bin another matter, but it ſpeaks of a new earth likewiſe, therefore meant of an eſtate in this world, a new creation of a new heaven and earth, that is, there ſhall be ſuch glorious things done by God, as ſhall manifeſt a creating power, as if God did now make new heavens and a new earth. 7. 7. Great ſhal be the day of Iezreel, for it ſhall be as another world, when this day cometh. Heb. 2. 5. 6. 7. 8. Vnto the Angels hath he not put in ſubjection the world to come, whereof we ſpeak. But one in a certain place teſtified, (this certain place is in Pſa. 104.) ſaying: What is man that thou art mindful of him, or the ſon of man that thou viſiteſt him? Thou haſt made him little lower then the Angels, thou crownedſt him with glory and honour, and didſt ſet him over the works of thy hands, thou haſt put all things in ſubjection under his feet. This is clearly interpreted of Chriſt, (as verſ. 9. and ſo on) that all things muſt be ſubjected to hi •• man, What is man that thou ſhouldſt regard him? That is, that thou 〈◊〉 advance the nature of man ſo far as to unite it even to thy Son, and pi •• things in ſubjection under his feet. This the Apoſtle interpreteth of Chriſt.

But ſaith he, wee ſee not yet all things put under him, that time is yet to come, for, ſaith he, We ſpeak of things that concerne the world to come.

Therefore (mark my brethren) there muſt be ſuch a time wherein all things, all creatures muſt be put under ſubjection to Chriſt, and this is in the world to come. Not in that world to come where the Saints ſhall raign gloriouſly in heaven, it cannot be meant of that, for the heavens muſt depart as a ſcroll, and many things ſhall then rather be annihilated, and the Kingdome muſt then be given up by Chriſt to God the Father, ſo the Apoſtle ſaith, 1 Cor 15. that is, when the Saints ſhall reigne gloriouſly with Chriſt in heaven.

But here this place ſpeaks of a time when all creatures muſt come under ſubjection to Chriſt, and it is called the world to come, why? becauſe of the great change there ſhall be of things, it ſhall be (as it were) a new world. As we call this world from Noahs time a new world, and when we ſpeak of the other world we call it the old world; ſo the Scripture calls it, 2 Pet. 2. 5. God ſpared not the old world: And Chap. 3. 6. The world that then was being overflowed with water, periſhed. So this world that we live in is as the old world, and there is this day of Jezreel, in which there ſhall be ſuch a glorious change, all things being put in ſubjection under Chriſt, that it ſhall be as it were a new world, God hath made an excellent world in which there is much beauty and glory, and yet his enemies have the rule here; what then will that world be that God intends for his Saints?

8. Great ſhall be the day of Jezreel.8. It ſhall be ſuch a great day that all former things ſhall be even forgotten becauſe of the luſtre and glory of that great day. As Iſa. 65. 17. The former heavens and the former earth ſhall not be remembred nor come into mind; And ſo Jer. 3. 16. In thoſe dayes ſaith the Lord, they ſhall ſay no more the Arke of the Covenant of the Lord, neither ſhall it come to minde, neither ſhal they remember it; at that time they ſhal call Jeruſalem the Throne of the Lord, and all the nations ſhal be gathered unto it, to the name of the Lord, to Jeruſalem, neither ſhal they walk any more after the imagination of their evil hearts (mark my brethren) In thoſe dayes the houſe of Judah ſhall walke together, ver. 18. It is apparent that it is ſpoken of this great day of Iezreel; for now God ſaith he will gather Iudah and Iſrael together, and here he ſaith that they ſhall walke together, and that then former things ſhall be forgotten; they ſhall call Jeruſalem the Throne of the Lord; heretofore even the Temple it ſelf the glory of Jeruſalem was but as the place of Gods feet, and the Arke of God was but Gods footſtool. 1 Chron. 28. 2. It was in mine heart (ſaith David) to build a houſe of reſt for the Arke of the Covenant of the Lord, and for the footſtoole of our God; and Iſa. 60. 13. I will make Zion the place of my feet glorious. But now in this great day, Jeruſalem that was but Gods foot ſtool, the place of his feet, ſhall be Gods Throue; a great day certainly this ſhall be when all things ſhall be thus forgotten.

In the laſt place, a great day, becauſe it ſhall be a day after which there ſhal be no night. And that you will ſay will be a great day indeed, after which the Saints ſhall be raiſed to ſuch a ſtate of proſperity and happineſs that ſhall never fall again, that ſhall never come to be darkened any more. The Churches here many times have had ſome little releaſe, they have had their dayes of peace for a while, but it hath ſoone grown to be night, and a diſmall night of darkneſs. But when this great day ſhall come it ſhall be a day that ſhall never have night, for ſo God promiſeth here to his Jezreel, to make it to be an eternal excellency, and to make Jeruſalem an everlaſting joy, and Dan. 2. 44. God ſhall in the dayes of thoſe Kings ſet up a Kingdom that ſhall never be deſtroyed, that is, the great day of Jezreel.

The firſt thing that ſhall be done in this great day of Iezreel, ſhall be the deliverance of the Churches from wofull affliction which they ſhal be found to be in a little before. For ſo the Scripture tells us, Dan. 12. 1. that before this day there ſhall be a time of trouble ſuch as never was ſince there was a nation even to that ſame time, and at that time thy people ſhall be delivered. I might tell you much how ſome of the Ancients have ſpoken of this, that though it be a point that ſeemes to be ſomewhat ſtrange to us,Ego autem & qui ſunt per omnia orthodoxae ſententiae Chriſtiani, &c. yet it was one of the moſt ordinarieſt things that was known in the primitive times. It was then ſo generally acknowledged, that I remember Juſt in Martyr (who was but 30. years after Saint John) hath ſuch an expreſſion as this, There is no man (ſaith he) that is of the Orthodox faith in all things, but he doth acknowledge it. And Lactantius in his 7. book, cap. 15. 24. 28. and divers other chapters he ſpends in ſhewing the glory of this great day of Iezreel, but withall he ſhewes that a little before there ſhall be moſt grievous times that ſhal fall out, ſuch times ſaith he, as that all right ſhall be confounded,Vt jam noſtra haec tempora quibus iniquitas & malitia uſque ad ſummum gradi • m crevit, ſoe licia, & prope aurea posſint judicari. Si tum forte ſu • rint boni, undeque practae ſint ſcel • ratis, ac divexentur, ſoli autem mali opulenti ſint, boni vero in omnibus contumeliis atqùe in egestate, confundetur omne jus & leges peribunt, nihiltunc quiſpiam habebit, vi omnia posſialebunt. Lactant. l. 7. c. 15. the law ſhall periſh, no body ſhall know what is his own, the wicked they ſhal have the preheminence, & the Saints they ſhall be perſecuted, ſo that (ſaith he) though in this our time wickedneſſe is grown to ſuch a height, that a man would think it could increaſe no higher, yet in compariſon of the time a little before that great day, theſe times may be called Golden ages.

Theſe expreſſions he hath, So that great times of affliction will be before that great day; and it is therefore called a great day, becauſe God appearing ſo gloriouſly in the deliverance of his Church at that day. The Scripture ſpeakes of wonderfull thing that God will do, and ſhew himſelf marvaylous as he did in the people of Iſraels comming out of Eg •• t. Who knowes but that God now ſendeth abroad ſo much of the light of his Goſpel, and is ſo working in the hearts of men, and giveth us ſuch a time of reviving, and calleth home ſo many young ones as he doth purpoſely becauſe this great day is at hand, and becauſe before this day wee may have a day of diſmall darkeneſſe? and by this he will prepare people for thoſe times, God will have a great ſeed that he intends to be in the world, therefore ſo many young people are converted and are ſo forward, becauſe I ſay God meanes to prepare them by this light that we now have, for this ſeed, for this great day. And you that are young may expect to go thorow ſome difficulties & hardſhip before this great day comes, but be of good comfort, you may hope to live to ſee all the glory of this great day, and God gives you now time that you may lay up, and be fit ſeed for ſuch a glorious day as this, that you may not when ſufferings come, be found among the number of the fearfull ones, ſpoken of in Rev. 21. 8. that ſhal have their part in the lake which burneth with fire & brimſtone; Thoſe that through baſe cowardlineſs and complyance ſhall yeeld to baſe vile ſuperſtitious vanities ſhall be caſt out amongſt dogs when that great day comes. God now gives you a day that you may ſee the evil of ſuperſtitious vanities, that you may have truths revealed to you with more freedom then formerly, I ſay who knowes but this may be to prepare you for that darkneſſe that may come a little before this great day of Jezreel.

Secondly,2. a great day in ſubduing the adverſaries of the Church. Though they ſhall come to have a great deale of power a little before; yet when that great day of Iezreel ſhall come, they ſhal be cert • inly all ſubdued & brought under. Rev. 19. 13. Chriſt when he ſhall come in this great day he ſhal have his garments dipt in blood, in deſtroying the wicked and ungodly, and Rev, 15. the Saints when they ſee the wicked deſtroyed as the Egyptians were in the ſea, the Text ſaith that they ſung the ſong of Moſes. What was this ſong of Moſes, but the prayſing of God for the deſtruction of their adverſaries in the Sea? God hath another Sea to deſtroy the wicked, and God hath a day for his Saints to ſing over the ſong of Moſes again, and eſpecially for the deſtruction of Popery. My brethren be not troubled to ſee Papiſts make a concourſe and flock together,Romannm nomen horet animus dict re, ſed dicamq • ia futurum eſt toll • tur de terra. Lactant. l. 7. c. 15 be not troubled at it, for when this day ſhall come, God will ſo order things that his adverſaries ſhall come and flock together, but it ſhall be that they may be deſtroyed, for God hath a great feaſt and a great Sacrifice, and he will ſacrifice them eſpecially. And therefore Lactantius that I ſpoke of before, and is one that lived 1300. yeares ſince, ſaith he (ſpeaking then of this day) I have a thing to ſay, but I even tremble to ſpeake it, but I muſt ſpeake it, and what was it? Romanum nomen (ſaith he) de terra tolletur; thoſe are his words, the Roman name ſhall be taken off from the earth. He in thoſe primitive times proph • ſied of the deſtruction of Rome. Perhaps though he did not ſee it ſo clearly, yet God might ſo order it, as though hee underſtood it not, God might intend it for theſe times. God will deſtroy the enemies of his Churches then. Yea. Ezek. 28. 24. there is a promiſe to the Saints that there ſhall beno more a pricking bryar, nor any grieving thorne of any that are round about them that deſpiſe them, & in another place God ſaith that he will take away the Canaanite out of the Land.

Further,.3 the third thing that ſhall be done in this great day, is the glorious preſence of Chriſt among the Saints, let it be perſonall or what it will, wee determine not, but thus far we may confidently affirme that there ſhall be a more glorious preſence of Jeſus Chriſt among his people,Lect. 7, then ever yet was ſince the beginning of the world. Rev. 21. 22. The Lord God Almighty, and the Lamb, ſhall be the Temple of it: and Chap. 22. 3. 4. The Throne of God and of the Lamb ſhal be in it, and his ſervants ſhall ſerve him, & they ſhall ſee his face, and Ezek. 48. the laſt words of the Chapter, The name of that place ſhall be Jehovah-ſhammah, that is, the Lord is there.

Fourthly, the glory that ſhall be put upon the Saints at that day, ſhewes it to be a great day. Glory ſhall be put upon them, firſt in regard of their admirable gifts & graces they ſhall be heightned and inlarged, the weake ſhall be as David, and they that are as David ſhall be as the Angel of God at that day. The bowing down of their adverſaries before them, The high eſteeme that they ſhall have, even in the thoughts and judgments of many great ones of the world, they ſhall be called up to heaven, that is, thoſe that are in higheſt place and dignity, ſhall call them up and honour them in that day, yea the Text ſaith, The Kings of the earth in that day ſhall came in, and bring their glory to the Church. Therefore it is apparent, that place Rev. 21. 24. cannot be underſtood of heaven, for it is ſaid, the Kings of the earth ſhal bring their glory, they ſhall not bring their glory to the Church, when the Church ſhall be in heaven. And fiftly, a great day it ſhall be in regard of the wonderfull change of all creatures,Terra aperiet f • cunditat • m ſuam, & ub • rrimas fruges ſua ſpont • generabit, rupes montium me •• e ſudabunt, perrivos vina decurrent, f • umina lacte inundabunt, ominù natura Letabitur; erepta & liberata a dominio mali, & impietatis, & eroris; non heſtia per hoc tempus ſanguine alentur, non aves praeda ſed quieta & placid a crunt omnia. Lactant. l. 7. c. 4. glorious, fruitfull times, ſo I remember Lactantius ſpeaks of that time, that the rocks them ſelves ſhould iſſue forth honey and precious things; but that we cannot ſay, yet that there ſhall bee a wonderfull change of all things, and all creatures brought to a further happineſs (even the ſenſitive creatures as well as others) then they had before, the Scriptures are cleare euough in it. And literally we are to underſtand many Scriptures that tend this way concerning the fruitfulneſſe of the earth, and the outward external glory that there ſhall be in the creatures. As upon a great marriage feaſt or Coronation day, all the ſervants of the Prince are in their beſt array; ſo when Chriſt his Bridegroome ſhall come and meet with his wife, with his Spouſe, all creatures ſhall be put into a new creſſe, ſhall have further glory. And laſtly, that which we have here in the Text, the multitudes of all nations and people that ſhall flock to the Church,Tun • qui erunt in corporibus vivi, non morientur, ſed per mille annes infinitam multitudinem generabunt, & evit ſ • boles eorum ſancta, & Deo charre. Lactant. ibid. that they ſhall be as the ſand of the ſea. But this I have ſpoken of before at large. Now put all theſe things together, and Great ſhall be the day of Jezreel.

Yea, but ſhall theſe things be ſo? ſhall they be ſo?

Though fleſh and blood may reaſon againſt theſe things, yet I may apply that place, Zach. 2. 13. Be ſilent, O all fleſh, before the Lord, for he is raiſed up out of his holy ha ••• tion. Fleſh may ſay, How can theſe things be?

But let all fleſh be ſilent, for God hath made known in his Word, the great things that he intends to bring to paſſe. And Zach. 8. 6. Thus ſaith the Lord of Hoſts, if it be marvaylous in the eyes of the remnant of this people in theſe dayes, ſhould it alſo be marvaylous in mine eyes? ſaith the Lord of Hoſts.

It may be applyed to this as well as the other. Theſe things may ſeeme marveilous to your eyes, eſpecially becauſe we have been but little acquainted with them, but they are not marveilons in the eyes of God. Yea we find it out of the Word that theſe things were to be kept hidden till the appointed time ſhould come, till we draw neerer to that great day; we are not to wonder why theſe things have not been opened unto us, for God tells us Dan. 12 that they were to be ſealed up even to the time appointed, and Rev. 10. 11. God telleth Iohn that he muſt prophe ſie again before the Kings of the earth, that is, before the time of the fulfilling of all things, that booke of the Revelation ſhall be made out as cleere as if Iohn were come to propheſie again before men. And we hope it is comming, becauſe God beginneth to let in light that way, and the morning ſtar ſeemeth to begin to ariſe.

In Zach. 14. 6. you have mention of a day, that we may apply to the preſent day that we have now. And it ſhall come to paſſe (ſaith the Text there) that the light ſhall not be cleere nor darke, but it ſhall be one day which ſhall be known to the Lord, not day nor night, but it ſhall come to paſſe that at evening time it ſhall be light. Mark what ſhall be in that day, ver. 8. And it ſhall be in that day that living waters ſhall go out from Jeruſalem; & ver. 9, In that day ſhall there be but one Lord, and his name one; and then ver. 20. In that day ſhal there be upon the bels of the horſes holineſs to the Lord; and ver. 21. In that day there ſhall be no more the Canaanite in the houſe of the Lord of Hoſts. Certainly my brethren theſe Scriptures ſpeakes of a glorious day that is a comming, but yet in the beginning of it is juſt like ſuch a day as we have now for the preſent, wherein the light is neither cleere nor darke: It is true, not long ſince it was darke, now this darkeneſſe beginneth to be a little diſpelled, but it is not cleere yet, many things for the preſent darken the light, and there is oppoſition and many dampes upon the hearts of Gods people, and things go not o •• s we deſire; but bleſſed be God it is not night with us, though it be not 〈◊〉 day it is not darke as it was, though it be not as cleere as we deſire; therfore this is now a day which is neither cleer nor darke, but even as it were twilight. Well but it ſhall be one day that is one ſpecial day, and indeed it is our day now, it is the greateſt day that ever yet England had. It ſhall be one day which ſhall be knowne to the Lord, a day wherein the Lord hath great thoughts and purpoſes to do great things, and certainly this our day is known to the Lord, great things God is about to do for his Churches, & laying a foundation of glorious things for the good of his people. And then mark, though it be neither day nor night, yet at the evening time it ſhall be light. What a ſtrange expreſſion is here? It ſhall be a duskie cloudy day all day, and then a man would thinke that at evening it ſhould be quite dark, what to be cloudy at noone and to be darkiſh at three or foure of the clock in the afternoone, what then will it be in the evening? ſurely then it muſt needes be more darke: No, though it be not cleere now, though it be a cloudy day and part of it darke,In the evening time it shal be light. yet at the evening time it ſhall be light: When it ſhall be leaſt expected to have light, and when we ſhall moſt feare darkneſſe, when wee ſhall be ready to conclude, O our day is gone, once indeed God did bring a day to England, a comfortable day though it was a little darke, yet there was a glorious light in compariſon of what we had before, but now it is grown towards evening, the evening begins to ſhut upon us, we looked for light but behold darkneſſe. Perhaps many will be complaining, if they ſee things go on with any difficulty and oppoſition they will be ready to have their hearts ſink within them, and to cry out, now our day is gone and the evening is comming, & we muſt look for darkneſs, yea and feare a diſmall darkneſſe. Now my brethren, be of good comfort, for at evening time it ſhall be light; when we think it ſhall be evening, when it is moſt unlikely to be light, then ſhall the light of the Lord breake forth moſt gloriouſly: For whenſoever this day of Iezreel commeth, there muſt be ſuch a glorious work of God as may magnify his name before the eyes of all men, and therefore at evening it ſhall be light.

And in that day living waters ſhall go out from Jeruſalem: We have had ſome drops of living waters in this our day, but there is a day a comming wherein living waters ſhall even flow out of Jeruſalem.

Now to winde up all. There is a day for the Saints, a reſt for the people of God, a day wherein God will deliver them from all afflictions. I have met with one, that ſpeaking of the Sabbath, that the Jewes might kindle no fire upon their Sabbath, becauſe that reſt was to ſignifie the reſt of the Saints, he applyeth it thus: That was (ſaith he) a type that there is ſuch a time of reſt for the Saints, that they ſhall be delivered from all fiery tryals, all their afflictions ſhall be gone and taken away: Great ſhall be the day of Iezreel.

The conſideration of this (me thinks) might be a ſtrong argument to draw in all people to the wayes,Exhor • at. to come in to embrace godlineſs, to joy • e with the Saints. to the love of godlineſſe and Religion; to come and joyne with the Churches in appointing Chriſt head over them.

All you wicked ones that hath forſaken the Lord hitherto, come in & joyn now, and ſubmit unto Jeſus Chriſt as your Head, for great ſhall be the day of Iezreel. There is a great day for the Church of God, a day of glory, a day of abundance of wonderfull mercy of God to the Churches. They ſhall have their day; come you in and embrace Religion, that you may partake of their glory. Certainly the Saints of God ſhall have the better of it: ſhall have the day of all the world, let the world ſtrive againſt them what they can. Every man deſires to follow the ſtronger party and to cleave to that: would you cleave to the ſtronger part? Cleave to the Saints of God, to the Church, for certainly it is the ſtronger part; It is a going up, it is riſing, and will riſe more and more till it be riſen unto the heighth. Though there be ſome oppoſition, yet it is ſuch as ſhall make the glory of the day ſo much the more.

Thoſe men that 〈◊〉 ſhall ſtand to pleade for Antichriſt, and to oppoſe the work that God is about, certainly they are men borne out of time, borne in an ill hour. Your Papiſts and ſuperſtitious people that heretofore ſtood for that way, they proſpered in their way, becauſe the day of God was not ſo neare, but the day of his patience in permitting Antichriſt to continue, was then. But doeſt thou come now? what ſuperſtitious now? what oppoſing the work of God now? when God is comming out to fight againſt Popery and ſuperſtition, when God is about to do ſuch great things for his Churches as he certainly is, Thou fighteſt againſt God, and God will fight againſt thee, and thou ſhalt be throwen upon thy backe, Thou art borne in the worſt time that poſſibly could be, worſe then all the adverſaries of the truth in former times. And if there be ſuch a day, let us be willing to ſuffer for a while, let us be willing to mourne for the Churches a while in that way of mourning that God calls us unto, for there is a recompence comming, glory enough comming even in this world. There is a time of triumphing, let us be content with our warfare here for a while.

Thirdly, Let us ſtudy theſe things. Theſe things are uſefull for people in theſe times to look into, to ſearch into theſe truths of God, that ſo they may be the better prepared to meet Chriſt their Bride-groom when he cometh.

Marke that place, Ezek. 40. 4. It is ſpoken of the glorious times of the Goſpel, eſpecially of theſe times I am ſpeaking of; where God ſaith to the Prophet, Behold with thine eyes, and heare with thine eares, and ſet thine heart upon all that I ſhal ſhew thee. And what did God ſhew him? hee ſhewed him the meaſure of the Temple and all the glorious things that there ſhould be in the Church in future times. So I ſay to you my brethren concerning that I have ſpoken of the great day of Jezreel; behold with your eyes, look into Gods book and ſee what is ſaid there (for I have named but little) and heare with your eares, and ſet your hearts upon what hath been ſet before you. So in Iſa. 41. 20. You have a place ſomewhat like this, ſpeaking of the mercies of God to his Church in latter times, ſaith the Text, That they may ſee, & know, and conſider, and underſtand together, that the hand of the Lord hath done this, and the Holy One of Iſrael hath created it.

Mark how one word is heaped upon another, that they may ſee, & know, and conſider, & underſtand what God would do for his people. And when God came to reveale the glorious things he intended for his Churches in future times in the book of the Revelation (which is the ſpecial book that declareth this unto us.) Mark how the Lord beginneth; It is ſaid that God gave this firſt to Chriſt; ſecondly Chriſt to the Angel, thirdly the Angel to Iohn, and then there is pronounced a blesſing to him that reads and hears the words of this propheſie and underſtands it. What a ſolemne way of bleſſing is here! There is not ſuch an expreſſion in all the book of God: where have you a bleſſing ſo ſolemnly proclaimed to the reading and hearing of any of the bookes of God as to that book? Therefore though they are things that ſeeme to be above us, yet certainly God would have us to inquire into theſe things. It is the fruit of the purchaſe of the blood of Chriſt to open theſe ſeales.

Rev. 5. 9. we reade that there was no man in heaven nor in earth that was able to open the book and to looſe the ſeales thereof, only the Lambe that was ſlaine and that hath redeemed us unto God by his blood, he was onely worthy to open the ſeales. It is a fruit I ſay of the ſlaughter of Chriſt & of his blood, and therefore cry to him for the opening theſe things to thee. And though thou beeſt very weake in regard of parts, and thinkeſt with thy ſelf, How can I underſtand ſuch things as theſe? know that it is Chriſt that through his blood comes to open theſe ſeales, and ſeeing it is a fruite of his blood, it is no matter whether thou art weake or ſtrong if he come to open them to thee: as Ier. 13. 2. ſaith God to the Prophet. Call unto me and I will ſhew thee great and mighty things which thou knoweſt not; ſo I ſay to you, be a praying people, call upon God and he will cauſe you to underſtand great and excellent things that you have not known.

And (my brethren) ſeeing theſe things ſhall be thus, O what manner of perſons ought wee to be? how heavenly? our hearts ſhould riſe up from the earth, ſeeing God intendeth to do ſuch great things for his people. As it is Iſa. 60. Ariſe, ariſe, ſhake off thy duſt, for the light is come and the glory of the Lord is riſen upon thee, So I may ſay to the Churches now, Ariſe ariſe ſhake of the duſt of your earthly affections, for the light of God is now ready to ariſe upon you; Now ſur ſum corda, now lift up your hearts above the things of the world.

VVee reade in Rev. 4. of the foure living creatures that appeared unto John, the firſt was like a Lyon, and the ſecond like an Oxe, and the third had a face as a Man, and the fourth was like a flying Eagle. They are (according to the interpreta • ion that reverend Brightman gives) to ſet out unto us the foure ſtates & conditions of the Church. The Primitive times were Lyon-like for their valour: the ſecond age like an Oxe to beare the burthens of Antichriſt, the third had a face as a man, that ſtood for their liberties and would not be under ſuch ſlavery, and they are but times: and then the fourth as an Eagle that ſored aloft: In the ſtate of the Church hereafter they ſhall be like an Eagle, have heavenly hearts, no ſuch droſſy, baſe, earthly hearts as we have now. Labour we even now to be ſo that we may be fit for that day.

And let us all prepare for the Bride groome againſt his comming. How ſhall we prepare? The cloathing that then ſhall be, ſhall be white linnen, which is the righteouſneſſe of the Saints. That great Doctrine of our juſtification by the righteouſneſſe of Chriſt ſhall be the great buſineſſe of that day, in which the glory of the Saints ſhall much conſiſt, and they ſhall be clothed with that, it ſhall be clearly underſtood of all men, they ſhall be aſhamed to reſt upon duties and ordinances as now they do. Let us ſtudy the Doctrine of the righteouſneſſe of Chriſt afore-hand, for that is like to be our clothing at that day, that is the white linnen of the Saints which ſhall be their glory. Let us prepare our Lamps and keepe them all burning and ſhining, the oyle not onely of ju ••• cation, but ſanctification, active, ſtirring in our hearts, that ſo we may 〈◊〉 to entertaine the Bride-groom whenſoever 〈◊〉 〈…〉 .

And all of you labour now to inſtruct your children in the knowledge of God and of Chriſt, bring them up in the feare of the Lord that they may be ſeed for that day. Acquaint them with theſe things, for though perhaps you may be dead and gone before this great day, yet they may live to ſee it; therefore catechize them, and inſtruct them, and drop into them thoſe Principles that may fit them for the meeting of JESUS CHRIST their Bridegroome,

To conclude all. Let us be all praying Chriſtians. It is that which is charged upon us in Iſa. 62. 6. All you that make mention of the Lord, keep not ſilence and give him no reſt, till he eſtabliſh, till he make Jeruſalem apraiſe in the earth. God hath a day to ſet up Jeruſalem as the praiſe of the whole earth, Oh be praying, praying Chriſtians every one of you, and give God no reſt till he effect this. And remember God of all his promiſes, ſearch the Prophets, ſearch the book of God, and urge God with his promiſes to the Church in this way. And you that are the weakeſt, be not diſcouraged in your prayers, and you may be a meanes to further and haſten this great day of Jezreel. Pſal. 102. 17. The Pſalmiſt had ſpoken before of Gods building up Zion, and certainly that Pſalme is a Propheſie of the glorious times of the Church that ſhall be, marke what the Text ſaith, The Lord ſhall regard the prayer of the deſtitute, and ſhall not deſpiſe their prayer; ſpeaking of thoſe that ſhall live in thoſe times a little before this day of Iezreel ſhall be, The Lord ſhall regard the prayer of the deſtitute: the word that is tranſlated deſtitute, 〈 in non-Latin alphabet 〉 it ſignifieth in the Hebrew, a poor ſhrub in the wilderneſſe, a poor ſhrub that the foot of every beaſt is ready to tread downe, and that poore ſhrub that perhaps is deſpicable in the eyes of the world, and deſpicable in his own eyes, yet ſaith the Text, the Lord ſhal regard the prayer of that poor ſhrub. Is there ever a poor ſhrub though never ſo deſtitute, ſo deſpicable in the eyes of the world or in thine owne eyes? yet be thou a praying Chriſtian, a praying ſoul, praying for thoſe things, and God will regard thy prayer, he will not deſpiſe thy prayer. Perhaps thou art ready to deſpiſe thy prayers thy ſelf, but God will not deſpiſe them, let all our hearts be lifted up, and let us all cry with the Church, Come Lord Jeſus, Come quickly. O let this day come, for great ſhall be the day of Jezreel.

The Firſt Lecture. CHAP. 2. VER 1. 2.

Say 〈◊〉 your brethren, Ammi, and to your ſiſters, Ruhamah.

Pled with your mother, plead; for ſhe is not my Wife, neither am I her husband, &c.

SOme joyne the firſt verſe of this Chapter to the end of the former: and (according to a ſenſe that may be given of the words, agreeable to the ſcope of the latter part of the former Chapter) it may ſeem more fit to be made the end of that, then the beginning of this.

In the latter end of the former, God was in a way of promiſing mercy to his people, that thoſe that were not his people ſhould be his people, and thoſe that had not received mercy ſhould receive mercy. Now he calleth upon all whoſe hearts were with God, to ſpeake to one another of this great favour of God to his people, fo • their mutuall encouragement, and for the praiſe of his Name. As if he ſhould ſay, Well, you have been under dreadfull threats of God, your ſins have called for dreadfull things; but my grace is free, and it is rich & powerfull, therefore you that were not my people, and have deſerved to be for ever caſt off from being my people, you that had not obtained mercy ſhall obtaine mercy; Say to your brethren, Ammi, and to your ſiſters, Ruhamah, that is, O you that are godly, ſpeak one to another, and tel • one another, for the quickning of one anothers hearts; of this great favour of God of his free grace, Oh ſay, Ammi, Ammi, the people of God, Ruhamah, Gods mercy: We were not his people, but now Ammi again, God hath promiſed to make us to be his people; we were rejected from mercy, but mercy is come again, now Ruhamah, O the mercy of God, O that free grace of our God, that wee that have beene: ſo vile, ſo provoked the eyes of his glory, we that have ſo ſinned againſt mercy it ſelf, yet mercy ſhould thus follow us, to make us his people, and to ſave us from his wrath! Obſer. A good thing to ſpeak of Gods loving kindne •••• . It is a good thing to ſpeake of the loving kindneſſe of our God. Pſal. 92. 1. It is a good thing to give thanks unto the Lord, and to be telling of the goodneſſe of God in the morning, and his faithfulneſſe every night. That Pſalme is appointed for the Sabbath. It is a work of the Sabbath to be ſpeaking one to another of the goodneſſe of God: Eſpecially in this caſe, when a people were afraid that they ſhould have been for ever rejected, that now God ſhould call them againe,1, 〈◊〉 ct Ammi, my people, and ſay now againe that he will have mercy upon them. Pſal. 145. 4. 5. One generation ſhall praiſs thy name to another, and ſhall declare thy mighty acts; I will ſpeak of the glorious honour of thy majeſty, and of thy wondrous works.

Mark what the wayes of God are toward his Church, when he commeth in the wayes of mercy; they are wondrous works of God, they are the mighty acts of God, they are ſuch wherein the honor of God appears, yea they are the honour of his Ma • eſty, yea they are the glorious honour of his Majeſty • There is Majeſty, honour of Majeſty, glorious honour of Majeſty, mighty works of God, wonderfull works of God. When theſe appeare, theſe are to be declared indeed; And for them to be able to ſay to one another, Ammi and Ruhamah, it was to declare the wonderfull works of God, and the glorious honour of his Majeſty. Yea it followeth further in that Pſalme, verſe 6.

Men ſhal ſpeake of the might of thy terrible acts, and I will decla • e thy greatneſſe. And verſe 7. They ſhall abundantly utter the memory of thy great goodneſſe. E • ucta • u • t, ſo Arias M • ntanus renders it, they ſhall not be able to keep it in, but break • orth in the memory of thy goodneſſe.

Happy are thoſe people that God g • ants ſuch ſubjects of diſcourſes unto, that they may ſay one to another, to their brethren and ſiſters, Ammi, and Ruhamah. It was not long ſince, that when we met with our brethren, we could not have ſuch a ſubject of diſcourſe as this is, but uſually when Chriſtians met together after their Salutations, their firſt queſtion was; Oh! what ſhall we do? what ſhall we doe? what courſe ſhall we take? All the Newes almoſt that was in the Kingdome, and the ſubject of diſcourſes (ſpecially among the Saints) was this, Such a Miniſter ſilenced in ſuch a place, ſuch a one baniſhed in another place, ſuch a one impriſoned in another place, ſuch a one High-Commiſſioned in another place, ſuch ſignes of the wrath of God upon us, we are afraid that God is going, if he be not quite gone already, we are afraid that he will not onely reject us from being his people, but reject us from being a people upon the fac • of the earth.

But bleſſed be God, he hath changed the ſubject of our d • ſcourſes. Now Gods wayes have begun to be towards us as if he intended to make us again to be his people. Now we may when we meet together have plentifull ſubjects of diſcourſes about Gods grace & mercy, to ſay Ammi, Ruhamah, O the Lord manifeſteth goodnes to an unworthy Nation & we have hope that yet he will owne us to be his people, we have hope that yet he will ſhew mercy to us though never ſo unworthy. Who would have thought ever to have ſeene and heard of ſuch things as we have ſeene & heard? who would have thought ever to have ſeene the hearts of the adverſaries ſo daunted,So diſcon • ſe of Gods mercies, as our hearts may be ſanctified by that diſcourſe. their power ſo curbed, their rage ſo quelled, the wicked in their own workes ſo enſnared; their hopes ſo diſappointed? who would ever have thought to have ſeene the Saints ſo rejoycing, their liberties ſo inlarged, their hearts and expectations ſo raiſed? This is the free grace of God: Ammi, Ruhamah, we have obtained mercy, God hath dealt with us in abundance of grace.

This we muſt not diſcourſe of when we meere,Chap. 2. as matter of newes onely, but we muſt ſpeake of it to the praiſe of God, for the ſanctifying of our hearts. Our brethren in Ireland have another ſubject of their diſcourſes at this day. When a brother or a ſiſter meet this is the ſubject of their diſcourſe, Oh my Father, my mother taken ſuch a day by the Rebels and cruelly maſacred, ſuch a kinſman, ſuch a kinſwoman taken ſuch a day and fearfully murthered, ſuch houſes were fired, ſuch Cities and Towns were taken, and with what gaftly viſages doe you think they look one upon another, when they are thus relating theſe ſad things?Eſa. 9. 8 The word of God came out againſt England, but it hath lighted upon Ireland. O unworthy are we of theſe mercies we enjoy, if when we meete together our diſcourſes be frothy and light, about vain and trivial things, when God hath given us ſuch a ſubject of diſcourſe as he hath done by ſuch gracious, and wonderfull, and glorious wayes of his mercy towards us in this latter age.

Say to your brethren Ammi, and to your ſiſters Ruhamah.

The mercies of God are to be inculcated upon our ſpirits,Obſer. we ſhould not onely tell them one to another, but again and again inculcate them upon our hearts. Indeed Gods mercies at firſt they ſeeme to take impreſſion upon our ſpirits, but the impreſſion is ſoone vaniſhed.

Say to your brethren. This is (according to ſome) Let Judah to whom God ſhewed ſpecial mercy, ſay to Iſrael, to the ten Tribes that were more threatned then Judah, for Judah was not ſo threatned as Iſrael was, to be caſt off from being the people of God. Let Judah rejoyce in this, that their brethren are received again to mercy.

A gracious heart ſhould rejoyce in Gods mercies towards others.Obſer. Gods mercies are an infinite Ocean, there needes no envying there, no grieving for that which others have. Indeed when one man is richer then another, another is ready rather to envy him then to rejoyce: A Courier is ready to envy the favour that another hath, why? becauſe theſe are narrow things.

But when we come to Gods mercy there is roome enough there, that ſoul that hath beene made partaker of mercy, counts it a great happineſſe that any way the mercy of God may be magnified.

Say to your brethren and ſiſters, &c.

Theſe whom God hath received unto mercy,Obſer. we ſhould receive into brotherly affection. Hath God ſhewed mercy to ſuch and ſuch, well may wee account them our brethren and ſiſters then. If God takes them to mercy we muſt be ready willingly to take them into brotherly ſociety.

But now if we take theſe words as the beginning of the ſecond Chapter, then we ſhall ſee them carried in ſome different way. And taking of them ſo (as moſt doe) I ſhall firſt ſhew you the ſcope of the Chapter in the parts of it, and then ſhew in what ſenſe the words may be carried, as the beginning of this Chapter.

The ſcope of thi •• • ond Chapter is much according to that of the firſt, viz. 〈◊〉 ſhew unto 〈◊〉 their ſinne and their danger, and ſecondly to promiſe Gods aboundant grace and mercy again.Le • ct. i The firſt is eſpecially from the beginning to the 14. verſe, and the ſecond, from the 14. verſe to the end of the Chapter. Yet this is not an exact diviſion. neither can we give an exact diviſion of this no more than we could give of the other. Why? Becauſe things are ſo intermixed; for they are the patheticall expreſſions of a loving, and yet a provoked husband, and therefore when he is comming to •••• vince his ſpouſe who hath dealt falſely with him, and to ſhew her her ſin and danger, whilſt he is manifeſting of his diſpleaſure, the bowels of his compaſſion begin to yerne, and he muſt have ſome expreſſion of love in the middeſt of all; then when he hath had ſome expreſſions of love, he falls again to rebuke her and to ſhew her her ſin again, and then his bowels yerne again, and he commeth to expreſſions of love again. We have found it ſo in the former Chapter, and ſhall find it ſo in this: For though the beginning of this Chapter to the 14. verſe is ſpecially ſpent in convincing of ſinne and threatning of Judgement, yet in the ſixth and ſeventh verſes there is promiſe of mercy and favour, and expreſſions of love, and then in the eighth verſe he goes to threatning againe, and in the 14. ver. begins to expreſs mercy again.

As God doth in this caſe, ſo ſhould we. When we rebuke others that are under us, we ſhould ſo rebuke them, as yet to manifeſt love to them, and when we manifeſt love, to doe it ſo as yet to take notice what is amiſſe and to reprove them. Many parents know not how to rebuke their children, but they do it, ſo as that there is nothing but bitterneſſe; and they know not how to manifeſt their love but they do it ſo as that there is nothing but cockering and immoderate indulgency. God mixeth both together.

Say to your brethren, &c.

Take it for the beginning of the firſt part of this ſecond Chapter, for the ſhewing of them their ſinne, and rebuking them, What then muſt be the ſenſe and ſcope of the words, Say to your brethren, Amm • , &c.

Then it is carried thus. Some thing muſt be ſupplied for the making up of the full ſenſe. As if God ſhould have ſaid, Oh Ammi, you whom I have reſerved to be my people, you to whom I have ſhewed mercy, there is yet remaining a handfull of you, while you remaine to be may people, and others caſt off, and you obtayning mercy, and others rejected, let it be your care to exhort, perſwade, convince, uſe all the meanes you can to bring your brethren and ſiſters on to that grace of God you have received: Say to your brethren, ſay, it is not expreſſed what they ſhould ſay, but by that which followeth wee may underſtand what the meaning of God is, when hee ſaith Plead with your mother, &c. that is, you that have received mercy and are my people, there is a remnant of you; do not you think that ſo long as you ſcape and are well enough your ſelves, no great matter what becomes of others, oh no, but let your hearts be much toward your brethren and ſiſters, let your bowels yerne toward them, oh ſeeke if it be poſſible to draw them unto God that they may receive mercy too, labour to convince them, ſay and ſpeake to them that they may not yet ſtand out againſt God and be obſtinate; ſay to your brethren Ammi, and to your ſiſters Ruhamah, you that are Ammi, and you that have received mercy do you ſpeake to your brethren and ſiſters. And this affordeth unto us many excellent Obſervations.

As Firſt, That in the moſt corrupt times of all, God doth uſe to reſerve a people,Obſ. 1. to deliver ſome from the guilt of the generall corruptions of the place where they live.Obſ. 2. Reliqui mihi ſeptem milliaonon ait relicta ſunt vel reliquer • nt ſe, ſed reliqui reliquiae per electionem gratiae. Auguſt, de bono perfev. l. 2. c. 18. For ſo this Ammi and Ruhamah, were a remainder, that God did deliver thorough his grace from the generall corruptions of the place where they were; for otherwiſe they had not beene fit to have ſaid to their brethren or to have ſpoken to their ſiſters in this ſenſe.

Secondly, thoſe whom God delivers from the guilt of generall corruptions are to be acknowledged the people of God, ſuch as have receiv •• mercy from God in a ſpeciall manner; It is free grace that hath made this difference between you and others; Auguſtin in his ſecond book concerning preſervation, has a good note upon that Scripture, 1 King. 19. 18. I have left me ſeven thouſand in Iſrael, God ſayes not, there are left 7000, or they have left themſelves, but I have left; It is the ſpeciall work of God to preſerve any for himſelfe in evil times.

Thirdly, the Lord takes ſpeciall notice of ſuch who are thus by his grace preſerved in evill times. Ammi, Ruhamah, There are a people amongſt theſe that are Ammi, my people, that have obtained mercy from me, mine eyes are upon them, my heart is toward them; there are a number that have kept their garments undefiled even in Sardis, and I will remember this for ever for their good.Obſ. 3. Noah was a juſt man, prefect in his generation, Gen. 6. 9. and what then? Chap. 7. 1. Come thou and all thy houſe into the Ark, for thee have I ſeene righteous before me in this generation.

Fourthly,Obſ, 4. Such as keep themſelves from the corruptions of the times wherin they live, they and onely they are fit to exhort and reprove others.

Thoſe that are not guilty themſelves as others are, are fit to ſpeak to others, to ſay to their brethren and to their ſiſters. They are fit to exhort, who performe the duties themſelves that they exhort unto.Turpe eſt doctori cum culpa redarguit ipſum. Obſ. 5. We ſay it is a ſhamefull thing for one to be teaching if he be guilty himſelf; he cannot with freedom of ſpirit, ſay to his brethren and ſiſters.

Fifthly, It is the duty of thoſe whom God hath delivered from the corruptions of the times, to ſeeke to draw all others to God; to ſeeke to convince others of their evil wayes, and ſo bring them in to the truth. We • eade Levit. 19. 17. Thou ſhalt not hate thy brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour, & not ſuffer ſin to lye upon him. Surely thoſe who have obtained mercy, have the impreſſion of Gods mercy upon their ſpirits, they are farre from having hatefull hearts; now it is hatred for any to ſuffer ſinne to lye upon his brother, and not to doe what in him lyeth to help him. It is deſperate pride for men to triumph over others in their falls, and it is wicked cruelty to ſuffer others to lye down when they are fallen if they can raiſe them. 〈◊〉 -faring men who are delivered themſelves from ſhipvvrack, and all is 〈◊〉 with them, if they ſee another ſhip ready to ſink in the ſea; and thoſe on ſhip-board ſhoot out to have them come to helpe to ſave them, though they be never ſo farre remote, yet if it ſhould be knowne that they decline to goe out to help them, all the ſea-men would cry out ſhame on ſuch, and be ready to ſtone them for etting a Ship ſinke when they might have helped: Certainly the ſame caſe-it is with thoſe to whom God hath ſhew ed mercy, if others lye in their ſins they do not what they can for their help.

6. Say to your brethren and to your ſiſters. Obſ. 6. The neerer the relation of any is to us, the more ſhould our compaſſion be towards them, in ſeeking to deliver them from their ſins; There is more likelihood of prevailing with your brethren and ſiſters. Hath God converted you, and have you a brother or a ſiſter not converted, or any of your kindred? goe and ſay to them, tell them of the danger of their evil wayes, tell them of the excellency of the wayes of God, exhort them to come in, to make tryall of the bleſſed wayes of God.

When a brother ſpeaks to a brother, or a ſiſter to a ſiſter, it is the bringing a hammer of gold to work upon gold,Obſ. 7. and of ſilver to work upon ſilver.

Laſtly, Say to your brethren and ſiſters. Exhortations unto and reprehenſions of others ſhould be with much love and meekeneſſe. Say to your brethren and ſiſters, yet look upon them as brethren and ſiſters, though they have not yet obtained the like mercy that you have. Saint Paul, 2 Theſ. 3. 15. ſpeaking of one that walketh inordinately, from whom we are to withdraw in reſpect of any private familiar ſociety, yet ſaith he, admoniſh him as a brother. Thoſe who reprove and admoniſh others with bitterneſſe of ſpirit and evill ſpeaking, are like a fooliſh fowler who ſeekes to get the fowle, but he goes on boyſterouſly, and makes a noiſe; the way (if he would get it) is to goe on quietly, ſoftly, and gently; ſo the way to gaine a brother, is not by boiſterouſneſſe and violence, but ſofneſs, and gentleneſs. It is obſerved by ſome of the Jews out of that 25. Exod. ver. 3. where the matter of the Tabernacle is ſaid to be gold, and ſilver, and braſſe: you doe not ſee nor hear of iron to be required for the building of it; No, iron, rigid, ſevere, hard diſpoſitions are not fit either to be matter of the Tabernacle themſelves, or to draw others to be the matter of it.

Yea but if ſaying will not be enough to doe the deed, then there followes pleading. That is the ſecond. Say to them, admoniſh them, exhort them, but what if that will not doe? doe not leave preſently, but Plead, yea and Plead with your mother too, not onely with your brethren and with your ſiſters, but with your mother.

Plead with your mother, plead, for ſhe is not my wife, &c.

Pleade, Litigate, ſo ſome, Contendite, ſtrive, the old Latine hath Iudicate, Iudge your mother. 〈 in non-Latin alphabet 〉 It may ſeeme to be a hard and harſh phraſe at firſt, but we ſhall labour to acquaint you with the minde of God in it.

Here is an exhortation even to the private members of the Church, to all, one o • other, to plead even with their mother, to plead even with the Church of which they are members, and ſo to plead as to deale plainly and to tell her that ſhe is not the wife of God. Pleade with her,

Firſt, here we ſee Gods condeſcenſion, that he will have us pleade the eaſe betwixt others and himſelfe,Obſ. 1. as Eſay, 5. 3. Iudge between me and my Vineyard, faith God. This ſheweth the equity of Gods dealing. Pleade the caſe, perhaps ſome of you might thinke. I deale hardly with your mother in ſo rejecting of her, in bringing ſuch judgements upon her. No, not ſo, but plead you the caſe, plead rather with her then complaine of me for my dealing with her.

Secondly,Obſ. 2. Plead with her. When exhortations and admonitions will not doe, we muſt ſtrengthen our ſelves and falla pleading. If there be any way more powerfull then exhortation and admonition we ſhould take that way, and not preſently give over, for though it is not ſaid here, Pleade with your brothers and ſiſters, yet they are included in this when he ſaith, Plead with your mother.

Thirdly, It is a hard thing to convince Idolaters of their ſin, and of the Juſtice of God comming againſt them for their ſinne. Plead with your mother, plead, ſhee will not acknowledge it, ſhe will ſtand it out, and ſay ſhe hath not done ſo ill, ſhee is not worthy to be caſt off, you had need pleade and plead hard with her, ſhe will ſtand out elſe: Idolaters have ſo many diſtinctions, ſo many evaſions, ſo many ſhifts and pretences, that it is a thouſand to one ever almoſt to prevaile with them. When you deale with Papiſts about worſhipping of Images they will have ſuch diſtinctions of worſhip,Idolaters hardly convinced. perſe, and worſhip per accidens, of honouring the creature, Propter ſe, & propter aliud, Proprie, improprie, and a hundred of ſuch kinde of diſtinctions and evaſions, till they diſtinguiſh out the truth, and ſcarce underſtand themſelves what they meane by their diſtinctions. Hence Idolaters ſcorne at judgements threatned, they thinke onely a company of fooliſh & timorous people fear ſuch things, they cry out, ſay they, that we are Idolaters, Idolaters and grievous judgements of God are comming •• on us, a company of fooliſh melancholly people they feare their own 〈◊〉 . Was it not ſo heretofore when we were going on in the wayes of Idolatry space? Was it not the jeere and ſcorne of all ſuch ſpirits? If any did ſeeme but to make a queſtion about Idolatry, they would never be convinced of ſuch a ſinne, nor never feare any judgements hanging over our heads, Though God hath prevented it through his grace, and hath ſhewed his prero • ation in the ways of his mercy, yet certainly there was ſigne enough of dreadfull wrath hanging over us, and what yet may be we know not.

Fourthly,Obſ, 4. Plead with your mother, pleade. It is a 〈◊〉 of forenſecall word, and carrieth with it ſuch a kinde of pleading, as muſt be a convincing, a powerfull pleading. God loveth to have people dealt withall in a convincing way. The Lord doth not cry out to the Prophet or to theſe other good people that were free from that Idolatry that the people of Iſrael were generally corrupted withall, he doth not ſay, I ſay, bid them go and terrifie them, and cry out of the • 〈◊〉 ſpeake bitterly unto them; but 〈◊〉 and plead • the cauſe with them, ſeeke to convince them, doc not goe and 〈◊〉 upon 〈◊〉 〈…〉 them.

God loveth to have people dealt withall in a convincing way, Let not therefore any thinke it enough either Miniſter or other, that they can ſpeak terribly to people, and cry out of the ſinnes of the people, but let them labour to convince them, to deale with them as rationall creatures, and to take away their ſecret objections and their ſecret ſhifts, and to make their ſinnes plaine before their conſciences. A convincing Preacher and a convincing Chriſtian is ſuch a one as may be very uſefull, and doe aboundance of good to the Church of God.

Fifthly, Pleade with your mother. It is very fit that God ſhould have ſome to pleade for him,Obſer. 5 to pleade his cauſe as well as the devil hath to pleade his. The devill never wants pleaders. When was there ever ſuch an ill cauſe came to a Bench, or to any ſociety in any publique way, but found ſome that would pleade for it? A ſhame that the worſt cauſe in the world ſhould have pleaders for it, and many times the cauſe of God ſuffers by mens being mute that ſhould pleade for it. God will take this very ill at their hands.

It is true, God ſaith, hee will pleade his owne cauſe, and wee are bound to pray according to that of the Pſalmiſt, that God would ariſe and pleade his owne cauſe. And indeed if God had not riſen and pleaded his owne cauſe better then we did, his cauſe would have been in the dirt before this.

Though it is true, God is raiſing up his own cauſe, no thanke to us; wee have cauſe to lay our hands upon our mo • thes as guilty, in that we did ſo baſely and cowardly let the cauſe of God ſuffer, and God appearing ſo immediately and gloriouſly, is the rebuking of us becauſe we did not, wee would not before ſtand up to plead • his cauſe.

Sixthly,Obſer. 6 When any have found mercy from God, the ſweetneſſe of that mercy ſo warmeth their hearts, that they cannot endure to ſee that bleſſed God be diſhonoured. Pleade you Ammi, Ruhamah; what, my people, thoſe to whom I have ſhewed mercy, what though it be your mother, what though it be any deare to you, what though they be great ones, though they be a multitude, yet pleade, plead for me againſt them, this note is grounded upon the title that God giveth them who ſhould plead Ammi, and Ruhamah, thoſe that are Gods people, thoſe that have found mercy from God.

Gods mercy is ſo ſweet, it doth ſo inflame them, that they muſt plead for God againſt any in the world.

Seventhly,Obſer. 7 Pleade with your Mother. That is, with the Church, called a Mother, becauſe as the Mother is as it were the roote from whence children come, divideth her ſelfe into branches; ſo the community of a Commonwealth or a Church, any community, is called in Scripture a Mother, and the particulars they are as ſeverall branches that growe from that roote, they are as children. Therefore you have ſuch expreſſions in Scripture as the daughters of Jeruſalem oftentimes, and there is no great difference between calling Jeruſalem, that is, the State, Mother; or Jeruſalem, that is, the Church, Mother, for indeed the Church and State were mixed both together. From this expreſſion we learne that it is lawfull for children to plead with their parents. Though it is true, this aimeth at a higher thing then what is between natural children and their parents, yet from the expresſion this is intimated and implied, That it is lawfull for children to pleade with their parents. If children ſee their parents in an ungodly way, they may lawfully pleade with them,Children may plead with parents. and their parents are bound to hearken to their pleading Gods cauſe. It is a ſpeech of Tertullians, the begetter is to be beloved, and we may adde, he is to be honoured, but our Creator is to be preferred.Amandus Generator, ſed praeponendus Creator. Children muſt give due reſpect to their parents, yet ſo as preferring the Lord before them; and if the parents goe againſt God, even their children muſt plead againſt them. As it is a great ſinne for parents to prefer their children before God, ſo it is a great ſin for children to prefer their parents before God. Do not think I come to ſet children againſt their parents in this, be but content to heare to the end (though I will not be long in this obſervation) and you will be convinced I ſuppoſe of it, that it is fit for children to plead with their parents when they go from God.

Thus we ſee it was with Jonathan, 1 Sam. 19. 4. there you ſhall finde that he pleaded with his father when he ſaw him ſo furious and in ſuch a pasſionate mood as he was in, and in ſuch a cruell way toward poor David, Let not (ſaith he) • he King ſinne againſt his ſervant: Let not the King, he gives him very reſpectufll words, and ſheweth his due honour to his father, Let not the King ſinne againſt his ſervant, and then goeth on and tells his father of the good ſervice David had done, and that David did not deſerve ſuch ill uſage from him. Thus when children ſhall ſee their Fathers or Mothers to be in a f •• ous rage or pasſion, it is fit enough for them, if they come in an humble and ſubm • sſive way, in a beſeeching way, I be ſeech you father or mother, conſider that by theſe diſtempered pasſions, in ſtead of helping your ſelf, you ſinne againſt God, you have known it by experience that you have often in ſuch pasſion ſo broken out, that many ſinnes have broken from you, and you have grieved for it afterwards, oh doe not againe that which your Conſcience hath ſo often checked you for. If children ſhould come thus in an humble and ſubmisſive way to plead with their parents, they doe no more then their duty, and their parents are bound to hearken to them in it.

I confeſſe they ſhould be very carefull in keeping their due reſpect to their parents, and not ſpeake mallapertly, but with all reverence and ſubmisſion to them, and to ſpeak privately too, if posſibly it can be, not to divulge their parents weakneſſes. You know Cham was curſed for diſcovering his fathers nakedneſs, though he was drunk he did not ſhew his due reſpect at that time to his father; but if he had ſought to cover his fathers nakedneſſe, and after had come and pleaded the caſe with him, certainly he had not beene curſed, but received a blesſing.

Yea and there is a great deale of reaſon that children ſhould pleade with heir parents, and that you ſhould give them leave ſo to doe, becauſe you know, children are the worſe for your ſinnes, God thr • tneth to viſit the ſinnes of the parents upon the children, unto the third and fourth generation there are many threatnings againſt children for the ſinnes of their parents, therefore it concerns your children that they ſhould plead with you, and that you ſhould ſuffer them. For you ſay, Sirrah what have you to do with me? What doth it concern you? Yes, the child if he doth it in modeſty and humility may ſay, O father it doth concern me, I may fare the worſe for your ſinnes, God may come upon me for them, therefore give me leave I beſeech you to pleade the cauſe of God with you. And if you will not give your children leave in this, they may riſe up as witneſſes againſt you another day. If children in an humble and ſubmisſive way plead with their parents, and they will not hearken unto them then, a very good pleading will be for them to burſt out into teares before their parents, and it is a very ſutable and powerfull pleading, that when children cannot prevaile in an humble and ſubmisſive way, then to burſt out into teares before them.

We read in the ſtory of King Edward the ſixth, when Cranmer and Ridley came to him, and were ſo earneſt to let him give way to his ſiſter the Lady Mary to have Maſſe, he ſtood out and pleaded the caſe with them, & told them it was a ſinne againſt God, they uſed many carnall arguments to perſwade the King, but hee withſtood them a great while; at length when King Edward (who was but a childe about 15 years of age) ſaw hee could not prevaile with pleading againſt thoſe grave men, he burſt out into teares, and that ſo prevailed with them, that they went away and concluded that the King had more Divinity in his little finger, then they had in all their bodies, and ſo yeelded to him. Certainly in ſuch pleadings the heart of a parent muſt needs be much hardned if hee will not breake and yeeld to his child. You that are parents, looke upon your childrens pleading with you, and conſider with your ſelves, what doth God ſend one out of my loins, out of my own wombe to come and plead the cauſe of God with me, to draw me from the wayes of ſinne, and to do good to my ſoul for ever, ſurely it is a mercy to have one out of my owne bowels to ſtand for the cauſe of God; ſurely God is in it, I ſee this child in other things walks humbly and obediently unto me. As indeed you that are children, that plead with your parents, you need be carefull ſo much the rather to be obedient to them and not take upon you in an unſeemly manner to check and reprove them; and then it cannot but convince the heart of a parent. What a bleſſing will it be to your children if you that have received your naturall life from your parents, ſhould be a means of the ſpiritual and eternal life of them.

Thus much for the expreſſion. Plead with your Mother.

Now for that which is chiefly aimed at, Plead with your mother, that is, the Church and State. Hence the Note is,

Thoſe that are Godly ſhould not onely ſacrifice themſelves to do good to themſelves or friends in private,Obſ. 9. but they are to labour to doe good to the publique too. Not onely ſay to your ſiſters and to your brethren, but pleade with your mother. There are many narrow ſpirited men, who if they can diſcharge as they think their conſciences with their families, and can plead with their ſervants and children, or ſome of their own neere acquaintance perhaps, they have done enough, though for the publique they take no care at all.We muſt endeavour the good of the publique. Hence it is apparently implyed, that all thoſe that are members of any Church, ought to be men of knowledge; why? becauſe they are ſuch as are called upon to plead with their Mother. It is not for an ignorant Sot to plead with a Church of God; and yet ſuch ſhould be all the members of every Church,Obſ. 10. as in ſome caſes they ſhould plead with their mother.

Laſtly, which indeed is the maine Obſervation of all, God giveth liberty to ſome private members of Churches,Obſ. 11. yea it is their duty in ſome caſes to plead with the whole Church. This we muſt ſpeak unto a little more.

Gods wayes and his Cauſe are ſo equal, that private Chriſtians, though they be very weak,private members may in ſome caſes plead with the whole Church. yet they may be able to plead it with a Church. It is true, there is a great deale of diſadvantage that a poore, weak, private Chriſtian hath, when he is to deale with a whole Church, where there are many godly and learned: but where as there is a diſadvantage one way, ſo the advantage is as much the other way, in regard that the Cauſe of God is one the one ſide, and not on the other. The goodneſſe of the Cauſe is as great an advantage as the abilities and number on the other ſide is a diſadvantage.

And ſometimes particular members of a Church have no other way to free themſelves from the guilt of the ſinnes of the Church, but onely by pleading with them; except they plead, they are many times inwrapped in the guilt, and therefore of neceſſity they muſt do it, though they be never ſo weak,

Yea and ſometimes God hath bleſſed the pleading of ſome few, and of weak ones too, with a multitude. Perhaps you may have heard of that notable Story we have in Eccleſiaſticall Hiſtories of Paphnutius, who being in the Councel of Nice where there were 318. Biſhops, and the buſineſſe was about the marriage of Miniſters, and generally they caſt againſt it, that thoſe that were ſingle ſhould not marry: only Paphnutius, one man, comes and plead againſt them all in that caſe, and God ſo wrought it that he carried the Cauſe, and he, one man, convinced all theſe 318. Biſhops. Therefore this is no diſcouragement for one man to ſtand up and plead againſt a great many.One man may prevail againſt many. So Petrus Waldenſis in the Story of Waldenſes, though he was but one at firſt, yet he ſtood againſt many thouſands, and God bleſſed that which he did for the converſion of thouſands. And Luther you know he ſtood againſt all the world almoſt.

Yea and though this one man may be but a private man, a weake man. God may bleſſe that which he ſaith ſometimes more then that which more learned men ſhall ſay. I remember I have read in the Centuries this Story: A company of Biſhops being met together, there was a Phyloſopher that ſtood out againſt the Chriſtian Religion, and ſo reaſoned againſt them all, that be ſeemed to have the better of it: amongſt them there was one, a very godly and holy man, but a very weak man; he ſeeing the Cauſe of God like 〈◊〉 ſuffer, deſired leave to ſpeak and encounter with this Phyloſopher; all the reſt being troubled at it, thinking that Gods Cauſe would ſuffer more by him, knowing he was a very weak man, but yet knowing withall that hee was a very holy man,Hactonus verba audivi & verba rededi, ſed cum divina virt •• accessit, ultra r • ſpondore non potui. none would oppoſe, but let him ſpeak: So he beginneth with the Phyloſopher, reciting many Articles of the Faith, Tell me, ſaith he, do you believe theſe things are ſo? (and ſpoke with Majeſty and authority) doe not ſo reaſon the caſe about theſe Articles of our Faith, but do you believe? Preſently the Phyloſopher acknowledged himſelfe overcome: Hitherto (ſaith he) I have heard words, and returned words, but now I feel the Divine power, and I cannot further anſwer; and ſo yeelded to be a Chriſtian upon the pleading of this poor weak man, yet a very holy and godly man. God hath bleſſed the pleading of weake ones, though it be againſt thoſe that are very ſtrong, therefore they muſt not be contemned.

I remember Oecolampadius hath ſuch an expreſſion as this, ſaith hee, Conte •• neretur eccl • ſiae Chriſti, ſivel vnum puellum ejus divino Spiritu lequentem non audiremus, etiamſi totus orbis illi reclamet. Chriſt ſhould be contemned and diſhoncured, if we ſhould not heare, were it but a child ſpeaking with his Spirit, though all the world ſhould be againſt it. And in Eſay. 11. 6. there is a promiſe that in the times of the Goſpel, the ſpirits of men ſhould be ſo brought down, that they ſhould not ſtand upon their greatneſſe and learning, but the Text ſaith, A child ſhould leade them; that is, the humble temper that God would have under the Goſpell.

But it may be ſaid, Will not this argue ſelf-conceit? What, for one man, a private man to plead with ſo many, with a Church? it is a ſigne that ſuch a one is very well opinionated of himſelf, that ſhould think that what he apprehendeth ſhould be ſufficient to ſtand againſt the apprehenſion of ſo many learned and godly men as are in the Church. How can this be freed from arrogancy and proud conceitedneſſe.

I anſwer, Not ſo, it may be conſcience, and not ſelf-conceit, for the rule of conſcience is not the abilities,Orcolam padius. nor the holineſſe, nor the multitude of others, but it is that light that God doth let in to convince according to his Word.Object. Anſ. Nay further, I ſuppoſe I may convince you that this pleading for God, may proceed from much ſelf-deniall, and the not pleading may proceed from very vile, ſinfull ſelf-reſpect.

How will that appeare?Queſt. Anſ.

Thus. For a private man when he ſees the truth of God to ſuffer, certainly if he be an humble and an ingengous ſpirit, it cannot but be exceeding grievous unto him to think, that he muſt conteſt with ſuch a multitude of able and Godly men,No pride but ſelfedenyal to plead againſt the ſinnes of others. more able then himſelf, it cannot but be to him a very hard work that God putteth him upon. He would rather a hundred times, if he did look at his own quiet and eaſe, ſit down: For, think he, if I come to ſpeak, then by this I ſhall be endangered to be accounted ſelf-conceited, I ſhall have the accuſation of pride, I ſhall diſpleaſe many of my friends, I ſhall make a great diſturbance in my ſelf, I am ſure to my own peace, whatſoever I do to others, and how much bette • were it for me to ſit ſtill and be quiet. An humble ſpirit would reaſon thus; but only? Conſcience puts him upon it; I ſhall contract guilt to my ſelf, if I be not at leaſt a witneſſe for Gods truth, therefore though I ſhall ſuffer ſo much in it, yet rather then the truth ſhall ſuffer, rather then conſcience ſhall plead againſt me, I will plead though never ſo much to my diſadvantage.

Now if ſuch an one carry it humbly and quietly, certainly he is rather to be accounted a ſelf-denying man in it; for it is a very hard taske.

VVhereas on the other ſide, ſelf-love is more like to think thus; It is true, theſe things are right, I ſee they are not according to the truth of God.

Conſcience indeed would have me ſpeak, but I ſhall trouble my ſelf, and what will they think of me on the other ſide, where there are ſo many able and godly men? ſurely I ſhall be thought a conceited fool, and therefore I were as good hold my peace, and ſleepe in a whole skin, and be quiet.

Thus becauſe they have ſo much ſelf-reſpect, and love their own quiet, and cannot endure to ſuffer any trouble, they will leave the truth to ſuffer, and their conſciences to be pleading with in againſt themſelves; rather then thus to plead for the cauſe of God.

Certainly they that are charitable ſhould rather take things in the better part then in the evill. It is true, it is poſſible that men may through pride of ſpirit be pleading with others (I ſhall ſpeak a word of that by and by) but yet you may perceive it in the carriage of ſuch a one, in the generall courſe of his way. Now if in the generall courſe of the way of a man, hee doth carry himſelfe humbly and ſubmiſſively, that you ſee him yeeldable as much as ever he can in all lawfull things, and then when he commeth to plead againſt an evil he is not ſuddain, he is not raſh, and he pleads not againſt every light evil neither, but when he comes he comes with a great deale of trouble in his ſpirit, and carrieth it with all quietneſſe and humility, It is your rigidneſſe, and that ſpirit which doth not beſeeme a Chriſtian, that is not the ſpirit of Chriſt in this thing, for to judge of this to be pride. For certainly under this falſe judge ment the cauſe of God hath ſuffered exceeding much.Obj. You will ſay, How can it be imagined, that one man ſhould ſee more then many, more then others that are able?

To that I anſwer.Anſ. In a community where there are many, though they ſhould be godly, yet many of them may have their ſpirits biaſed with prejudice, vvith ſelfe-ends, and ſo not come to ſee the truth though they be more able.

Again perhaps though they may be moreable in moſt things, yet in ſome one God may leave them.The truth is not alwayes ſeen beſt where there is greateſt natural abilities, no nor alwayes where there is moſt 〈◊〉 . Yea, though they may be more able at other times, yet for ſome one time God may leave a man in a thing that he is very able in it another time. And perhaps a great many of them for the preſent may have ſo much diſtemper of ſpirit, as they may not ſpeak according to what they think themſelves. Therefore it may be uſefull for ſome one man to be pleading with many others.

I beſeech you conſider of this, it is very uſefull. Men muſt not think that God doth diſpence the knowledge of his truth alwayes according to natural 〈…〉 . For want of this conſideration many are led into much evill.

For thus they think with themſelves, If a man have more abilities to underſtand natural things then others have, therefore he muſt needs have more abilities to underſtand ſpirituall things then others have. There is a miſtake in this. A great learned man that hath great abilities, underſtands the rules of nature, yet a poor weake man may have the mind of Chriſt more then he hath. For the promiſe is to them that feare God. Pſal. 25. 14. The ſecret of the Lord is with them that feare him. It may be another man hath more abilities, but this ſpirit may be more ſoild, may be more diſtempered then the poor weake mans.Mit. 11. 25 I thanke thee, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes; even ſo Father, for it ſeemed good in thy ſight.

If multitudes had beene an argument againſt the truth, then in the Primitive times, when Chriſtian Religion began, certainly very few ſhould have followed JESUS CHRIST. Yea, and there is not more diſadvantage and diſproportion between one or two private members of a Church and the whole Church, then there was at that time diſadvantage and diſproportion between the whole Church then and all the world. And if we mark Saint Iohn, 1 Iohn 5 16. We know (ſaith he) that we are of God, and that the whole world lyeth in wickedneſſe. We know. What a ſingular ſpirit was here? here was ſingularity indeed, if you talke of ſingularity; you are afraid you ſhould be counted ſelf-conceited, and ſingular in differing from others. We know that we are of God, and that the whole world lyes in wickedneſſe.

Thus we ſee the thing a little cleared, as this point had need be, but we have not done with it, we muſt not let it go ſo. There muſt be ſome rules given for this, or otherwiſe we ſhould wrong the point in naming it.

Chriſtians may plead, private members may plead with their Mother, yet they muſt obſerve theſe rules.

Firſt.1. They muſt not plead with her for every light thing. For the Scripture giveth us this rule, That Love covereth a multitude of infirmi • ies; We muſt not ſtand pleading for every infirmity with our brother,Rules to be obſerved by private Chriſtians who plead with the Church. but rather paſſe by many and cover them, much leſſe then with the Church.

But if there be that which is notorious, or if I be called unto it, that I cannot have communion with them, but in my communication with them, I ſhall be wrapped up in the guilt except I teſtifie the truth. Certainly then I am bound to plead,

The ſecond rule is,2. it muſt be orderly done, that is, if poſſibly it may bee, you muſt make the Officers of the Church to be your mouth in pleading, I ſay if it can be. If it come to ſuch a way of rebuking or declaring the evill to the Church, it ſhould rather (if it can be) be by him whom God hath appointed to be his mouth to the Church. For you doe it in Gods name, therefore the moſt orderly way to do it (if it may be done) is by him that is Gods mouth.

Thirdly, It muſt be ſo as you muſt manifeſt all due reſpect to that ſociety you are of,3. to that Church, ſhewing in your carriage, that you are apprehenſive and ſenſible even at this time of that diſtance that is betweene you and that whole ſociety whereof you are a member.

Fourthly, You muſt do it in a very peaceable way, ſo as to manifeſt that you deſire peace, and not to be the leaſt diſturbance to the peace of the Church, but that the peace of it is deare & precious to you. Therefore when you have witneſſed the truth and diſcharged your conſcience in it, you muſt be then content to ſit down quiet, for ſo the rule is, That the ſpirits of the Prophets muſt be ſubject to the Prophets, in that caſe: But if it ſhould prove that the Church ſhould continue, if the evill be notorious and great as requires departing, and the Church after all means uſed & all patience ſhould continue in it, in ſuch a caſe, you may deſire to be diſmiſſed from it and depart. But in as peaceable a way as poſſibly can be, yet continuing in due reſpect unto the Church for all that, though you ſhould depart, onely leaving your witneſſe behind you. The Papiſts cry out againſt us for pleading againſt them, and ſay it is an ill bird that will defile its own neſt, and they tell us the curſe of Cham is upon us for diſcovering our parents nakedneſſe.

They are to know this, that there is more liberty for a member of a Church to plead with a Church then for a childe to pleade with his parent. Though there be liberty for a child, yet there is more liberty for the member of a Church. For a parent though he ſhould be never ſo evil, yet hee doth not loſe his right over his childe. Though your parents ſhould be very wicked, yet know, that their wickedneſſe doth not diſcharge you of your duty; that all children ſhould take notice of But a Church may ſo fall off from God, as the members of it may be free from their duty to it, and therefore may have more liberty to plead then a child with his parent. That but onely in anſwer to them. And certainly ſo far have they fallen from God, as they have diſcharged thoſe that plead againſt them.

Well but if a member, a particular may plead with a Church, a whole Church,No Officer in a Church member be he never ſo great, but he may be pleaded againſt by a private member. with their mother; Certainly then, there is no one Member of a Church ſo high but he may be pleaded withall, even by private people in that Church. Coloſ. 4. 17. Say to Archippus, look to thy Miniſtry, It is an Exhortation to all the Church to ſay to Archippus and admoniſh him to looke to his Miniſtry. For though the officer of a Church be nearer to Chriſt the head (of which you heard before) then other members are, as the Arme is nearer the head then the hand; yet if the arme ſhall ſend forth any thing to the hand that it hath not from the head (as in a flux of putrid humours that reſteth in the arme) then it would be the ſtrength of the hand to reſiſt thoſe ill humours that the arme ſends forth. So if any Officer of the Church ſhall ſend forth that which he did not receive from the head, to any Member, but ſome putrid humour of his own, It is the virtue of that Member to reſiſt the receiving of any ſuch humour.

Certainly it is the pride of many that thinke it ſcorne for any private people any way to have to do with them. It is I ſay a pride in men which thorough want of that right order that ſhould be in all Churches is growen to that height, that thoſe that take to themſelves as proper the name of Clergy, they think it ſuch a diſhonor to them for any other that is not a Clergy-man (as they ſpeak) to ſpeak to them or admoniſh them of any thing, or to reaſon with them about any thing, or when they have preached, to come to them for further ſatisfaction in ſomewhat that they have delivered, or if they be negligent in their duty, to tell them of it though never ſo ſubmiſſively & meekly, their pride makes them riſe ſo high.

And for that obſerve, becauſe they do it upon that ground that they are the Clergie, which ſignifies Gods inheritance and Gods lot, and ſo contemning others as inferiour. You ſhall find in Scripture the people are called Clergy in diſtinction from the Miniſters, and never the Miniſters in the New Teſtament from the people, the word 〈 in non-Latin alphabet 〉 is not attributed to them to my remembrance, but I am ſure it is attributed to the Congregation, to the private members by way of diſtinction from them. That you ſhall ſee in 1 Pet. 5. 3. 〈 in non-Latin alphabet 〉 Be not Lords over Gods inheritance. Doe not Lord it over Gods Clergy, over Gods Lot, ſo the words are, Now in that he ſaith do not Lord it, certainly that is ſpoken to the Officers of the Church, and they muſt not Lord it over Gods inheritance, that is, over Gods Clergy, for ſo I ſay the words are. The word 〈 in non-Latin alphabet 〉 therefore, from whence Clergy commeth, is you ſee attributed to the people. And we ſhall find in Scripture, Acts 18. 25. that Apollos an Eloquent man and mighty in the Scriptures, and a man of a fervent ſpirit, yet the Text ſaith, that Aquila and Priſcilla, that were private people, tooke him unto them and expounded to him the way of God more perfectly. Where have you an Apollos now, an Eloquent man, a Scholler, a great Clergy man, but would ſcorne and contemne that a poore man and his wife ſhould take him home & inſtruct him in the way of God more perfectly? Yet Apollos an Eloquent man & mighty in the Scriptures tooke it well and was willing to receive further inſtruction from theſe people: And we finde Cant. 5. that in the time of reformation of the Church, the Church went to the watch-men, the watch-men beate her, ſhee had more reliefe from the daughters of Jeruſalem then from them.

But we muſt not leave this ſo neither. It is true, there may be a notorious abuſe of both theſe, and it is exceeding hard for a people to underſtand their liberty without abuſing of it,Private people muſt take heed they abuſe not their liberty. either againſt the Church or againſt the Officers of a Church. This power may be abuſed in people very much in too much pride, arrogancy, mallapertneſs, a ſpirit of contention in ſome, taking a delight in contradiction. There are many people I ſay that are of ſuch a humor that it is their very delight to be in a way of contradiction, & they think they are no body except they have ſomewhat to ſay againſt their officers or againſt what is delivered, and upon that very ground will go quarrelling, not out of meere conſcience, but that it may appear to others that for their parts they have a further reach than other men; It is true, ſuch things are delivered, generally they are received: yea, but men muſt know that they look into things further then others doe: And if they be in a community, they conceive that every one would think them no body if they ſtand ſtill and ſay nothing, therefore that they may appeare to be ſome-body, they will ſpeake, they will have ſomewhat to finde fault withall, though they ſcarce underſtand what they ſay, or whereof they affirme, and ſhew it they will in a virulent ſpirit, in a domineering way, and brave it to the faces of thoſe that God hath ſet over them. Certainly this is a groſſe and abominable thing giving it may be reproachfull tearmes to ſuch: Whereas the Rule of Chriſt is, Rehuke not an Elder, (1 Tim. 5. 1.) but intreate him as a Father, do not you think preſently that becauſe you may pleade with them, that Gods cauſe may not ſuffer by your ſilence; that therefore you may rebuke them in an undecent and unſeemly manner. You may indeed in an humble way goe as acknowledging the diſtance betwixt you and him, hee being an Officer, and ſo inEreat him as a Father. Doe many of you ſo when you go and reaſon the caſe with a Miniſter, whom you your ſelves will acknowledge to be Officers of Chriſt, yet it may be ſometime through bitterneſſe of ſpirit you will be caſting them off from being Officers of Chriſt before you have ſufficient warrant for it: and therefore the Apoſtle ſaith in the ſame Chapter ver. 19. Againſt an Elder receive not an accuſation but before two or three witneſſes; Marke, you muſt not receive an accuſation, much leſſe a condemnation, for the credit and honour of the Miniſters of Chriſt are very deare and precious unto him, therefore take heed how through a violent and turbulent ſpirit you caſt any diſhonour upon thoſe that Chriſt hath ſet over you. Thus I have indeavoured to diſcover the truth unto you, and ſo limited as I hope it may be for edification, and not for hurt at all to any.

Pleade with your Mother.

But what is this pleading? She is not my wife, neither am I her Husband.

It hath much bitterneſſe in it indeed if it be conſidered of, yet it is in as faire termes as can be ſet out. Shee is not my wife.

He doth not bid them ſay to their mother ſhe is a whore,Obj. but ſhe is not my wife. You will ſay, why? what difference is there between her not being his wife and her being a whore? May we not call things as they are?

It is true,Anſ. the thing is the ſame, but hence the Spirit of God teacheth us an excellent note, that thoſe who pleade againſt others muſt not give ill termes, eſpecially when thoſe they plead againſt are ſuperiors, you may declare your mindes fully, but in as faire, modeſt, comely, the leaſt provoking termes that can be. It is a foule evill in many if they ſee Miniſters or Churches do things they ought not, preſently to give reviling ſpeeches, nothing is in their mouths but there is one of Baals Prieſts, and Antichriſtian, they cry out of every thing they diſlike as Antichriſtian, whereas you are to ſtudy with your ſelves if there be any terme more molliſing then other to make uſe of that terme, although the fault you pleade againſt might beare a harſher terme if rebuked by one in authority, yet you who are but private Chriſtians ſhould be very carefull in the faireſt, gen •• ſt termes that may be to erprove what you diſlike. Again, •• ee is not my wife.

For that point, that a people that have been Gods people, may prove not not to be Gods people, that we have already met withal in the former Chapter. We ſhall not ſpeak of it as then we did. Onely now wee have it more fully, that a Church may come to be un-churched.

Here is a difficult caſe, that is, when a Church may come not to be a Church. It is through Gods providence more then I did make account of when I began this Propheſie of Hoſea, though I had ſpent ſome time in it before, yet little thought to have met with ſo many things ſo fully preſented to me as I have found, that doth ſo neerly concerne us and the times.

I would not violently draw on any thing but what is ſo preſented to us, as that I ſhould be injurous to the Scripture and to you not to take notice of it: We have already met with as tickle points as can be almoſt, and this alſo is exceeding difficult. I deſire in this to go as I have done, your own conſciences witneſſing with me as in the other, without the leaſt ſpirit of contention and diviſion, or medling with controverſies, but laying the truth in the principles of it plaine before you.

When may a Church come to this, that had God before to be her Huſband, now not to have God to her Husband.

I confeſſe for the Church of the Jews I cannot finde any thing to pitch upon certainly when they did ceaſe to be a Church but onely this;When a Church comes to be unchurched. e •• er when God did ſend them a bill of Divorce by ſome extraordinary men (as ever they had ſome amongſt them, ſome Prophet) or that they did wholly leave off from being under the pedagogie that God put them under: For I finde this that their Idolatry was not enough to cut them off from being a Church actually. It is true their Idolatry was that which did deſerve it. They broke the marriage bond by their Idolatry, but God did not alwaies take the advantage of that, hee did not alwaies ſend them a bill of Divorce when they did commit Idolatry. Theſe ten Tribes had beene Idolaters a long time before God had ſaid to them they were not his wife. Therefore barely Idolatry did not cut off, no not the Jews. Neither do I think that all Idolatry (if it be through ignorance) cutteth of a Church now in the time of the Chriſtians. The Lutherans certainly are guilty of Idolatry by conſequence, and ſo other Churches may be through ignorance, and yet they not ceaſe to bee Churches. Therefore in the time of the Jews, I ſay I do not finde any particular ſin that did actually cut them off ſo long as they did keep under the pedagogie of the Law, unleſſe God by ſome extraordinary meſſenger ſent them a bill of Divorce, they yet remained the people of God, Iſa. 15. 1. Where is your bill of Divorce, ſaith God? It is true you have deſerved it, but where is it? I have not given you a bill of Divorce, therefore they were a Church. But for the time of the Goſpel this I think may very ſafely be aſſerted, that ſo long as there is a Communion of Saints imbodied, holding forth the profeſſion of all fundamental truths, and joyning in all Ordinances, ſo far as they are convinced, ſo long there is a Church. Any communion of Saints imbodyed, holding forth the profeſſion of all fundamentall truths, and are willing to ſet up ordinances ſo far as they know to be Gods mind they ſhould ſet them up,A Chuch may continue a true Church though with much mixture. this multitude though it ſhould have abundance of corruptions, though many wicked be mingled amongſt them, yet they are a Church of God, though they ſhould not ſet up all Ordinances, though perhaps through ignorance they are not convinced that ſuch an Ordinance is an Ordinance, yea though they be convinced that it is an Ordinance, and yet perhaps they are not convinced that it is Gods minde they ſhould ſet it up, though this ſhould be their error, yet this communion of Saints imbodyed, remaine0th a true Church of Chriſt.

But thus. Though it be a true Church of Chriſt, yet it may be ſuch a Church, that perhaps you, nor I, nor another cannot have communion withall.

You will ſay,A Church may remain a true Church, yet ſo corrupt as in ſome caſes we cannot have communion with it. How is that poſſible for any Church to be a true Church of Chriſt, and yet we may not have communion with it?

So far communion we may have as to acknowledge it to be a Church, and to have communion in ſome duties, but it may be a true Church of Chriſt, and I may acknowledge it ſo, & yet not have communion in all Ordinances. In what caſes may that be?

Firſt, If this Church ſhall ſo mingle any Ordinance, any work of their publique communion, as I for the preſent cannot joine without contradicting guilt upon me,3 Caſes. as not ſeeing Gods will in it, I cannot have communion with them now in ſuch Ordinances.

Yea ſecondly, If a Church ſhall require me to yeeld in my judgement, and ſubſcribe to ſuch and ſuch things that I cannot ſatisfie my conſcience in, they put me off communion with them, it is not my fault, but they violently keep me off. That is a ſecond caſe.

Thirdly, When they ſhall not ſuffer me to do the duty that God requires of me, I cannot have communion with them there neither, becauſe if I ſhould joine with them, not doing my duty which my conſcience tells me I am bound to doe, I thereby contract guilt.

Nay further, A man may be of a Church, and perhaps they may not be ſo ill, but it may be lawfull to have communion with them in many ordinances, and yet for thoſe that are free,In a caſes though I may have communion yet I may no • • oyne as a conſtant member. and are not by any ſpeciall call of God tyed to ſuch a place, they are bound in conſciences in ſome caſes not to joyne with them as a member of them in a conſtant way. As thus.

Firſt, when I cannot enjoy all Ordinances with them, but God openeth a door to another place where I may have communion in all Ordinances, I may receive Sacraments with them upon occaſion, and yet not be conſtantly with them as a member of that Church.

It is true, if God did ſhut the door that I could not enjoy all Ordinances any where, then it were better to joine with a Church that hath not all, though I doe but en joy ſome.

Secondly, when God offereth 〈◊〉 elſe where that I may enjoy the Ordinances with more power and pu •• , and with more freedom of ſpirit, and 〈…〉 (I ſuppoſe one to 〈◊〉 and not to be tied) then if there be nothing but outward accommodations that ſhall caſt the ballance on the one hand, and the purity and power of the Ordinances on the other, if I ſhall rather chuſe the one then the other, it will be apparant that I love my body better then my ſoule: In this caſe Conſcience biddeth me to ſhew more reſpect to my ſoul then my bodie.

This can be no controverſie, for it is generally acknowledged by all that if one will but remove his houſe from one pariſh to another, he may go and joine with that pariſh. But that which I affirme is not ſo far as that, I doe but ſuppoſe that a Man is free and not yet actually joined, he is then if he be free to regard more the puritie and power of the Ordinances then outward accomodations.Obſer. Let her therefore put away her whoredoms.

The end of all pleading and exhortation,Pleading muſt not befor contention but for reformation. is reformation, & not contention.

Plead with her; to what end? Let her put away her whore domes. Plead with her that ſhe may reforme, • oe not plead for contentions ſake. There are many Men that will rebuke others, and plead with others, but what for? meerly in a ſpirit of contention, meerely that they may brave it over them, that they may upbraid them, ſhame them, and not out of love to reforme them, they care not whether they reforme or not; Queſt. This may be known. if they have vented their gall and malice they have what they would have.

But how will you know that? how can you know a Mans heart?

Thus. You ſhall know that Men come not to plead for reformation but for contention, firſt, if they rather make it appeare that they are glad of the ſinnes of their brethren and doe not grieve for them. You ſhall have many a Man come in a ſury and rage to rebuke Men they have advantage againſt,1 Cor. 54. but not with a ſpirit of ſorrow and mourning; if you came to plead and rebuke them for reformation, you ſhould have come with a mourning ſpirit, You ſhould have mourned that ſuch a one ſhould be taken away from you, ſaith the Apoſtle to the Corinths. You ſhould mourne at your very heatts that Church or the Member of it hath offended.

Secondly, VVhen Men are partiall in their pleading, when they will rebuke others and that ſharply too that are afar off, but ſuch as are neere to them they are careleſſe of. Ezek. 18. 32. Turne yee, turne yee that ye may not dye; (ſay your bookes there) turne your ſelves and live. Now the word is Reverti facite, 〈 in non-Latin alphabet 〉 for ſo it is in Hiphil, Doe you make to returne, and ſo it may well be read. So Arias Montanus reads it, make others to returne.

You muſt plead ſo as to deſire reformation, not that you may get the victorie and have the better of it by your pleading, but with bowels of compasſion to ſeeke Reformation you muſt not cut as an enemie to conquer, but as a Chirurgian to heale: Therefore before you goe to rebuke and to plead you muſt goe to prayer, that God would bleſſe your rebuking, and your exhortation to your brethren, and when you have done pray againe to God for a bleſſing upon it. And look after your reprehenſions, and ſee what becometh of them; and if they doe not proſper to Reformation, then mourn, and crie to God for your brethren; and if it do proſper, then bleſſe God that you have converted a ſoule. Thus it was with the Tribes on this ſide Jordan, when they pleaded with the Tribes on the other ſide Jordan, you ſhall finde in the ſtory that when they heard the anſwer of their brethren they bleſſed God when they ſaw that their brethren were free from ſinne: Ioſhus, 22. 33. ſo you ſhould do, you ſhould goe and plead with your brethren, perhaps your brethren may have the better of it and may convince you that that which you apprehend to be a ſinne is not a ſinne, now many men perhaps are angry & will not be convinced that it is no ſinne, then I ſhall goe a way with the ſhame, what dloe I rebuke him of a ſinne, and it is no ſinne? Many a man holds on in an argument what he hath begun, and is loath to yeeld that it is not a ſin, whereas he ſhould be glad to yeeld it. If a Miniſter plead or preach that men do any thing that he conceives is a ſin, if another ſhould come and convince him that it was no ſin, it is a vile ſpirit in any Mniſter not to bleſſe God that he is miſtaken, why? Becauſe now the g •• ilt of his brother is removed in his heart. If I had not beene miſtaken, tis true, my credit had beene ſomewhat, but I am miſtaken, the ſin is removed from my brother, Oh bleſſed be God that my brother is not guilty, though I am miſtaken; if we plead againſt others with ſuch a ſpirit as this, God will bleſſe us.

The Second Lecture. HOSEA The latter part of the ſecond verſe and verſe 3.

Let her therefore put away her whoredomes out of her ſight, and her adulteries from between her breaſts.

Leſt I ſtrip her naked, and ſet her as in the day wherein ſhee was borne, and make her as a wilderneſſe, &c.

PLead with your mother, and plead ſo as to tell her plainly that ſhe is no more my wife, ſhe hath her bill of Divorce, ſhee is now none of mine. Well it ſeemeth then there is no hope, no helpe, God hath left us, forſaken us, hee hath ſaid we are no more his wife, wee have our bill of divorce and we muſt be gone. Not ſo neither, but now it followeth, Let her put away from her ſight her whoredomes, and her adulteries from betweeen her hreaſts.

Herby inſinuating at leaſt, that her condition, yet notwithſtanding the greatneſſe of her ſin and the fearfulneſſe of the threat, is not altogether hopeleſſe, but he would have thoſe that plead with her, yet to exhort her and to bid her put away her whoredomes. It is true, when a man puts away his wife for whoredom, and giveth a bill of divorce, he will never take her againe, upon no termes. Jer. 3. 1. Will a man when he putteth away his wife, returne unto her again? As if he ſhould ſay, no certainly, no man will do it; Yet returne unto me ſaith the Lord, and I will receive you againe.

Gods mercies are beyond mans.Obſer. It is a moſt excellent and uſefull obſervation that we have from hence. There is no ſuch dreadfull threatning againſt any in the word of God for any of their ſins (only we except that ſin againſt the holy Ghoſt) but there is a dore of hope left for thoſe ſinners.Lect. 2.

Here ſeemeth to be the greateſt ſin, of Idolatry and forſaking of God as could be, the moſt dreadfull threatning, ſhe is not my wife, ſhee is divorced from mee. Yet here is inſinuated a hope of mercy.

I will give you one Text which is as notable for this as any I know in the booke of God,Hope for mercy even when God ſeems moſt to reject. that is in Judges 10. 13. 14. compared with ver. 16, In the 13. and 14. verſes, ſaith God, You have for ſaken me, & ſerved other gods. What then? I will deliver you no more. I am reſolved againſt you now, I have delivered you often, but now I will deliver you no more; Go your wayes, Cry unto the gods you have choſen, let them deliver you in the time, of your tribulation. One would thinke this people to be in an ill caſe, of whom God ſaith thus much; For obſerve theſe foure things here. Firſt, God chargeth them with the greateſt ſinne that could be, they had forſaken God and turned themſelves idols. Secondly, This great ſin is aggravated with the moſt aggravating circumſtance almoſt that could bee, implyed here, this they had done notwithſtanding God was wonderfull mercifull to them, and had often delivered them, yet they had ſtill forſaken him & ſerved other Gods. Thirdly, Here is one of the moſt peremptory reſolutions againſt ſhewing mercy that we can imagine, ſaith God, I will deliver you no more, now I have delivered you ſo oft. Fourthly, Here is a moſt bitter Sarcaſme, a biting, upbrayding, taunting ſpeech for their ſerving other gods.

As if he ſhould ſay, what doe you come now? Now do you cry & howle to me now you are in trouble, in your proſperity I was no God for you, you le • t me then for other gods, and now I will be no God to you, to other gods I leave you, go now and cry to thoſe other gods, and ſee whether they will help you. Put theſe together and one would thinke this people were in a hopeleſs condition. Is there any help for this people yet? Are they not a loſt people? Is not repentance too late for this people? No, for all this, repentance is not too late for ſuch a people as this, for mark, the Text ſaith in the 15. ver. And the children of Iſrael ſaid unto the Lord, we have ſinned, do thou unto us what ſeemeth good unto thee, and ver. 16. They put away their ſtrange gods from among them, and ſerved the Lord. They do not now lye downe ſullenly in their ſinnes and ſay, there is no help, therefore we were as good go on in our ſinfull wayes, but they venture to put away their ſtrange gods, and crye unto the Lord, and tell him that they had ſinned. What then? the Text ſaith, The ſoul of the Lord was grieved for the miſery of Iſrael. Though he had thus pronounced againſt them, yet his ſoule was grieved for them, they were not the ſame they were before.

It is true, I will deliver you no more, you impenitent ones, I will deliver you no more, but God did not ſay he would not give them repentance; but when they had put away their ſtrange gods, though they had grieved Gods Spirit with their ſinnes, yet God was grieved for their affliction now, and though God had thus threatned them, yet his bowells now do yerne towards them, and hee comes in again with mercie; and ſubdues their enemies under them, the children of Ammon were conquered, and God gives them twenty of their Cities, as Chap. 11. 33.

God never threatneth any people, but the condition of mercie upon repentance, it is either expreſſed, or implyed. It is therefore the frowardneſs and the fulneſs of the hearts of ſinners, to give over all upon the thought of the greatneſs of their ſins, or the ſeverity of Gods threatning againſt them, O no, you great ſinners, that have beene guilty of many horrible ſins, come in and repent, I may ſay to you as Secaniah did to the people in another caſe, of a grievous ſin, Ezra. 10. 2. There is hope in Iſrael concerning this thing.

It is the cavill of many carnal hearts againſt many faithfull and Zealons Miniſters, that they do nothing but preach judgement, and they threaten damnation, and ſay people ſhall be damned, and go to hell, aud the like.

This they ſpeak againſt them, not mentioning at all the conditions upon which damnation and hell is threatned. Certainly there can ſcarce a Miniſter in the world be found that threatneth damnation or hell abſolutely, but upon thoſe termes of impenitency. I will give you one Scripture to ſhew you the moſt abſurd perverſe ſpirits of men in this kinde, how they will take a piece of the words of the Prophets and ſeparate the threatning from the condition, on purpoſe that they may cavill at the word, it is in Jer. 26. 4. ſaith God to the Prophet there, Thou ſhalt ſay to them, Thus ſaith the Lord, If you will not hearken to me to walke in my Law which I have ſet before you, • o hearken to the words of my ſervants the Prophets whom I ſent unto you; Peoples perverſneſs againſt Miniſters threatning Gods wrath againſt ſin then will I make this houſe like Shiloh, and will make their Citie a curſe to all the nations of the earth. See how fairely the words of the Prophet go, If you will not hearken to me to walke in my lawes, and the words of my Prophets whom I ſent unto you, then I will do ſo and ſo. The Prophet delivers his meſſage as faire as can be. But ſee now their perverſneſſe in the 8. ver. It came to paſſe that when Jeremiah had made an end of ſpeaking all that the Lord commanded him to ſpeake unto all the people, that the Prieſts and the Prophets and all the people tooke him, ſaying, Thou ſhalt ſurely dye. What is the matter? Why haſt thou Prophecyed in the name of the Lord, ſaying. This houſe ſhall be like Shiloh? They leave out, [if,] whereas he ſaid, If you will not return and heare the words of the Lord, this houſe ſhall be as Shiloh; They come and lay hold upon him with violence, Why haſt thou ſaid this houſe ſhall be like Shiloh? and leave out the other. This is the perverſeneſs of the hearts of men.

Well then, the concluſion of this Obſervation is this, that the worſt pleading againſt any for their ſinnes, it is not to ſinke the hearts in deſpaire, but to turne their hearts towards God that they may receive mercy; Let her put away her whoredomes.

Secondly, Let her put away her whoredomes. After ſuch a kinde of pleading that included a moſt dreadfull threatning in it, She is not my wife, yet God exhorteth. Hence the Obſervation is this.

While God is pleaſed to ſpeak to a people and call upon them, and exhort them to turne unto him,Obſer. the condition of that people is not deſperate. Exhortations from God do argue that the condition of a people may be hopefull.

So long as the King is but ſpeaking to a Traytor, eſpecially giving of him good counſel,While exhortation continues there is hope. there may be hope: If he turne his backe upon him, and will ſpeake no more, then he looks upon himſelf as a gone man. Many people are troubled that God doth ſo continue exhorting by his Miniſters and others, and they cannot be at quiet. If thou haſt ſuch a quiet as God ſhould leave exhorting and drawing thee from thy ſinnes, woe to thee, thou art a loſt creature. Make much of exhortations and threatnings.

Come we now to the Exhortation it ſelfe, Let her put away her whoredomes out of her ſight, and her adulteries from betweene her breaſts. It is in the plurall number, her whoredomes, and her adulteries. They were many, ſhee muſt put them away all. If a wife that hath been naught ſhall be contented to forſake divers of her lovers and retain but one there is no reconciliation, all her adulteries muſt be put away.

But the words are not onely in the plurall number, but thoſe that underſtand the Originall, well know, that there is ſomewhat in the words to extend the ſignification beyond the plurall number, and that is the duplication of the radicall letter, in the firſt word the ſecond radicall letter which is [ 〈 in non-Latin alphabet 〉 ] is double,Geminatio apud Hebraos auget. & in the ſecond word the third radicall Letter [ 〈 in non-Latin alphabet 〉 ] that is double.

It is the note of Tarnovius upon the place, ſaith he, the doubling of theſe radicall Letters ſhew the exceeding multitude of thoſe whordomes and adulteries that Iſrael was guilty of at this time. And indeed when once there is giving way to ſuperſtitious vanities there is growing to notorious whordomes and adulteries without meaſure, without number, ubi ſiſtendum. We never know where to ſtop, if once our worſhip be corrupted.

Let her put away out of her ſight.

The eye is the receiver of much uncleanneſs into the heart, and by it the uncleanueſs of the heart is much expreſt. The Scripture ſpeakes of eies full of adulterie, Let her put her adulteries out of her ſight, let them be abominable now in her eies, thoſe things that before were delectable, let them now bee deteſtable. Let them caſt away their Idols as a filthy menſtruous cloath, and with indignation ſay, get yee hence.

Or from before her face, ſo it is in the Hebrew, noting her impudency in her idolatry, that it appeared in her very face. Though men at firſt may be a little wary, yet at length they grow to manifeſt outwardly their Idolatry in their very face. But what we ſhall meet with afterward.

And becauſe Iſrael did not according to the exhortation of thoſe that pleaded with her, put thus her whordomes out of her ſight, God did put Iſrael out of his ſight, for ſo we have it, 2 King. 17. 22. 23. The children of Iſrael walked in all the ſinnes of Jeroboam which he did, they departed not from them. Promiſes could not draw them, threatnings could not derer them. Vntill the Lord removed Iſrael out of his ſight.

They might have prevented this; if they had put their whoredomes out of their ſight, God would never have put them out of his ſight.

And from betweene her breaſts.

Whores uſe to diſcover their filthyneſs much in their breaſts, either in the nakedneſs of their breaſts, or in thoſe ornaments they hung about their breaſts,Ibive • ae & viae quibus ab utero ad mamillas accesſio fit Ille (cultus ſcilicet vtl ornatus) in auro, & argento, & gemmis, & veſtibus deputatur, iſte, in curae eapilli & cutis, & earum par • ium corporis quae oculos trahunt, alteri ambitioni: crimen intendimus, alteri proſtitutionis. Tertul. de hab. mul. c. 4. as they were wont to do in thoſe Countreys, for the int • ſing of their lovers. Her breaſts. Hypocrates ſayes there are veins that goe from the belly to the breaſts, and that is the reaſon he gives of the temptation to luſt that is in the breaſts. The whoredomes of the breaſts in the nakedneſſe of them hath been condemned, not onely in the Churches of God, but amongſt the heathen. Terrulian in his book de habitu muliebri hath this expreſſion:

Women adorne themſelves immoderately with gold, and ſilver, and precious apparell, this is, ſaith hee, crimen ambitionis, the ſin of ambition; but for them to ſeek to adorne themſelves ſolicitouſly carefull about their haire, and their skin, and thoſe parts that draw the eyes, this is crimen proſtitutionis, it is the ſinnne of a proſtituted whore ſo to doe.

Yea beſides, Tertullian in another book of his, De velandis verginibus, brings the Heathen, rebuking Chriſtian women in thoſe times: The very women of Arabia,Iudicabunt vos Arabia ſoeminae Ethnica, qua non caput ſed fac • em quoque ita totam tegunt, ut uno ocu • lo • liberato, contentae ſint luce frui dimidia potius quam totam facien • proſtituer • . Tertul. de. vel. virgin. cap. 17. ſaith he, ſhall judge you, for they do not onely cover their faces, but even their heads, rather then they will have their nakedneſs appeare, they will let the light but into one eye. Now if the Heathen did ſo, if they would not have their nakedneſs in any thing appeare, much more ſhould Chriſtians cover thoſe parts that are incitements to luſts. That which is the Bedlams madneſs, and the Beggars miſery, namely, Nakedneſs, that is the whores pride, and the ſtrumpets glory.

Let her put away her whordoms out of her ſight, and her adulteries from between her breaſts.

That which is intended eſpecially here, is, that they ſhould not be content meerly with change of their hearts, to ſay, Well, we will acknowledge the Lord to be the true God, and our hearts ſhall wholly truſt in him, but for theſe externall things what great matter is there in them? Oh no, they muſt abſtaine from all appearance of evill; from the badges of Idolatry, there muſt not be ſo much as the garbe and dreſſe of a whore upon them, they muſt take away their adulteries from betweene their breaſts.

The breaſts of the Church are the Ordinances that are there, for out of them do the Saints ſuck ſweetneſs and ſpirituall nouriſhment. So they are called in Iſa. 66. 11. That you may ſuck and be ſatisfied with the breaſts of conſolation. Now certainly it is an evill thing for any thing that is whoriſh to be upon the breaſts, to be in the Ordinances of the Church, to thinke to adorne them withall as whores do their breaſts. No, the breaſts are ſo neare the heart that it is pitty any thing ſhould be upon them but Chriſt himſelfe; it is moſt fit that he ſhould lye there. Cant. 1. 13. A bundle of myrrhe is my wel-beloved unto me, he ſhall lye all night between my breaſts, Myrrhe we know is a bitter thing, but though Chriſt were as a bundle of myrrhe, and brought many afflictions that adde bitterneſſe to the fleſh, yet the Church would have Chriſt to lye between her breaſts and ſhe would rejoyce in Chriſt, Chriſt was ſweet to the Church though with afflictions, As a bundle of myrrhe is my wel-beloved. So many faithfull Miniſters of God have been contented, yea joyfull to keep Chriſt between their breaſts, and in the Ordinances, though as a bundle of myrrhe, though hee hath brought ſome afflictions to them, yet rather then they would endure any expreſſion of that which is whoriſh upon the breaſts of the Church, 〈 in non-Latin alphabet 〉 . upon the Ordinances, the Word and Sacraments, Chriſt Jeſus a bundle of myrrhe between their breaſts hath been delightfull to them.

I finde another reading of the words in the Septuagint Tranſlation.

Whereas we reade it, Let her take away her whoredoms from her ſight, I finde that they reade it as a ſpeech of God, 〈 in non-Latin alphabet 〉 , &c. Cyril in Hol. c. 2. I will take away her whoredoms from my face. And Ciryl reading the words according to the 70. hee hath an excellent note from thence. God (ſaith he) threatneth that he will take away her whoredomes from his face; as when a member of a body is ſo putrified that it cannot be cured by ſalves and medicynes, it is cut off, and ſo the diſeaſe commeth to be cured: ſo God laboureth to cure the people of Iſrael by admonitions, by exhortations, by threatnings, by promiſes of mercy, and when all would not do, then he threatneth to cure them by another way, that is, by cutting them off by the Aſſyrians; I will ſend an enemy againſt them and he ſhall take them out of their owne land, and carry them into a ſtrange land, & then they ſhal be farre enough from their calves, far enough from Dan and Bethel, ſo I will take their whoredomes from before my face. Thus many times doth God take away the ſinnes of a people or of a particular perſon from before his face.

As for inſtance, Thou drunkard, thou unclean perſon, thou haſt had exhortations, threatnings, many mercifull expreſſions from God toward thee from thy ſinnes, to take away thy ſinnes from thee; that will not do; God commeth with ſome noyſome vile diſeaſe upon thy body that thou ſhalt not be able to act thy ſinne any more, and God takes away the act of thy ſinne at leaſt that way in ſuch a violent manner by his judgements: and ſo ſometimes men and women that have eſtates, and will be proud, and vaine, and make their eſtates the fuel of their luſts, when the Word cannot take away their ſinnes and the expreſſion of their wickedneſſe, God by ſome violent judgement takes away their eſtates, that they ſhall not be able to commit thoſe ſinnes that they did before though they would never ſo faine.

This is a dreadfull taking away of ſin. Yea when God ſhall come ſo to take away the ſinne of men and women as to take away their ſouls together with taking away their ſinne: for ſo it is threatned, Job. 27. 8. What is the hope of the hypocrite when God taketh away his ſoul? Thou that wouldeſt not ſuffer the word to take away thy ſin, thou muſt expect that God wil take it away another way, even by taking away thy ſoule. Ezek. 21. 29. It may be ſaid of ſome ſinners as there God threatneth, The time is come (ſaith the Text) when their iniquity ſhal have an end. God will ſuffer them to live no longer to ſin againſt him: he will take away their ſinnes, but ſo as to take away their ſoules, they ſhall not ſinne any more againſt God in this world.

Leſt I ſtrip her naked, and ſet her as in the day wherein ſhe was borne.

There is much in theſe words, and becauſe they are ſo exceeding ſutable unto us (God ſtill bringing points to hand ſutable to our times) ſo long as this is, you muſt give me liberty to inſiſt a while upon them, and not runne over them ſo faſt as otherwiſe I would doe. I muſt not ſlightly paſſe over thoſe truths that are ſo cleerly preſented, and ſo neerly concerning us.

Leſt I ſtrip her naked, &c,

It ſeems by this that Iſrael had once been in a very low condition when ſhe was borne, a very pittifull eſtate. But God had put many ornaments upon her, and now he threatneth to bring her again into the ſame condition, and to ſtrip her naked.

In the day wherein ſhe was borne. This I finde Interpreters to referre to divers conditions of Iſrael, but moſt refer it to the time of their deliverance out of Egypt: that is called here by God, the day wherein ſhe was borne.

We muſt inquire firſt what was the condition of Iſrael in the day wherein ſhe was borne. Secondly, what ornaments God had put upon her afterwards; and then we ſhall come to ſee the ſtrength of the threat, that God would ſtrip her naked, and ſet her as in the day wherein ſhe was borne.

For the firſt two we ſhall not need to goe farre, we have them fully and moſt elegantly ſet out unto us in Ezek. 16. That Chapter may be a Comment upon this, what Iſrael was in the day wherein ſhe was borne, and what ornaments God had put upon her.

In the third verſe, Thus ſaith the Lord God unto Jeruſalem, Thy birth and thy nativity is of the land of Canaan, thy father was an Amorite, and thy mother an Hittite, ver. 4. And as for thy nativity in the day thou waſt borne, thy • avill was not cut, &c,

We muſt a little open the expreſſion there, or elſe wee cannot open this Text in Hoſea. Thy father was an Amorite, and thy mother an Hittite,

When thou wert borne thou wert in this condition. What, their father an Amorite, and their mother an Hittite, Abraham was their father, and Sarah their mother; why here an Amorite, and an Hittite?

Secondly, Becauſe there were other nations beſides Amorites & Hittites, the •• were the Jebuſites & the Perizites; why rather an Amorite & Hittite then a Jebuſite and Perizite? Theſe two queſtions muſt be anſwered. Firſt, Abraham was their father, yet becauſe they were in ſuch a diſpoſition, ſo like to the Amorites and Hittites, In what ſenſe Iſraels father is an Amirite and mother an Hittite. ſo vile and ſo wicked, now they deſerve not to have the honour of Abrahams being their father, but to be called the children of the Amorite and the Hittite. As John Baptiſt calleth the Phariſees the viperous, the ſerpentine brood, ſo thoſe that are like the devil are called the Children of the Devil.

Secondly, Why the Amorite and Hittite rather then others?

For the firſt, the Amorite; becauſe the Amorite was the chiefeſt of thoſe nations in Canaan that were driven out. All the five were called by the name of Amorite: The ſinnes of the Amorites are not yet full.

Secondly the Hittite, becauſe they ſeemed to be the vileſt of the five, and for that, there is a Text of Scripture that ſeemeth to infer ſo much. Gen. 27. 46. I am weary of my life (ſaith Rebekah) becauſe of the daughters of Heth. She onely mentioneth the daughters of Heth, and thoſe that were now called Hittites were of the daughters of Heth: And ſaith ſhe, What good will my life doe, if Jacob take a wife of the daughters of Heth? Why, there were other daughters beſides them, but thoſe were the vileſt, therefore ſhe onely mentioneth them.

Yea, but what was Iſrael at this time when they were delivered out of Egypt (for that is the time wherein ſhee was borne that is ſpoken of here) were they in ſo ill a condition, as that their father was an Amorite and their mother an Hittite at that time?

There are two moſt uſefull Obſervations that flow from hence, before we proceed any further in the explication of the words.

Iſrael though they had been 400. years in Egypt under grievous afflictions, yet they continued exceeding abominable and wicked. The fire of their affliction did ſeeme to harden their hearts, as much as the fire of the furnace did harden the bricks: Their hearts were clay, foule, dirty hearts, and were hardned by their afflictions.

And ſecondly,Obſer. when God came to deliver Iſrael out of Egypt, God found them to be in a very wicked condition then; then their Father was an Amorite, and their mother an Hittite, then they were thus vile when God came to deliver them, in the day wherein they were borne, (for their deliverance is their birth.)

Oh the freeneſſe of Gods grace! God often told them that his grace was free,Obſer. and ſo indeed it was if hee found them thus as he did, for ſo you ſhall finde if you read the ſtory of the people of Iſrael, that when God ſent Moſes unto them, they were a very wicked and ſtubborn people, even at that very time when God came with his deliverance.

Let us then raiſe up our hearts and looke up to the free grace of God even toward us. We are vile, we are wicked, mercies, chriſtiſements have hardned us; and yet all this hindreth not the free grace of God for the deliverance of a people. God hath begun in a way of deliverance to us; and when did he begin it?Lect. 1. Certainly England was never ſince it was borne, ſince it was delivered out of ſpiritual Egypt, out of the bondage of Popery, it was never in a worſe condition then when God came in with his mercies of late to us: Then if ever it might be ſaid of us that our father was an Amorite, and our mother an Hittite, we were then in the very high way towards Egypt again when God came with his free grace to deliver us. As hee dealt with his own people, ſo he hath dealt with us, magnified be the free grace of God towards us an unworthy people.

Further, Thy Navill was not cut. That is the expreſſion how he was in the day wherein he was borne.

Firſt, Thy navil was not cut, what is the meaning of that. Thy Navill was not cut, The loathſomeneſſe of their condition is ſet out by that. Naturalliſts obſerve that the nouriſhment that the childe hath from the mother, it is by the navill: as afterward the childe ſucks of the breaſts and ſo is battned, but all the while it is in the wombe, it is nouriſhed by a ſtring, in the navill that draws nouriſhment from the mother.

Now Iſrael even when God did deliver them from Egypt, had not their navill cut, that is, they did even ſtill ſeeme, nay, not only ſeeme but ſtill they did draw their nouriſhment from Egypt; they did batten themſelves & ſuck out the Egyptian manners, and cuſtomes, and ſuperſtitions; and in their growth up they did ſeeme rather to have their nouriſhment from Egypt then from God, ſo God himſelfe chargeth them, Ezek. 23. 8. Neither left ſhe her whoredomes brought from Egypt, ſaith the Text, her navill was not cut, ſhee drew, ſhe ſucked ſtill the Egyptian manners, cuſtomes, and ſuperſtitions.

It is not thus in part with us? Let me a little ſpeake of this by way of alluſion at leaſt. Is our navill cut to this very day? It is true, God hath delivered us from Popery, from Egypt, as he did Iſrael, but ſtill do not we continue ſucking, drawing nouriſhment from our old ſuperſtitious wayes of Popery? we ſeeme to live ſtill upon them, and to have our hearts delighting in them. Oh how juſt were it with God to come in a violent way and cut our navill, even by the ſword! it is mercy he commeth not thus to cut it, and ſo to take from us all thoſe ſecret hankerings that wee have after the old Egyptian cuſtomes.

Yet again, ſeeing it is ſuch a full alluſion, wee may apply it to thoſe that ſeeme to have a new birth to be borne again, thoſe that ſeeme now to make very faire profeſſion of Religion, and to forſake many evill wayes that formerly they have delighted in: but yet their navill is not cut neither; they do ſecretly ſuck ſweetneſſe and battning from their former luſts; the curſe of the ſerpent is upon them, upon their bellies they doe goe and duſt they do eate, their bellies do even cleave to the duſt. Neither waſt thou waſhed in water.

This alſo ſets forth the wofull condition of Iſrael when he was borne, he was not waſhed. The infant when it commeth firſt into the world, cometh from blood and filth in which it was wrapped, that (as Plutarch ſaith) it is rath • r 〈◊〉 a childe killed, then a child born: ſo bloody and polluted it is, that were it not that there were a natural affection ſtirring in parents, they would even loath the fruit of their wombes. It is true, parents may ſee that with their bodily eyes, but there is more polution in their ſoules; they are wrapped up in original ſin and filth, more then their bodyes are wrapped up in blood and filth in the wombe.

Therefore infants are waſhed, but thou waſt not waſhed, thou waſt let goe in thy filth. I have read of the Lacedemonians, that when their children were borne, they uſed to throw them into the river, to conſolidate their members and parts of their bodies, as they ſay, to make them ſtrong, that was the cuſtome of that barbarous people.

Thou waſt caſt out in the open field. What is the meaning of this? We cannot underſtand it fully without examining what the cuſtome of the people was in thoſe times. We finde in Hiſtories that the cuſtome of divers of the Heathen was, when their children were borne, to obſerve by their countenance, by the making of their members, whether they were like to be uſefull to the Commouwealth or not; and if not like they threw them away, and if they were like to be uſefull they nouriſhed them up. They nouriſhed up no other children but thoſe that they judged by their countenance or making, would do good to the Common-wealth: We finde it in divers Histories. Strabo tells us that the Indians and Brachmanes had certaine Judges appointed for that very end;Strabo, l. 15. their Office was, that when any childe was borne, to judge by the countenance and parts of the body of the childe, whether it were like to do any good in the Common-wealth,AElian variar. Hiſt. li. 11. & ſo either to ſave it or caſt it out. So likewiſe AElian in his Various Hiſtories telleth us of the Thebanes, that there was an expreſs Law made among them in theſe words, That none of them ſhould caſt out their children, noting thereby that it was wont to be the cuſtome a •• ngſt them.Ne cui Thebano lic • at infontem expouere. Nunquam apud eos infans natus exponitur. So Clemens Romanus telleth us that indeed the Jews, as a thing peculiar to them, amongſt them the children are not caſt out.

So that the holy Ghoſt alludeth to the way of the Gentiles and barbarous people, and telleth Iſrael that they were as a childe caſt out, ſuch a one as the countenance and feature promiſed no good, Thou wert caſt out in the open field, becauſe they never hoped to have any good of thee, and indeed (as if God ſhould ſay) if I had regarded what I ſaw in you, I might have paſt this judgement upon you too, there was little hope of good from you. But what though the child be caſt out in the field, yet there may come ſome by, accidentally (as Pharaohs daughter did) that may pitty the child, and have compaſſion on it. No (ſaith God) thou waſt not onely caſt out, but worſe then ſo, thou waſt caſt out, and ſo caſt out as no eye pityed thee. You have ſometimes baſtards & poor childred laid at your doors, and left there, ſome in baskets & otherways, yet when you open them & ſee a child, and a childe weeping, there is ſome pity in you, and you will take care ſome way or other that it may be fed & brought up. But ſaith God to Iſrael, You were caſt out in the open field, & no eye pityed you, that is, all the heathen were againſt you, and others in the land roſe up againſt you,Lect. 2. the Egyptians they came out to deſtroy you, you had the ſea before you, and them behind you, none had pitty upon you. This was the condition wherein you were borne.

Now ſee what ornaments God had put upon them. They were in a ſorry condition you ſee when they were borne. But marke, that fore-named place of Ezek. ver. 8. I took the (ſaith God) and entred into covenant with thee, and then becameſt mine. That is the way of a peoples becomming Gods, his entring into covenant with them. The Lord hath begun to enter into Covenant with us, and we with him in former Proteſtations, and if any farther Covenant binding us more ſtrictly to God be tendred to us, know that God in this deals with us as he did with his own people. We are as children caſt out in the open field, and no eye pityeth us; but many plot againſt us, and ſeeke our ruine. If God will be pleaſed now to enter into Covenant with us, and give all the people of the Land hearts to come cloſe to the Covenant, to renew their Covenant with him, and that to more purpoſe then in former Covenants, the Lord yet will own us. The Covenant of God was the foundation of all the mercy the people of Iſrael had from God, and we are to look upon it as the foundation of our mercy; and therefore as in the preſence of God willingly and cheerfully to renew it with him.

After Gods taking this people to himſelfe as his own, it followes. ver. 11, 12. I decked thee alſo with ornaments, & I put bracelets upon thine hands, and a chaine on thy necke; And I put a jewell on thy fore-head, and earrings in thine ears, & a beautiful crown upon thine head. Thus waſt thou decked with gold and ſilver, and thy rayment of fine linnen, and ſilk & broidred worke, and thy renown went forth among the heathen for thy beauty. Thus God did with the people of Iſrael, he had added to what they had when they were born. Miſerable they were when they were borne; but the mercies of God toward them are thus ſet out, And nowhee cometh to threaten that he will ſtrip them naked and ſet them as in the day wherein they were born.

Yet further for the opening of this, we muſt know that it was the cuſtome among the Jews, when any married, what they brought to their husbands, and their dowry was written down in a table: and if afterward he ſhould divorce his wife, except there could be proved ſome groſſe and vile thing againſt the woman, though ſhe ſhould go away, yet ſhe was to go away with her Table, with her dowry and what ſhe brought, ſhe muſt not goe away naked. But if there could be proved ſome notorious villany that ſhee had committed, then ſhe was ſent away Sine Tabulis, naked without thoſe tables wherein her dowry and other things were written, and deſtitute of all things, as being unworthy of them, becauſe ſhe had played the harlot.

Thus God threatneth this people. She is not my wife, but unleſſe ſhe put away her whore doms from before her face, and her adultery from between her breaſts, I will ſtrip her naked as in the day wherein ſhe was borne. She ſhal be ſe •• • ay without any tables, naked and wholly deſtitute. And thus you have th •• • pening of the words. The Obſervations follow.

The firſt is, The beginnings of great excellencies are ſometimes very low and meane. This plainly riſeth up from the oppoſition of her condition when ſhe was borne, and what ſhe had gotten from God afterward, I will ſtrip thee naked and ſet thee as in the day wherein thou wert borne. Therefore it is cleare ſhe was born in a very mean condition, & gotten up to a very excel lent condition, though now they be high & glorious, yet once they were very low & mean. God many times raiſes up golden pillars upon leaden Baſes, & the moſt glorious works of God have had the loweſt beginnings. This beautifull frame of heaven & earth was raiſed out of a Chaos of confuſion & darkneſs. This is true, perſonally, or nationally, and that in regard of outward conditions or ſpirituall. How poor, and low, and meane, have many of your beginnings beene even in the world? who could ever have thought that ſuch low beginnings could have beene raiſed unto ſuch high things as ſome of you have beene raiſed unto in the world? It was not long ſince when you came hither to this City (which may be ſaid to be the day wherein you were borne for your civill eſtate, though not your naturall) you were low enough, meane enough, you had but little to begin withall; you came hither with your ſtaffe, and now behold two bands.

It is ſometimes ſo likewiſe in regard of the ſpirituall eſtate. You may remember not long ſince, Oh what darkneſs and confuſion was there in your mindes and hearts; what poore, low, meane thoughts had you of God and the things of his Kingdome, what unſavory ſpirits, when at firſt God was pleaſed to worke upon you? Oh what a poor condition were you in then? though you had ſome light put into you, yet you were as a childe new borne wrapped up in filth and blood, many noyſome diſtempers and boiſterous luſts there were in your hearts, as it is uſuall with new converts, like a fire newly kindled where there is a great deale of ſmother and ſmoke that afterwards weareth away. But now behold the ſhining of Gods face upon your ſoules, Oh the abilities that God hath given you to know his minde and doe his will! Oh the bleſſed communion that you have with God, & the ſparkling of that divine nature! the glory and beauty of the divine nature is put upon you. So for Nations, we will not goe further then our owne.

How low and meane were we at firſt? we were a moſt rude, barbarous, and ſavage people, almoſt as lived upon the earth. Brittons had their name frome hence, in the old Brittaine language, Birth ſignifies blew coloured, becauſe thoſe that lived here, inſtead of brave cloathes, as you have, they with woade beſmeared their bodies with blew, they were from thence called Brittains; for [tania] was added as it is uſuall in other Languages for the ſignification of ſuch a Region or Countrey, as Mauritania, Luſitania, Aquitania, &c. ſo that Brittania is as much as to ſay, The Region of the blew coloured people, ſo called becauſe they were thus painted: The beſt food that they were w • nt to eate (Hiſtorians tell us) was barkes of trees and rootes. Hollinſhed in his Chronickle ſayes there were old men that he knew who told of times in England, that if the good man in the houſe had a matterres or flock-bed, or a ſack of chaffe to reſt his head on, he thought himſelfe as well lodged as the Lord of the Towne, for ordinarily they lay upon ſtraw pellets covered with canvace, and a round log under their heads inſtead of a bolſter, they ſaid pillows were fit onely for women in child-bed, and in a good Farmers houſe it was rare to finde foure pieces of pewter, and it was accounted a great matter that a Farmer could ſhew five ſhillings or a noble in ſilver together. And Camden in his Britania tells of Ailesbury a Towne in Buckinghamſhire, that there was in it a Mannour of the Kings, and the condition of holding certain lands there, was, that the poſſeſſor or holder of them ſhould find ſtraw for litter of the Kings bed when he came there, And Latimer in a Sermon before King Edward tells of his father whom he ſayes kept good hoſpitality for his poor neighbours, and found a horſe for the Kings ſervice, brought him up at learning, and married his ſiſters with five pound or twenty nobles a piece for their portions. This was the poore and meane condition of theſe times. And Jerome contra Iovinianum, and Diodorus Siculus tells us concerning the people in Ireland, our neighbours, that the beſt delicates they uſed to eate in former times, were the fleſh of young children, and paps of women; and the ſhips they uſed to have were ſallowes wreathed together, and bowes twiſted, and covered with the hides of beaſts,Portenta diabolica p • nenumero. Egyptia •• vinc • ntia and the wives they had were common to all their brethren and parents. As for their Religion, they offered to the dev • ll mans fleſh, they worſhipped Apollo, and Jupiter, and Diana. And Gildas one of the ancienteſt Hiſtorians that relates the conditions of theſe Brittiſh people, hee ſayes the Idols they had were ſuch horrible, devilliſh, monſtrous things, that they did even overcome the Egyptian Idols in number; and no people had ſo many Idol-gods, and ſo monſtrous as the Egyptians, and yet theſe went beyond them. So ſaith he. Afterward, no people in the world more rent & torn with Civill wars then England hath been. And in the times when Popery was here profeit and eſtabliſht, Oh the bondage we were under then! outward and ſpiritual bondage. Our bodyes, our ſoules, our eſtates, our conſciences were in miſerable thraldome.

It is the moſt ſordid, miſerable ſlavery that it is poſſible for a rationall creature to be under, not onely to be bound to practice, but to be bound to beleeve for truth the dictates and determinations of men, yea and that upon paine of eternall damnation, to beleeve what they ſay, as the Articles of Faith upon which Salvation or Damnation depends, for Conſcience to be under them, ſo as I muſt not queſtion or ſcruple any thing; if any man that is a rationall creature ſhould think there is any ſuch diſtance between man and man, he debaſeth himſelf beneath a man, and advanceth the other above a man. Better it is to be in ſlavery to another to ſcrape kennels, then to be in this ſlavery. And to have the Scriptures kept from us, the Epiſtle that God hath ſent from heaven to us, that which enlightens the world, revealing the great counſels of God concerning eternal life; this is worſe bond • then to be ch ••• ed up in dark holes all the dayes of our lives, to have no Ordinances but according to the luſts and humours of vile men,Lect. 1. how great a ſlavery is this? The manifeſtation of the leaſt ſuſpition of the falſnes of the vileſt errors, diſlike of the baſeſt practices, was enough to confiſcate eſtate, to impriſon, yea to take away life. Was not this a low condition, a baſe ſlavery that England was in? could any beare it but ſuch as were ſlaves to their own luſts? But now what ornaments hath God put upon us!

No Nation under heaven more renowned then wee have beene, our renown hath gone thorough the earth, England, O Angliquaſi Angeli, and Albion, from our happineſſe, we ſee now (by our ſelves) that glorious excellencies have many times low beginnings.

A ſecond obſervation hence is,Obſ. 2. when we have any excellency, and beauty upon us, it is Gods mercy that is all our beauty. I will ſtrip you naked and ſet you as in the day wherein you were born. If you have any excellency it is my mercy. Gods mercie is a peoples beauty and glory, We have nothing belonging to us but ſhame and confuſion, but miſery, if we have any ornaments, it is mercy, free mercy: therefore in the 14. ver. of that 16. Ezek. Thou wert perfect in beauty, How? through my comlineſſe which I had put upon thee, ſaith the Lord. Let God take away but his mercy, we are quickly left naked, and poor, and miſerable; like the ragged walls in the Court when the King goeth away, and all the rich hangings are taken down, what a difference is there in their look from what was formerly? the beauty of the walls were the hangings when the King was there. So if wee have any thing that makes us beautifull, they are the hangings that God hath put upon us; his mercies are thoſe hangings of gold, and ſilver, and needle-work, and when they are gone, we are poor, and ragged, and miſerable.

Thirdly,Obſ. 3. Leſt I ſtrip her naked, &c. God had ſaid before that ſhe was not his wife, ſhe was guilty of whoredoms, yet it ſeemes ſhee was not yet ſtripped naked; ſhe was left with Gods ornaments upon her, notwithſtanding her whoredoms. Hence the third Obſervation is,

Though ſinners deſerve great evils, to be ſtripped of all comforts, yet God in patience and clemencie continueth them a long time. They may be under fearfull threatnings, and yet retaine many comforts; yea the truth is, it is poſſible for a people to be caſt off from God, & yet to continue for a while in outward proſperity. The tree that is cut up by the roots, yet may have the leaves green for a while. Saul who was rejected of God, 1 Sam, 13. 14, yet after that (if you reade the Story you ſhall finde it) that God ſuffered Saul to proſper exceedingly in overcomming the Phyliſtims & the Amalekites

Fourthly,Obſ. 4. The mercies that God beſtoweth upon a Nation, the ornaments that God putteth upon a people that are but common favours, not ſpirituall graces, they are ſuch as a people may be ſtripped of. Great mercies that a people have, they may wholly looſe. Here is the difference between true ſpirituall graces, whereby JESUS CHRIST doth adorne his ſpouſe, when Chriſt, not onely takes in an outward way a people to himſelfe, but marries them to himſelf in a ſpirituall way, he decketh the ſoule with ſuch ornaments,Lect. 2. beſtoweth ſuchmercies upon them, as ſhall never be taken away. Such a ſoul hath no cauſe to feare that ever it can be ſtripped as in the day wherein it was born, you need not feare that you ſhall ever loſe the jewels given you at that marriage day. It is true, common graces and gifts you may be ſtript of and made naked; as it is uſuall in many profeſſors that have not truth at heart, yet have excellent gifts, as of prayer and the like, but afterward they prove naught, God takes away their gifts from them, they have not that gift of prayer they were wont to have, though they have excellent words, yet a man may perceive a ſhuffling in them, and ſuch an unſavorineſs mixed with their gifts, that it breeds loathing in others to joyne with them. As when the King goeth away from his Pallace, the hangings are taken down; ſo when God departeth from a ſoul (as from ſuch he may) then their hangings, thoſe excellent gifts are taken from them. But thoſe gifts that are ſpirituall they are never ſtripped of them. We read in Ezek. 46. 17. when a King gave gifts to his ſervants, Gifts of hypocrites will vanish they were to returne to him againe at the yeere of Jubilee, but when he gave them to his ſonnes, they were to be their inheritance. There are many that are outwardly in the Church Gods ſervants, they have many gifts, but God will take them away and ſtrip them naked of thoſe gifts: but then there are his children, they ſhall have their gifts as an inheritance for ever. It is true, God may ſtay a while, as when the King is gone from Court, if there be any thought of his returne again the hangings do continue, but if the meſſage come, the King will not be here this twelve moneths, or a long time, or it may be never any more, then the hangings are taken down; ſo though theſe gifts of the Hypocrite may ſtay a while,Obſ. 5. yet they will vaniſh at laſt. The fifth Obſervation.—

Continuance in ſinne, and eſpecially the ſin of ſpirituall whoredome, is that which will ſtrip a Nation from all their excellencies, from all their orments and beauty; the continuance in that ſin eſpecially; for ſo the words imply, Let her pnt away her adulteries from between her breaſts, leſt I ſtrip her naked. &c. If ſhe continue thus, certainly naked ſhe ſhall be.

This alwayes brings nakedneſſe meritoriouſly, but if continued in, effectually, it makes them naked. Exod. 32. 25. You may ſee there what made the people naked at that time, the Text ſaith, that Aaron had made the people naked, that is, Aaron by conſenting to the people to make the Calfe had made the people naked: naked, that is deſtitute now of Gods gracious protection, deprived of thoſe favours from God that formerly they had. And as the Prieſt had made them naked, ſo you may finde it in 2 Chron. 28. 19. that the King made them naked too. The Lord brought Judah lowe, becauſe of Ahaz King of Iſrael, for he made Judah naked and tranſgreſſed ſore againſt the Lord. He made Judah naked, that is by countenancing Idolatry, by ſyding with thoſe that were Idolaters, even he made Judah naked at that time.

Here we may ſee who they are that are like to ſtrip us, if ever God ſhould come to ſtrip us. We have many amongſt us that ſee falſe burthens of all the miſeries and troubles that come upon the nation; they cry out preſently of the Puritans, and of others that they ſay are factious and ſeditious ſpirits, and turbulent,Who they are that bring evill upon the nation. and all muſt be laid upon them. Certainly whoſoever hath eyes in his head may eaſily ſee who makes us thus naked as we are, and if we be made more naked, who will be the cauſe of all? Thoſe that ſtand againſt the way of Reformation, thoſe that will keep their whoredoms in their ſight, and their adulteries between their breaſts, thoſe that will not be willing that the Church ſhall be purged from that filth and whoriſh attire that it hath; theſe are they that make us naked. We read in Lamen. 2. 14. Thy Prophets have ſeene vaine and fooliſh things for thee, and they have not diſcovered thine iniquity to turne away thy captivity; but have ſeen for thee the falſe burthens, and cauſes of baniſhment. Mark it, the Prophets have ſeene vaine a • d fooliſh things, they have not diſcovered thine iniquity, they have not dealt 〈◊〉 inly with thy people, neither have they told them the reaſon of their captivity, but they have ſeene for them falſe burthens and cauſes of baniſhment, The Prophets ſay it is a company of theſe preciſe and ſtrict ones, that will not be obedient to authority, and will not doe what is commanded in ſuch and ſuch things, and (when there were wayes of corruption in Gods worſhip) they would not ſubmit to ſuch and ſuch orders. The Prophets lay the blame upon them, but they ſee falſe burthens, ſaith the Text, and falſe canſes of baniſhment. We have many ſuch Prophets amongſt us who ſee falſe burthens and cauſes of baniſhment, and they cry out of thoſe that certainly are the cauſes of our peace and of the good of the kingdom. Tertullian tells us that in the Primitive times, if they had but any ill weather, or any trouble at all, they would cry out of the Chriſtians as the cauſe of it, and preſently the voice was, Adleons, let the Chriſtians be dragged to the Lyons, and devoured by the Lyons; it hath beene ſo amongſt us. But may we not anſwer as Elijah anſwered Ahab, when Ahah told him that he was the man that troubled Iſrael, I have not troubled Iſrael, but it is thou and thy fathers houſe. May we not well ſay to them as Jehu to Iehoram when hee asked him whether there was peace, What peace ſo long as the whoredomes of thy mother Iezebel and her witchcrafts are ſo many? Thoſe have been popiſh, certainly they have endangered us of being ſtripped of all. Who were the cauſers of the firſt diſturbances amongſt us, even of all the perſecution here of Gods Saints, and of all the diſcontent among the people? Who were they that perſwaded the bringing in of an Arbitrary vvay of government? Who were the cauſe of laying ſuch things upon the people that they could not beare? Who were the cauſers of the troubles in Scotland, & ſending of bookes thither full of ſuperſtitious vanities? was it not the Prelaticall faction? Who are thoſe that hinderthe Reformation at this day? Certainly, if it were as apparent that they that are called Puritans had been the cauſe of ſuch charge to the Kingdom & diſturbances to the State as the Prelatical faction hath been; it had been impoſſible for them to go in the ſtreets but they would have been ſtoned to death.

I ſpeake not this as though we ſhould do the like,Lect. 1. but I ſpeake it to ſhew what the virulencie of their ſpirits would have beene to them if it had beene apparent that they had beene ſuch charge to the Kingdome, and ſuch diſturbers of the State. The truth is, vve may charge our Papiſts, and charge others that are of that way) and we know who are next to them) we may well charge them as the cauſe of ſtripping of us naked as we have been.

It is cleere enough, thoſe that put not away their whoredoms from them, but continue ſtill ſuperſtitious and Idolaters, they are they that endauger a people to be ſtripped naked.

A ſixth Obſervation that preſents it ſelfe fully and cleerely without any the leaſt ſtraining,Obſer. 6. is, That it is time for people then to pleade, when there is danger of deſolation. Plead with your mother, plead, why ſo? why ſhould we not be quiet? Leſt I ſtrip her naked and ſet her as in the day wherein ſhe was borne. What, you are in ſuch a condition as you are in danger to be ſtripped naked and to be left deſolate as a wilderneſſe (as it followeth in the Text) Is it not time then to plead? Oh pleade with God, and pleade with thoſe that are in authority, and plead one with another, and pleade with all, ſtirre up your ſelves and do what you can;It is time for every one to appeare in times of danger. let there be no ſluggiſh ſpirit, no neutralizing ſpirit. It is not time for any to be newters now. It is time now for all to come and plead, not ſo much time now to diſpute of things, but now time for every one to ſtand, and appear, & plead, not only verbally, but otherwiſe as God calls them to it. Luke 3. 9. When John ſaith, The axe is laid to the roote of the tree, what then? then every one commeth and ſaith what ſhall we doe? you (ſaith he to ſome) that have two coates impart to him that hath none: and to the ſouldiers when they ſay what ſhall we doe? doe you no violence to any man, and be content with your wages. Mark, when the Axe is laid to the roote of the tree, every one comes in then and ſaith what ſhall we doe? You that are women and inferiour, doe you pray, and cry, and further your husbands in all good, be not you backward, do not you dravv them away when they would be liberall and forward, and adventure themſelves, thorough your niceneſſe and daintineſs. And you that are men of eſtates, if you aske what you ſhould doe? It is apparent, He that hath two coates let him impart to him that hath none, bee willing to part with much of your eſtates in ſuch a cauſe as this. And ſo ſouldiers, if you aske vvhat you ſhould doe, behave your ſelves ſo as you may convince others, offer no violence, but according to an orderly way, and be content with your wages, perhaps it may not come in ſo fully afterwards, yet let it appear that it is the cauſe that ſtrengtheneth you rather then your wages.

Thus every one ſhould be of an inquiring ſpirit when the Axe is laid to the roote of the tree. When we are in danger to be ſtripped of all, it is not time then to ſtand about curioſities and niceties.

Seventhly,Obſ. 7. Leſt I ſtrip her naked, &c. I have ſent my Prophets already before, and they have offered mercie and denounced threatnings: Well, I will now come another way, I will ſtrip her naked, &c. The obſervation is,

That thoſe that will not be convinced by the word,Lect. 2 God hath other means to convince them, he hath other wayes then the word; if the word will not convince them, pleading will not doe it it ſeems, and convincing arguments will not do it, well then, ſtripping naked ſhall doe it: As the expreſſion is uſuall in Scripture, Then you ſhall know that I am the Lord, when I do thus and thus. GODS works will convince when his word will not. As you uſe to doe with thoſe that are of a ſleepy diſpoſition, if you call up a ſervant that is ſluggiſh & ſleepy, he anſwereth Anon, and then falls down and ſleeps again, you call him again, and he anſwers & then ſleeps again, at length you come up and pull the cloaths of him & leave him naked, and that will awake him. So God, he calls upon them to leave their whoredoms and Idolatries, and to repent, he threatneth, and he offers mercie, and they ſeeme a little to awake, but to it again. Well, ſaith God, I will come another way, and ſtrip you naked, and that will doe i • .

Eighthly.Obſ, 8. Leſt I ſtrip her naked, and ſet her as in the day wherein ſhee was borne. Leſt I doe it. Whatſoever the means be of ſtripping a Nation naked, it is God that doth it. It is God that gives, and it is God that takes away. But let that paſſe.

9. It is a grievous Judgement for one that is advanced from a low degree to an high to be brought thither again.Obſ. 9. Leſt I ſtrip her naked and ſet her as in the day wherein ſhe was borne. Thus Job aggravateth his miſery.

You have it in the 29. and 30. Chapters of Job, The candle of God ſhineth upon my head, I waſhed my ſteps in butter, and the rock powred me out Rivers of oyle, my glory was fre • h in me, and my bow was renewed in my hand, &c. But now (ſaith he) they that are younger then I have me in deriſion, whoſe fathers I would have diſdained to have ſet with the dogs of my flocke. &c. Thus he aggravateth his judgement becauſe he was brought into a low condition having once beene in a high one. The like aggravation of miſery have we Lameat. 4. 2. The precious ſonnes of Zion, comparable to fine gold, how are they eſteemed as earthen pitchers? and verſ. 5. They that did feede delic ately are deſolate in the ſtreetes, they that were brought up in ſcarlet embrace dunghils,

Thus the Scripture is cleare in it, and your experience is enough to confirme it. For a man that hath beene a bondſlave in the Gallies, and after he ſhould be ranſomed by the liberality of his friends here in England, if hee ſhould be taken and brought back again to the gallies, oh how tedious and grievous would it be! but if he had lived long here, and flouriſhed and gotten preferment and lived bravely, and had grown a great Merchant, & then after this to be brought againe to the gallies, how ſad a thing would this be! it would be very terrible to him. If ſome of you that have beene beggars heretofore,A ſad condition for one advanced high, to bee brought down low. if God by ſome way or other ſhould bring you to the ſame poverty you were in before, oh how tedious would it be! you would rather venture the loſſe of your ſoules and God and all, then be brought into ſuch a condition, and we ſee it that many men that have beene raiſed from a low eſtate to an high, are ſo afraid of returning to a low eſtate again, that they will venture ſoule, and conſcience, and God and all, rather then they will endanger themſelves in the leaſt degree in their eſtates.

Hence it is very obſervable that the chiefe curſe that God threatneth the people of Iſrael with, is that they ſhould returne to Egypt again, that the Lord would bring them back to the condition wherein once they were.

You ſhall finde that whole Chapter, Deut. 28. is ſpent in denouncing moſt dreadfull curſes upon the people; now for the concluſion of all, as the chiefe curſe of all the reſt, ſaith the Text, there ver. 68. The Lord ſhal bring thee into Egypt again, with ſhippes, and there you ſhall be ſold unto your enemies for bond-men and bond-women, and no man ſhall buy you.

Were it not a ſad thing for us who have been acquainted with the glorious light of the Goſpel, and with the bleſſed priviledges that come in thereby, for us to be brought into Popiſh bondage and thraldome again? As Ezra. 9. 8. we may uſe his words, Now for a little ſpace grace hath been ſhewed from the Lord our God, to leave us a remnant to eſcape, & to give us a nayle in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage; And ſhall we (as in ver. 14.) again breake thy commandements, and joyne in affinity with thoſe abominations? As for our ſelves who have had now of late a little taſt of the ſweetneſſe of our outward priviledges and our liberties, for us to be brought into the bondage that wee not long ſince were in, it would be a very ſad thing. Who could endure to be under that bondage that he was in three or foure years agon, under every Parator, Promoter, Purſevant, Commiſſary, Chancelour, and tyrannical Prelate as formetly? we could not have met together and enjoyed the liberty of ſuch exerciſes as theſe; no, you could not have met in your families to pray, but one or other would have been upon you and indangered your eſtates. The bondage was intollerable, we may well complaine it was a yoke that neither we nor our fathers could beare.

The laſt Obſervation,Obſer. and the way to prevent all is, When God hath delivered a people out of miſery, and beſtowed upon them great mercies, it is their duty often to thinke of the poor condition which once they were in, & to uſe all the means they can that they may not be brought thither again.

God loveth this, that we ſhould remember and ſeriouſly take to heart, what once we were, ſo it is here, Leſt I ſtrip her naked and ſet her as in the day wherein ſhe was borne; as if he ſhould ſay, I would have you conſider what condition you were in when you were borne, what a low condition it was, and conſider of the danger you are in to be brought thither again, and to looke about you, and to ſeeke to prevent it if you have the hearts of men in you. This we ſhall finde in Deut. 26. 1. 2. When thou art come into the land which the Lord giveth thee for an inheritance and poſſeſſeſt it, thou ſhalt take of the firſt of all the fruite of the earth, Wee muſt lay to heart our low coudition wee once were in. and thou ſhalt put it in a basket, and ſhalt goe unto the place which the Lord thy God ſhall chuſe; and ver. 5. Thou ſhalt ſpeake and ſay before the Lord thy God, A Syrian ready to periſh was my father, and he went down into Egypt, and became there a nation, and the Egyptians evil intreated us, and afflicted us and layed upon us hard bondage. And Iſa. 51. 1. Looke to the rocke whence you are hewen, and to the hole of the pit whence you are digged. It is very uſefull for us to conſider of our former low condition. It was a ſpeech Maſter Deering in a Sermon that he preached before Queen Elizabeth, hee hath this bold expreſſion to her, If there were a time that you thought your ſelf Tanquam ovis, as a ſheepe ready to be ſlaine, take heed that the words of the Prophet be not now true that you be not Tanquam indo mita Iuvencula, as an untamed heifer. You may note the difference between the ſpirits of men in former times in their plainneſs and boldneſs; and if there were an exceſſe that way, how far the other way are our Court Sermons now? Qeen Elizabeth was once in a very low condition indeed, and ſhe thought her ſelfe to be as a ſheepe appointed for the ſlaughter. It is uſuall for men raiſed up from a low condition to forget God and themſelves,Aſperius nihil eſt humilicum ſurgit in altum. and to grow proud & ſcornfull.

Nothing is more ſharpe then a low thing when it getteth up high; ſo there is none that have more proud and ſcornfull ſpirits then thoſe that are raiſed from the dunghil and gotten up high, they know not then where they are; As the Proverb is, Set a beggar on horſe backe, and he knowes not how nor whether to ride.

Thus it was with Saul, the vvay to humble Saul was for him to conſider what he once was, and that is the way to humble us all who are ſubject to be proud of our proſperity that God hath raiſed us unto. When thou waſt little in thine own ſight, then thou wert made the head of the tribes of Iſrael. There was a time that he was little in his own eyes, and I beſeech you obſerve the difference between the ſpirit of Saul when he was in a low condition, and his ſpirit vvhen he vvas raiſed. When Saul was in a low condition his ſpirit vvas low, therefore 1 Sam. 10. 27. you ſhall finde that though there vvere ſome children of Eelial that would not have Saul to reigne over them;

What? (ſay they) how ſhall this man ſave us? and they deſpiſed him and brought him no preſents. But Saul (the Text ſaith) held his peace. And Chap. 11. 12. When Saul had gottenſome credit and honour by his victories, ſome of the people ſaid, where are they that ſaid, ſhall Saul reine over us? Bring the men that we may put them to death. No, ſaith Saul, There ſhall not a man be put to death this day. O how meeke was Saul! what a quiet ſpirit had he before he got up high! But afterward when he got up and had many victories, then vvhat a furious and outragious ſpirit had Saul! You know the ſtory of the four-ſcore and five Prieſts that muſt be ſlaine in the City of Nob, and the whole Citie, men, women, and children, ſucklings, Oxes, Aſſes, and ſheep muſt be put to the ſword, Why? becauſe one of them did but give a little refreſhing unto David. What a ſtrange ſpirit is here in Saul, different to that he had when he was low.

Is it not ſo with many of you? when God hath brought you low, you ſeeme to be humble, and meek, and quiet then, and then you are content with every thing, and prize every little mercie. Oh the tenth, the hundreth part of that will not ſerve your turne now, you vvould have been glad of then, and bleſſed God if you had had it; But now you know not your ſelves, your hearts are raiſed up as: your eſtates are. VVell it is good for you to looke to the condition that once you were in, vvhen you were low; As vve reade of Agath • cles, that King, that was a Potters ſonne, and after advanced to a kingdom, he vvould alwayes be ſerved at his table in earthen veſſels, to put him in mind of that condition he was in before: certainly if in any place in England it be ſeaſonable to ſpeake of this, it is here in London, where many that have been Potters children, and in a low degree, have been raiſed up high, and have gotten great eſtates. Let them remember in what condition once they were, that they may be humbled, and ſo may prevent that danger of being brought thither again. Many put others in mind of it in a taunting vvay, I know vvhat you were not long agoe, I know vvhat your father vvas, &c. But doe you put your own ſoules in mind of this in an humbling way? This is the vvay to continue mercies.

But now apply vve it a little to our ſelves for the generall and then vve ſhal conclude all. Let us vvork this upon our hearts. Look vve back to vvhat we vvere lately, and let us check our hearts for any diſcontent in our preſent eſtate. Not long ſince vvould not many of us have beene willing to have laid dovvn our lives to have purchaſed that mercy we have had this yeer or two? God hath granted to us our former mercies, & raiſed us from our low condition of free coſt hitherto. God hath been afore. hand with us; and what if thoſe mercies that are to come will be at ſome vvhat a dearer rate then thoſe vvee have had already? Thoſe mercies vve have had already have been very precious and ſweet; but ſurely they that are to come are more precious and ſweet, and therefore vve may be content though they coſt us deare.

Yet hovv vile are the ſpirits of men in forgetting the condition the ſad condition they lately were in, forgetting the Taxes and Monopolies, and uncertainty of enjoying an thing that was your own; and now if there be but a little charge comming, you preſently fall a murmuring and repining, Oh theſe are heavy burthens, the Parliament burthens the kingdome and the Couutrey, and as good have ſhip-money and other taxes as theſe burthens. Oh unworthy, unworthy are you to live to ſee the goodneſſe of the Lord in theſe dayes: unworthy to have thine eyes open to ſee what God hath done, and thus to murmur. Thou ſhouldeſt magnifie Gods mercies, and not murmur at his proceedings.

VVe have a notable parallel to this Numb. 16. in the ſtory of Corah, Dathan and Abiram, thoſe murmurers, when they were but in a little ſtrait, they come to Moſes, and ſay, ver. 13. Why haſt thou brought us up out of a land that floweth with milks and honey? What land was that, that Moſes brought them up out of, that they ſaid flowed with milke and honey? It was the land of Egypt, the land of their bondage • indeed they were promiſed a land of Canaan that ſhould flowe with milke and honey, and they put that upon the land of Egypt; though they had been in bondage and ſlavery in Egypt and were now going to Canaan,Lect. 1. yet when they did but indure ſome trouble in the vvay, and had but ſome oppoſition, and were put to ſome ſtraits, then Egypt was the Land that flowed vvith milke and honey, and who would come out of Egypt? So though God be bringing us to Canaan, to a bleſſed Land that floweth with milke and honey, yet becauſe there are ſome ſtraits in the way, ſome difficulties, ſome oppoſitions, that may coſt us ſomewhat; now how doe men cry out we vvere better before, you talke of Reformation and ſuch and ſuch things, but for our parts would vve might have but vvhat we had before, and be as quiet as vve were then, why will you bring us out of a Land that floweth with milke and honey? Oh baſe murmuring and diſcontented ſpirits that forget what once they vvere, and rather prize the bondage they were in before, then are thankfull for Gods preſent mercies.

For us not to look back to Gods former mercies, it goeth to the very heart of God. God hath an expreſſion that it frets him to the very heart: You have it in Ezek. 16. 43. Becauſe thou haſt not remembred the dayes of thy youth, but haſt fret • ed me in all theſe things. It is a thing that frets God at his heart to ſee a people ſo unworthy of mercie, when God commeth in ſuch wayes of mercie to them as he doth. My brethren, God hath done great things for us whatſoever others ſay and thinke: Let them murmure, and repine, and ſay what they will, let us ſay God hath done great things for us: Let us lay to heart the condition we lately vvere in, that ſo we may be ſtirred up now to ſeeke after God, that wee may never be brought into that condition any more, if they would have it again, much good may it do them, but for us let it be our care to ſeeke God, and to uſe all lawfull meanes to prevent our bringing back to it again.

For even the very ſtraits we now are in are an aggravation of our former miſery and preſent mercie, it ſhould not therefore make our former miſery or preſent mercie ſeeme leſſe, but greater.

How is that you will ſay?

Thus, If now wee have ſo much helpe and power to hinder a malignant party that ſeeke our ruine, yet they have ſo much ſtrength and reſolution, what would have become of us if this had been before, when we had no way nor no meanes to help us? If men complaine now, what vvould they have done then? Therefore whereas we make uſe of our ſtraits, to make us thinke that our former miſery was leſſe, and we are now in a ſadder condition then before, rather let us make it an aggravation of Gods mercie towards us, and if wee be in ſuch ſtraits now when God hath raiſed up ſuch meanes beyond all our thought to reſiſt the flowing in of miſery upon us, Lord whether were wee a going? what would have become of us if the ſtreame which hath been ſo long a ſwelling had broke in upon us when there was no meanes to have reſiſted it? VVe may well ſee now that if their intentions and reſolutions be ſo ſtrong for miſchiefe as will not be hindered, notwithſtanding the preſent ſtrength God hath granted us to oppoſe them, ſurely they had moſt vile intentions,Lect. 2. and dreadfull things were determined againſt us, which would have brought us low indeed, and have made us the moſt miſerable people upon the earth, if God had not come in ſo mira culouſly for our help as he hath done at this day.

Therefore as we read of Jeremiah, Chap. 37. 18. Let my ſupplication, ſaith he to the King, I pray thee be accept able before thee, that thou cauſe me not to returne to the houſe of Jonathan the Scribe, leſt I dye there. So let us preſent our ſupplications to the King of heaven, that wee may not be ſent back to that condition we were once in, that God may not ſtrip us and leave us naked. Wee have many bleſſings, Lord do not ſtrip us, doe not ſtrip us of all the ornaments thou haſt put upon us.

And would you not have God ſtrip you of your ornaments? be you willing to ſtrip your ſelves of your ornaments. Ezod. 33. 5. God calleth upon the people there. Put off your Ornaments from you that I may know what to doe unto you.

This is true and ſeaſonable at this time in the literall ſenſe, you are called now to ſtrip you of your Ornaments. Strip from your fingers your goldrings now when there is neede of them, perhaps one gold-ring that you have upon your finger would ſerve to maintain a ſouldier a month or five weeks or more, and yet you may have the benefit of it againe afterward. Strip your Cup-boards from that pompous ſhew of plate that was wont to be upon them. It is much if you ſhould not be willing to have your fingers ſtripped naked when we are in danger to have the State ſtript naked of all our comforts and ornaments: Is it ſuch a great matter to have your cup-board naked of plate now? what if a white cloath were upon it, and all that gliſtering ſhew taken away, were that ſuch a great matter now when God is about to ſtrip us naked, and ſet us as in the day wherein wee were borue? certainly all of you that ſhall keep your plate now for the pompous decking and adorning of your cup-boards you cannot but be aſhamed of it in theſe times, ſurely you muſt rather keep it up in your trunkes and hutches, it cannot but be both a ſin and a ſhame to ſee ſuch gliſtering pomp and glory in ſuch times as theſe are.

Strip your ſelves of your ornaments that God ſtrip you not; and not only outwardly, but ſtrip your ſelves of your ornaments by your humiliation, for that is the meaning of that place in Exodus; Oh come and humble your ſelves, and come now with naked hearts before the Lord, open your hearts before God, bring them naked and ſincere before him, leſt he ſtrip you and the Kingdom naked! Crie unto God for mercie, O Lord thou knoweſt what a vile heart I have had, a baſe time-ſerving heart, yet Lord I deſire to take away all thoſe clokes now, and to rend and bring this heart naked before thee, though it be a filthy heart, yet open it, Lord thou knoweſt thoſe vile things, thoſe innovaſions, thoſe ſuperſtitions, thoſe horrible wickedneſſes that were in danger to be let into the Church and Comman-wealth, yet they were things that could goe down very well with me, I could make ſhifts to ſwallow them, and I had diſtinctions to colour them, but Lord it was my baſe heart that I could not truſt thee, but now here I open it naked before thoe.

O Lord for theſe Ordinances of thine in the purity and power of them that others ſpake ſo much of, they have bin things unſavory to me, I had no skill in ſuch things, Thou knoweſt I had a neutrelizing ſpirit, I looked which way the wind blew; how juſt were it for thee to give me upto be of a deſperate malignant ſpirit! Now Lord I come as a naked wretched creature before thee, in the ſhame and guilt of my ſin, and here I acknowledge thou maieſt juſtly ſtrip me naked of all the comforts of my eſtate, and leave me in the moſt miſerable condition that ever poor creature was left in; And now my heart is open before thee, doe but ſhew me what I ſhall doe, and if thou doeſt reſerve any of my eſtate and comforts which I have forfeited, in teſtimony of my humiliation for my former ſinnes I bring it before thee, and am willing to give it up for the publique good, and to prevent that evill and miſchiefe that I am ſure my ſinnes call for, for my ſins cry for wrath againſt the Land, that thou ſhouldſt ſtrip it naked; and if all had beene ſuch baſe ſpirits as I have beene, what would have become of the Land by this time? In teſtimonie therefore of my humiliation for my ſins, here I bring in this of my eſtate, though indeed if I had not been guilty of ſuch ſins, yet out of common prudence, and reſpect to my own ſecurity, I might bring ſome part in, but here is ſo much the more of my eſtate, becauſe my conſcience tells me of my former guilt. And Lord for the time to come I am reſolved to doe the uttermoſt I can for Thee and thy Cauſe. And thoſe Worthies that carry their lives in their hands for me, God forbid that I ſhould have the leaſt hand in betraying them, in withdrawing my hand and aſſiſtance from them. Lord here I give up my ſelf to thee, and my eſtate, I ſurrender it to thee in an everlaſting Covenant.

This is to come with a naked heart indeed before the Lord.

Were it not better that we ſhould be willing to ſtrip our ſelves naked, then that God ſhould doe it by violenee, that God ſhould ſend Souldiers into our houſes to ſtrip us naked, as they have dealt with our brethren in Ireland? they took not away their eſtates onely, but all their clothes, and ſent them in droves as naked as ever they were borne. VVee know wee have deſerved the like. If you will not ſtrip your ſelves of your ſuper •• uities, God may juſtly by them ſtrip you naked as ever you were born; and not onely bring you into the ſame condition you were in, but into a far worſe, for ſo he threatneth in that 28. Deut. You ſhall not onely be carryed backe againe into Egypt, but there you ſhall be ſold for bond • men, and no man ſhall buy you; they ſhould be in a worſe condition the when they were firſt in Egypt. So if there be any of you that are willing to ſell your conſciences in hope of preferment; Oh the other ſide may get power and prevaile, and ſo out of hope to be, preferred, to ſell your conſciences, you may be diſappointed, not only be brought into as ill but into a far worſe condition; & perhaps though you would have ſold your ſelves, yet no bodie will buy you; if the Papiſts corne to have the power of your bodies and eſtates, you may miſſe of that preferment that you thinke of. So ſaith Ezra, Chap. 9. 14. after he had ſpoken of Gods mercie in giving them liberty, and remitting their captivitie, Shall we (ſaith he) yet continue in ſin, & break the commandements of the Lord, would he not be angry with us till we were utterly deſtroyed?

And certainly if God do not awaken the hearts of people now, if God do not give the people throughout the Kingdom a heart to ſtick to the Cauſe of the Truth, and to thoſe whom they have intruſted with their eſtates, liberties and lives in every good way, it were the heavieſt judgement of God that ever was upon a Nation ſince the beginning of the earth, it would never be paralleld, that ever a people ſhould have ſuch an opportunity put into their hands to help themſelves, aud to vindica • e themſelves from ſlavery and bondage, yet out of I know not what reſpects to betray all thoſe that have ventured their lives for them, and to have their blood ſhed; I ſay it were ſuch an example as were not to be paralleld ſince the beginning of the world.

Therefore I beſeech you my brethren let us lay this to heart, and the Lord make known to us all what is to be done in ſuch a time as this, that we may not be ſtripped naked, and ſet as in the day wherein we were borne.

The Third Lecture. HOSEA part of the third verſe and verſe 4.

And make her as a wilderneſſe, and ſet her like a dry land, and ſlay her with thirſt.

And I will not have mercy upon her children, for they be the children of whoredomes.

IN the firſt part of this ſecond Chapter, wee have already ſhewed part of Gods threatning, even to ſtrip his people naked as in the day wherein they were borne, to bring them into as low and mean a condition as ever they were in.

Now that which was more generally expreſt the laſt day, we have in the latter end of this third Verſe more particularly ſet forth unto us. And make her as a wilderneſſe, and ſet as a dry land.

God would bring this people that dwelt in the land of Canaan flowing with milke and honey; that were in regard of the beauty that God had put upon them, excellent for beauty, now to be as a wilderneſſe.

In the former Chapter you heard that the ſtate of the Ten Tribes vvas ſet out by Hoſeas wife, her name was Gomer, ad this Gomer was the daughter of Diblaim. Gomer ſignifieth perfection, and what Diblaim ſignifieth I told you then.

But now there is another ſignification of this Diblaim, Lect. 3▪ that we are to refer unto this expreſſion of the Lord in this place, that he will make her as a wilderneſſe, for you ſhall finde Ezek. 6. 14. that there is mention made of a deſolate countrey and a wilderneſſe that was towards Diblath, to which this that the Prophet ſpeaks of the mother of Gomer may ſeem to have reference.

Diblath then, it appeareth, was a place where there was a very deſolate, waſte wilderneſſe, and Gomer was the daughter of this Diblath, from whence Diblaim, that is, Though the ten Tribes were as Gomer in regard of their beauty, perfect, for ſo they were; yet ſhe was the doughter of Diblath, or Diblaim, that is, ſhe came forth out of a low and meane condition, and was even brought out of a wilderneſſe, now ſhee ſhall be brought again into the ſame eſtate wherein ſhee was, for I will ſet her as a wilderneſſe.

As a wilderneſſe.

The Church of God is in it ſelfe Gods garden, a garden incloſed, and ſo it is called Cant. 4. 12. As a garden incloſed is my ſiſter, my Spouſe. It is the place of Gods delight, not a place for beaſts to come into, but incloſed, they are to be kept out of it; a place where very precious fruits doe grow, that are very pleaſing to God,Pſal. 133. 3 a place that hath the dew, the ſhowers of Gods bleſſing, the dew of Hermon, the dew that deſcendeth upon the mountains of Zion, there God commandeth his bleſſing, even life for evermore. But now ſhe muſt come to be a wilderneſſe.

For firſt, the hedge, the pale, the wall of Gods protection ſhall be taken away from her, and ſhe ſhall be laid open, lyable for all wilde beaſts to come in and to devoure her. They loved liberty, and were loth to be incloſed, though it were in Gods garden, though it was with the pale & wall of Gods protection; Well, ſeeing you will have liverty, you ſhall have liberty, and this pale and wall of my garden ſhall be taken away, and your condition ſhall be like the condition of the beaſts in the wilderneſſe.Anima Idololatriae dedita, nullos profert fructus, eſt que inutilis prorſus ut deſertum in quo nihil noſcitur Vatab. 〈 in non-Latin alphabet 〉 . Pſalm 1. 3.

Againe, you ſhall be as a wilderneſſe. There ſhall no good grow among you. There was no good grew amongſt you, that was your ſin; and there ſhall no good grow among you, that ſhall be your plague and puniſhment.

The bleſſing of God ſhall be taken away from you, you ſhall not have thoſe ſhowers of bleſſing as formerly you were wont to have, but you ſhall be as a wilderneſſe, Jer. 17. 5. 6. Curſed be that man that truſteth in man, and maketh fleſh his arme, and departeth from the Lord: Why? For he ſhall be as the heath in the deſart, and ſhall not ſee when good commeth, and he ſhall inherite the parched places of the wilderneſſe in a ſalt land.

Vatablus interprets this judgement upon the hearts of Idolaters; they are dry, unſavory; they are deſtitute of all ſpirituall good.

And I will ſet her as a dry land.] So the Septuagint read it, I will order you ſo. Your ſinnes bring you out of order, but Gods plagues order that which ſin doth diſdorder. At a dry land. This is contrary to the bleſſing of a godly man, for he is ſaid to be as the tree planted by the river of water.

The graces and comforts of Gods Spirit are compared to waters in the Scripture, Pſal. 87. 7. All my ſprings are in thee, All my comforts, all the gifts that I have, all the graces that I have are in thee. But now God will ſet them as a dry land, he will take away his gifts, and take away their comforts from them, and ſo leave them waſt and deſolate.

The Obſervation then from hence is,Obſer. That ſinne is of a waſting nature: ſinne layeth waſt Countreyes and places that people live in. VVee have a moſt remarkable place of Scripture for that, Zach. 7. 14. They laid the pleaſant land deſolate, They, who are they? you ſhall finde it ver. 12. Thoſe that made their hearts as an Adamant ſtone, Sin layes waſt Countryes. leſt they ſhould heare the law, and the words which the Lord of Hoſts had ſent in his ſpirit by the former Prophets, They made the pleaſant land deſola • e.

VVe cry out of thoſe that make ſtripe and waſte, and there are actions commenced againſt them. O let not us lay waſte this pleaſant land, this good laud of ours, this garden of the Lord. It is indeed as an Eden, as a Paradiſe, our fore-fathers have left us this our land as Gods garden; let not us through our ſinnes leave it to our poſterities as a wilderneſſe and a dry land, Pſal. 107. 34. there is a threatning that God will make a fruitfull land barren for the wickedneſſe of them that dwell therein. Sinne hath heretofore laid waſt as pleaſant and fruitfull Countreys as ours. Thoſe that travell in Germanie, their hearts even bleed within them ſometime to ſee where famous Towns have ſtood, now the places are overgrowne with nettles, they are laid waſt as a wilderneſſe. Aud in this God threatneth after the manner of great Kings who when their Subjects obey them not, threaten to lay their Countreys waſt and to deſtroy their Cities, as Eccleſiaſticall Stories tell us of Theodoſius, that had layed great taxes upon the City of Antioch at which they were much grieved, and imagining it ſeemes that the Queen had a ſpeciall hand in it, they pulled down the brazen ſtatue of the Queene that was in the Citie in a kinde of anger upon this, Theodoſius threatneth to lay the Citie and Countrey waſt as a fruite of his diſpleaſure. It is a fruite of the anger of a Kings according to their power, to manifeſt it that way, not onely upon particular men, bnt to lay whole Countreyes waſt.

God is the great King, and he threatneth this againſt his people for their ſinnes, that he will lay them waſt as a • wilderneſſe. God had rather that the wilde beaſts ſhould eate up the good of the land, then that wicked ſtubborn ſinners ſhould enjoy it: God had rather have a land under his curſe, to have nothing but thornes and bryars brought forth of it, then that wicked wretches ſhould partake of the ſweetneſs and fruit of it, for ſin doth not only pollute the ſinner, but the land, and putteth both the ſinner and the land under a curſe.

And ſ • ay them with thirſt.

In the 36. Pſal. ver. 8. VVe have a full expreſſion of the plentifull proviſion of Cods people that dwell in the houſe of the Lord. • he Text ſaith,

They ſhall be abundantly ſatisfied with the fulneſſe of thy houſe, and thou ſhalt make them to drinke of the river of thy pleaſures, O what a ſweet promiſe is here to thoſe that dwell in Gods houſe, and walke with God as beſeemeth thoſe that are in his houſe! they ſhall have fatneſſe, and drinke of the river of his pleaſures: but here is threatned ſlaying with thirſt, that God will not onely take away thoſe rivers, but even drops of water, they ſhall not have a drop to coole their tongues, but ſhall be ſlaine with thirſt.

There was a time wherein God had ſuch pittie upon his people, that hee would cauſe water to guſh out of the rock, rather then their thirſt ſhould not he ſatisfied: But now God threatneth that hee will make the heavens as braſſe, and the earth as iron, and though a little water might ſave their lives, they ſhould not have it, He will ſlay them with thirſt. Oh what an alteration doth ſin make in Gods adminiſtrations of his wayes towards us!

It is a great judgement thus to be ſlayn with thirſt. I knew my ſelf a man once that lying in a burning feaver, profeſſed that if he had all the world at his diſpoſe, he would give it all for one draught of beer. At ſo low a rate is the world at ſuch a time as that is. If the want of a little beer or water to ſatisfie thirſt for a little while be ſo great a judgement, Oh what is it then for all good to be eternally with drawn from all the faculties!Cum in fu ga aquam turbidam & cadaveribus inquinatam bibiſſet, negavit unquam ſe, bibiſſe ju cundius, • unquam ſcilicet (ut Cicero lib. 1. Tuſo. aiit) ſitiens bibiſſet. I have read of Darius, that when he fled from his enemies, and being in great thirſt (though thoſe Kings had a delicate drinke that was peculiar to them which they called Coapſis, and others 〈 in non-Latin alphabet 〉 ) he met with a dirty puddle of water with carry on lying in it, and he ſucked in that and dranke very heartily of it, and profeſt, that it was the ſweeteſt draught that ever he dranke in his life.

This meditation may be very uſefull upon this evil of thirſt, that if a little puddle water can afford ſo much comfort when the faculties are in ſuch a diſpoſition as they are fit to draw out that comfort that is in this puddle water, Oh then what comfort and goodneſſe is there in an infinite God when he ſhall communicate to his creature all that good that is communicable, and when all the faculties of ſoul and body ſhall be in a full diſpoſition, to receive all the good that is communicated, and not put into a diſpoſion by reaſon of want, but by reaſon of the excellency of the faculty raiſed to ſuch a height, and inlarged to receive what good God himſelfe hath to communicate to his creature?

But further, it is obſervable. Though God did bring them into a wilderneſſe, and ſet them in a dry land, yet if they might have ſome drinke, though but water to refreſh them in this wilderneſſe, and in this dry land, it were not ſo much. Obſer. God brings wicked men into ſtraits, and there leavs them deſtitute of all ſuccour. Though they were in a ſcorching Countrey, in the wilderneſs, parched with heat, might they have but ſome refreſhment there, the judgement were not ſo great: but they ſhall be in a wilderneſſe, in a dry land, and there they ſhall be ſcorched with heat, and then God ſhall deny them all ſuccour, all helpe. He will ſlay them with thirſt.

God uſeth thus to deale with wicked men, to bring them into extremity, and there to leave them deſtitute of all ſuccour, of all helpe,

VVe have an excellent Scripture for this, Ezek. 22. 20. I will gather you in mi • e anger, and in my fury, and what then? I will leave you there and melt you, ſaith God. This may be a Comment upon this Text. I will bring into the widerneſſe and ſet them in a dry land and ſlay them with thirſt.

The Saints may be brought into great extremity, but God leaveth them not there. God makes their extremity his opportunity for mercy, he bringeth refreſhing to them then, they never have more ſweet refreſhings from God, then when they are in the greateſt extremities in regard of trouble and affliction. God promiſeth, Eſay, 4. 6. that he will be a ſhadow for them in the day time from the heat, and a covert from ſtorme and from raine.

This is Gods peculiar mercy to the Saints; perhaps they have no ſhelter now, but when the ſtorme commeth they have a ſhelter then, and they have a ſhadow when the heat commeth; in their extremity they have comfort.

But it is otherwiſe with the wicked, the wicked perhaps may have many ſhelters before the ſtorme commeth; but when the ſtorme commeth, then they are deſtitute, they may have many ſhady places before the heat cometh, but when the heat commeth, then they are left fuccourleſs, then they are ſlain with thirſt. When wicked men are in proſperity, then there may come one bleſſing after another (I meane that which is in it ſelf a bleſſing) heaped upon them, but when they come into adverſity, when they have moſt need of comfort, then they are left deſtitute.

This ſlaying with thirſt is applyed by ſome ſpiritually; I will bring a ſpirituall famine upon them. When they ſhall be in a wilderneſſe, in a dry land, when they ſhall have moſt need of comfort for their ſoules, they ſhall be deprived of it. Many men in the time of their health and proſperity have many ſweet promiſes of the Goſpel revealed unto them, many bleſſed manifeſtations of Gods free grace and goodneſſe in his Chriſt made known unto them, but they ſlight and diſregard them: But when God ſhall bring them into the wilderneſſe, when God ſhall cauſe them to be under the torment of a ſcorching conſcience, when conſcience ſhall be burning, and ſcalding, then perhaps they may long, Oh that I had one drop of water, one promiſe out of the Word to comfort me! Oh that I might have but never ſo little refreſhing! Oh that I might heare againe thoſe things I have heretofore heard and neglected! But then God may deny one drop of water to coole their ſcorching conſciences and ſtay them with thirſt, ſlay their ſoules with thirſt at that time: And thus many poore creatures are ſlain with thirſt, that did ſo little regard thoſe rivers of conſolation, that in the time of their proſperity they might have had.

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

I confeſſe at the firſt view, looking upon this verſe I thought I might quickly paſſe it over, the rather becauſe we had ſome ſuch expreſſions in the former Chapter, where God threatned that he would have no more mercy upon them: But the Scripture is a vaſt depth, and there are many excellent treaſures in it, there is alwayes aliquid reviſentibus, ſomething for thoſe that come to ſee again and looke again, and this ſomething will appeare to be much, that we ſhall ſee out of theſe expreſſions further then before hath been obſerved.

And I will not have mercy] This Particle [And] hath much in it, it is a moſt terrible And. This conjunction many times in Scripture is as a pleonaſme, and doth not ſerve for much uſe, but here in this place it is of great uſe, and it is filled with terrour as full as it is poſſible for ſuch a little particle to hold.

I know there may be many curioſities ſometimes in obſervatious of particles, of conjunctions: but we ſhall not meddle with any curioſity, but ſpeake of that which is plain, and the intention of the Holy Ghoſt here. I ſay this And is a moſt dreadfull And; marke the conjunction, you had foure Ands before, ſaith God, I will ſtrip her naked, [And] ſet her as in the day wherein ſhe was borne, And] make her as a wilderneſſe, [And] ſet her as a dry Land, [And] ſlay her with thirſt. Is not here enough? Oh no, there cometh a fifth And, and that is more terrible then all the former foure [And] I will have uo more mercy upon her children.

This addeth terrour to all the reſt. Suppoſe that all the other foure had beene, and if this had not come, there had not beene ſuch a grievous threatning, If God had ſaid, I will ſtrip her naked & ſet her as in the day wherein ſhe was borne, and I will make her as a wilderneſſe, and ſet her as a dry land, and ſlay her with thirſt, yet if there might be mercy in all this, their condition had not beene ſo miſerable, but (ſaith God) I will doe all theſe, And I will have no more mercy upon them. Oh this hath that terrour in it, that it is impoſſible for the heart of a man that apprehends it to ſtand under it.

And for the opening of this I ſhall ſhew you how that all the former foure not only may ſtand with Gods mercy, but they have ſtood with Gods mercy; that God had heretofore ſhewed mercy to them when they were in ſuch a low condition in which they were borne, when they were in the wilderneſſe, when they were in a dry Land, yea when he did ſlay them, he ſhewed mercy unto them. But now he ſaith, he will do thus and thus, and ſhew no mercy unto them. So that then though this And be conjunctive in Grammar, yet here in Divnity it is a disjunctive, and a moſt dreadfull disjunctive to part them and mercy a ſunder, yea and to part many of them and mercie eternally aſunder.

To ſhew you therefore the ſoure former, that though they were in ſuch a condition heretofore, yet God did ſhew them mercie; now what a condition is that God will ſhew them no mercie. As

Firſt, In the day wherein they were borne, that (as you may remember) I ſhewed you out of the 16. Ezek. what a low and pittifull condition the people of Iſrael were in, they were caſt out in the field, & they were in their blood, and not waſhed, and the like: But mark in the 8. ver. I paſſed by thee and looked upon thee, behold the time was a time of love, and I ſpread my skirt over thee, and covered thy nakedneſſe, yea, I ſware unto thee, and entered into covenant with thee, and thou becameſt mine. Here are the higheſt and the fulleſt expreſſions of Gods grace that could be. Firſt, I looked upon her, and then the time was a time of love, and then, I ſpread my skirt over thee, and I entered into covenant with thee, and thou becamiſt mine: Here are all theſe expresſions of mercy, even at that time when they were caſt out as forlorne in the open field, and no eye pitt • ed them: but now they are threatned to be caſt out into the open field againe, and no eye to pittie them in heaven or in earth, no, nor the eye of God to pittie them: now God threatneth to caſt them off for ever, ſo as he will ſee them in their blood, but it ſhall be no more a time of love, but a time of wrath, and he will no more enter into covenant with them, neither ſhall they be his.

2. When God brought them into the wilderneſſe, God there ſhewed them mercy, for that you have a marvellousfull Text, Deut. 32. 10. Hee found them in a deſart land, and in the waſt howling wilderneſſe; but mark, he led them about, he inſtructed them, he kept them as the apple of his eye. Though they were in a waſt howling wilderneſſe, yet they were as deare to God as the apple of his eye. Yea further, ver. 11. As an eagie ſtirreeth up her noſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, beareth them on her wings, ſo the Lord alone did lead them. It is the note of Paulus Fagius, citing for it Rabbi Solomon upon this, as the Eagle carries her young ones, not as other birds, for other birds it is obſerved carry their young ones in their claws, the Eagle bears hers upon her wings, and this is the reaſon that is obſerved, becauſe the Eagle is more tender of her young ones then other birds are, why? for other birds carrying their young ones in their claws, if any ſhoot at them, they hit the young ones, and kill them firſt, but may miſſe the old one; but the Eagle carries hers upon her back, upon her wings, that whoſoever ſhoots at her young ones, they muſt ſhoot through her firſt: So ſaith God, I carried you in the wilderneſſe as the Eagle carries her young ones upon her wings, that if any ſhoot at you to hurt you, they muſt ſhoote through me firſt before they can come at you. This was Gods mercy to them when they were in the waſt howling wilderneſſe, here is not ſuch an And, they were in a wilderneſſe, yet God had much mercy upon them.

Thirdly, milestone God brought them into a dry Land, in this wilderneſſe they wanted water, yet (though they were ready to murmure) he made them ſucke honey out of the rocke, and oile out of the flinty rocke, Deut. 32. 13. You will ſay, when did God make them ſuck honey out of the rock? wee read indeed that water guſhed out of the rocke in a dry land, but here the Scripture ſpeaks, that he made them ſuck honey & oile out of the flinty rock. It is a note of Chryſoſtome ſpeaking upon this very thing, of Gods making them ſucke honey and oile out of the rocke: Not, ſaith he, that there was indeed honey or oyle came out of the rock, but becauſe they being in the wilderneſſe, and in ſuch great want, the water that came out of the rock was to them as ſweet and delightfull, as if it had beene honey or oyle.

Thence he gathered that note, that want and neceſſity will make every thing very ſweet and comfortable, water will be as honey and oile to them that want. When you are at your full tables, This wine pleaſeth you not, and that beere pleaſeth you not; but if you were in neceſſitie, water would be as wine, it would be as honey and oile to you.

Yea but what ſay you to the fourth And, He will ſlay them with thirſt? Can you ſhew us any place wherein God did ſlay his people, yet ſhew mercie to them? Yes, I can. There is a place where it is ſaid, God ſlew his people, yet for all that at that very time he ſhewed abundance of mercie to his people; when God did come with his ſword in his hand, yet with abundance of compaſſion in his heart. The Scripture is in Pſal. 78. 34. Marke what the Text ſaith there, When he ſlew them, then they ſought him, and they returned and enquired early after God, and they remembred that God was their Rocke. Well, they ſought him, and they remembred this, that God was their Redeemer, but did God redeeme them at that time? Yes, verſe 38. He being full of compaſſion for gave their iniquity, and deſtroyed them not, yea many a time he turned his anger away, and did not ſtir up all his wrath, Or as the old Tranſlation hath it, He called backe his anger, which here he will not doe: He was full of compaſſion, and forgave their iniquity, and called back his anger, though he did ſlay them at that time.

He denieth to doe it here, he letteth out his anger here to the full, and will not call it back, I will have no mercy upon them: And it is obſervable in this Scripture that yet the Text ſaith before that, they did but flatter God with their mouth: though they did but flatter God with their mouth, yet ſuch was Gods mercie toward them, that he calleth back his anger.

My brethren, God hath a high eſteeme of his worſhip in a Nation; though it ſhould be but externall (but we muſt not reſt in that) yet many times externall humilliation and worſhipping of God in a Nation hath beene effectuall to deliver them from externall judgements.

Therefore we have much cauſe to be incouraged, in that God doth ſtirre up our Nation at this day, yea and thoſe particularly that are going in that expedition and ſervice for the Kingdome, that God doth ſtirre them up to goe forth worſhipping of him.

Our adverſaries come againſt them with Oathes and curſes, and they goe againſt them with faſting and prayer, not externally onely, but we hope internally many of them, and thouſands that joine with them in our Nation. And if God will ſhew ſo much mercy to them when they did but flatter him with their mouth, ſurely then when as there are ſo many true worſhippers of him, yea thoſe that are the inſtruments of the work; we have much cauſe to think that God will ſhew mercy to us, and that if anger were come out againſt us, yet God will call it backe.

Thus then we ſee that ſo long as Gods people be Gods people, though they may be brought to great troubles (we cannot be ſecured from troubles) yet ſtill there is mercie for them; ſo long as they are his people, ſo long as the knot is between God and them, and they are in Covenant, there is mercie for them. But now when they are caſt off, now there commeth an and, I will doe thus and thus, bring them into theſe extremities, and I will ſhew no mercy to them, there ſhall be judgement without mercie. The obſervation then from hence is,Obſer. when God commeth upon the wicked with wrath, hee cometh with pure wrath. Wrath without mixture of mercie, and this is intolerable. We have a remarkable place for this Iſa. 7. 5. An evil (ſaith the Text) an onely evil, Wrath upon the wi • ed is pure wrath with out mixture of mercie. behold it is comming. Marke, there may come an evil to the people of God, that which materially is evill, but it can never be ſaid of Gods people that an evill, an only evill is comming: If an evil come, there cometh a great good together with that evil: but now it is upon the wicked, an evil, & an onely evil is coming. God threatneth Pſal. 75. 8. that he hath a cup in his hand, full of mixture, the mixture of that is an aggravation of the wrath that is in it: but here there is a cup in Gods hand without mixture, and the want of mixture is the aggravation of the evil of this cup.

VVhen wrath is pure, then it is grown beyond anger, and grown to hatred: ſo long as it is but meere anger, it admitteth of mixture of love, but when once it is (as we may ſpeak) grown to that height of ſowerneſs that all the mixture of love is gone, then it is turned to hatred. There was a time when Iſrael ſpake in a murmuring way that God brought them into the wilderneſſe becauſe he hated them. Deut. 1. 27. But now God threatneth to bring them into the wilderneſſe and to hate them indeed, according to that Hoſea 9. 15. All their wickedneſſe is in Gilgal, for there I hated them. David prayeth Pſal. 6. 1. that God would not rebuke him in his wrath, neither chaſten him in his hot diſpleaſure; but what then? Have mercy upon me O Lord: So long as God ſheweth mercie he doth not chaſten in his ſore diſpleaſure: but when God commeth with afflictions & denyeth mercie, then he commeth in ſore diſpleaſure indeed, it is hatred.

Secondly, When God commeth without mercie he commeth upon the wicked in the moſt unſeaſonable time for them that can be. That is the difference betwixt the evills that come upon the godly and the wicked.

There may be evills (that materially are ſo) upon the godly, but yet they ſhall come upon them when it ſhall be ſeaſonable for them: but when they come upon the wicked it ſhal be when they are moſt unſeaſonable for them: As a husband-man if he would cut his Tree ſo as onely to lop it that it may grow and flouriſh again, he will be ſure to do it in due time, as in January or February, Iudgments upon the wicked at times moſt unſeaſonable for them. but if he would cut it that ſo it may dye, hee will lop it when it flouriſheth moſt, at Midſummer. God indeed letteth wicked men grow up and flouriſh to the height of their proſperity, and then he commeth and loppeth them becauſe then hee knowes they muſt die and periſh. It were better to be lopped in January, in winter time before you flouriſh, then you may live for your good; but if you ſtay till the ſummer, you die for it. You have an excellent Scripture, Zeph. 2. 4. They ſhall drive out Aſhdod at noon day. In thoſe Countries that were exceeding hot and ſcorching, ſhe pheards and others that had their buſineſſe abroad, uſed to keep their houſes at noon day, or get into ſome ſhady places and ſleepe. Now when God threatneth a judgement in wrath, and denyeth mercie, ſaith hee, they ſhall drive out Aſhdod at noone day, in the worſt time that poſſibly Aſhdod can be driven out, in the middeſt of ſcorching. Becauſe God intended to deſtroy them, he drives them out at noone day.

Again thirdly, When God commeth upon the wicked and denyeth mercie, he regardeth not the proportion of any affliction or any evill, whether it be enough or not enough for them, what is that to him? When hee cometh upon his own people he weigheth out his wrath. Never did any skilfull Phyſitian or Apothecary more carefully weigh out to every dram what the potion ſhould be that is to be given to a child,God proportions afflictions to his childdren, but not to the wicked. then God doth weigh out every affliction that he ſendeth upon his children. The difference is juſt as if you ſhould goe to the Apothecaries to take ratsbane to poyſon or kill vermine, you doe not weigh out how much you ſhould take, but give them it at adventure, and let them take as much as they will, and let them burſt: but if you take any thing for your child, if it have any ſtrong vertue in i • , or without compoſition, it may be poiſon, you will take heed, you will not take a dram, a graine too much, but will be ſure to weigh it out exactly.

Thus though when God commeth to his children hee weigheth out their afflictions, yet when he cometh with judgements upon the wicked, he cares not how much, how many or great they be, whether ſutable to their conditions or no, whether they can beare them or no, whether their backes breake or no, he cometh with judgements upon them to deſtroy them.

Fourthly,Hoſ. 7. 14. Ezek. 8. 18 When afflictions commeth without mercie upon the wicked, God ſtoppeth his ears at all their cryes. If they cry when God cometh with judgements againſt them, he calleth their cryings howling. Hee tells them though they cry aloud, yea cry with teares he will not heare them,

Fifthly, God commandeth all creatures that they ſhould deny help to them. They may ſtand and be amazed, but help them they cannot. They all ſay how can we help, ſeeing God helpes not.

Sixthly, There is the curſe of God mixed with every judgement to drive them further from God, and to harden them more in their ſinnes.

Laſtly, One judgement is but the making way for another, yea all judgments in this world are but the fore-runners, and makers-way for eternall judgements. This is the portion of the cup of the wicked when God ſaith he will ſhew them no mercie. The afflictions of the Saints may ſeeme to be more grievous outwardly, but thus God never afflicteth them, there is mercie alwayes for them.

VVherefore all yee Saints of God who are under any affliction at any time, be patient and quiet, be contented under it, for though your afflictions before and grievous,Lect. 3. yet God delivereth you from ſuch afflictions as theſe wherein he ſaith he will ſhew no mercie.

But further. I will not have mercy upon her children.

Her children.] The judgement of God in puniſhing the ſin of the fathers upon the children we ſpake ſomewhat of in the Chapter before, wee will wholly let that paſſe now: and onely conſider children in another way then we did before, in a politicall conſideration, for certainly that is the meaning of the Text, I will not have mercy upon her children; that is, I will not have mercie upon the particular people that belong to Iezreel. Private and particular people are called the daughters of Jeruſalem, the daughters of ſuch a Country. So that the whole community together with the officers & Governours they are as the Mother, and the private and particular people they are as the children. So that when God ſaith he will have no mercy upon her children, hee doth not onely threaten the State and the Church, the Governours and the whole Community thus, but he threatneth every particular perſon of them, though you that are in the multitude perhaps thinke you may eſcape in the crowde; No ſaith God, I will looke to every one of you of the multitude of the private and particular perſons of Iſrael, and my wrath ſhal • not onely come out againſt thoſe that are in higher places, but it ſhall come out againſt you alſo, I will ſlay her children.

It is true indeed, the heads and governours of places are uſually moſt invelved in the guilt of the ſins of nations, and their judgements are uſually moſt dreadfull when God commeth with nationall judgements. As Num. 35. 3. 4. The Text ſaith there that Iſrael joyned themſelves to Baal▪ Peor, and the anger of the Lord was kindled againſt Iſrael, and the Lord ſaid unto Moſes, take all the heads of the people, and hang them up before the ſunne. The Lords anger was kindled againſt the people, but he bade Moſes eſpecially look to the heads, and take them and hang them up be •• re the Lord, that the fierce anger of the Lord might be turned away from Iſrael.

Certainly execution of wrath upon great ones, upon ſuch as have beene heads in evill, is a Sacrifice exceeding well pleaſing to God. But though God ay •• e at them eſpecially in nationall judgements, yet the multitude and private people muſt not thinke to eſcape, and that upon theſe grounds.

Firſt, Becauſe many times it is for their ſins that God ſuffereth their Governours to doe ſo much evill as they doe,Gods judgments againſt people, as well as againſt Governors, and why. As, Iſrael had ſinned, and God was wrath with Iſrael, therefore David did what he did in numbring the people. When you ſee your Governours doe that which is naught, lament for your own ſins; doe not ſpend your time onely in crying out againſt them, but look to yourſelves, it is for your ſinnes that God hath left them to do as they have done.2 Sam. 24. 1.

Secondly, It may be the reaſon why Governours do not reforme, is, in the perverſeneſſe of people, that they are not in a preparation to receive that good which otherwiſe our Governours had in their hands & hearts to bring to paſſe. As 2 Chron. 20. 33. it is cleere there, Howbeit the high places were not taken away, why? For as yet the people had not prepared their hearts to ſeeke the God of their Fathers. Why? ſhould they have pulled down the high places? no, but they ſhould have beene in a preparation for the pulling of them downe. Certainly this is the great cauſe why our high places are not pulled downe, why Reformation hath gone on no better then it hath, and why we have ſo much evil remaining amongſt us, becauſe the people have not prepared their hearts, they are not in a diſpoſition to receive the mercie that our governours have hearts to bring unto us.

They have hearts to work for us, but when we ſpeake to them of what is fit to be done, their anſwer is, but is England in a fit diſpoſition to receive ſuch a thing as that is? ſo that the truth is, although you are ready to cry out of your Governours, you ſay, they have power in their hands, why doe they not reforme things? yet the guilt in great part devolves upon the people, they are not in a fit d • ſpoſition to receive ſuch reformation: therefore God threatneth the child • en, the peo • le here.

Again further, It may be it is from you that the Governours that are evil are ſo much incouraged and abetted in that which is evill: though you doe it not, yet you ſo much incourage them as the guilt redounds upon you.

Yea laſtly, If you do but obey them in any thing that is evill, in doing of that, the guilt devolveth upon you, for you ſhould not do it, but rather obey God then man.

Many thinke to make this their plea, they are commanded to doe thus and thus, and Governours would have them doe it, and it is Law and the like, and they thinke upon this plea they may do any thing in the world. This will not ſecure you, God may come with judgement without mercie upon the children as well as upon the Mother. And if Gods wrath ſhould come in nationall judgements againſt England, let the people know that they are like to ſmart moſt dreadfully, for never was their a time in our dayes, nor in our fore-fathers dayes, that ſo much depended upon the people as at this day; never were they called to that help as now they are called to at this day.

So that the people now may have reformation,Much depends now upon the people. they may have bleſſings, if it be not through their own default. As Cant. 7. 1. The Church is there deſcribed in her beauty, and it beginneth at her feete, How beautifull are thy feete? And Cant. 5. There Chriſt is deſcribed in his beauty, and it beginneth at the head, His head is as the moſt faire gold.

God ſometimes makes uſe of the people to be great meanes, and perhaps the beginning of means to bring beauty to the Church, though they cannot perfect it. Heretofore private perſons could doe little: Alas though they were under grievous oppreſſions, they knew not now to help themſelves.

Many men that had purſes, and ſtrength, and heads, and hearts and all, yet they knew not what to doe, but to make their moane one to another, and to heaven; but now it is otherwiſe, now you may do ſomewhat elſe beſides making your moane one to another, yea beſides making your moa • e to heaven: for you that have purſes now you may ſee waies to employ them for the publique good, for Religion, for liberty, you that have ſtrength of body may know what to doe, you that have head-pieces, I mean parts, you are called to help, you may joyne together for God and the good of your Country, you may do much more then heretofore could be done.

Wherefore now if you ſhould deſert the Cauſe of God, and deſert thoſe that you have truſted, you muſt expect the moſt dreadfull wrath of God, and that without mercie, even upon the people that ever was upon any nation ſince the beginning of the world, for never any nation that we know of, had more depending upon the people then there is at this day upon the people of England, O conſider of it, and oh that all the people of the land did but know what God would have them to do in ſuch a time as this?

Again,Obſer. I will not have mercy upon her children: upon particular private perſons in the ſociety. One note more upon that, It is a dangeraus thing for men in any ſocietie to do as the moſt doe: If they be in a civill ſocietie to give their votes and to do as the greater part doth; if you be in a Church ſocietie, to do as the greater part doth without any examination of it, this dangerous. For though the greater part, the communitie may doe that which is evil, you ſhall not be excuſed by that, for you to ſay, why what could I help it, wh • n the moſt doth it? God commeth upon private and particular men, upon the children, even every one of them: And why?

For they are the children of whoredomes.

That is either paſſively or actively, paſſively, becauſe they were begotten of whoredomes and brought up, their education hath been in whoredome, they have had it from their parents, Or elſe they are the children of whoredomes actively, they live in the ſame whoredomes their Mother did.

From hence,

Firſt,Obſer. There is little hope of children brought up in wicked education, who have wicked parents alſo. If the dye have beene in the wooll it is hard to get out of the cloth. If wickedneſs, if evill principles have beene dropped into children, there is little hope of them for good, eſpecially of thoſe children that have been brought up in wayes of ſuperſtition and Idolatry,little hope of children ill educated. their hearts being ſo ſoyled, and defiled, and hardned in ſuperſtitious and idolatrous wayes, they ſeldome come to any good. Therefore that which hath been mentioned is very good, namely of wayes to take the children of Papiſts to bring them up in the education and knowledge of the truth.

Yet Secondly,Obſer. This ſhall not excuſe children, though they be the children of whoredomes. It is no excuſe for them to ſay they had it from their Parents, and they did as their Parents have done, and as they bade them, and according as they brought them up. No it excuſeth not at all, for the wrath of God commeth upon them that are the children of whoredomes.

Then what a mercie is it for us to be brought up in the truth; to have Parents that doe profeſſe the truth, and for our education to bee in the way of truth? It is a mercy that we do not conſider of to give God the glory of it: How dangerous is it to have ſuperſtitious Idolatrous Parents, and to have ſuch kind of education! there is not one of ten thouſand that altereth his religion: If they have Turks, or Jewes, or Papiſts to their parents, and ſuch education, it is not one of tenne thouſand I ſay that altereth his religion. Therefore it is like our condition would have been the ſame if God had not caſt it that our parents ſhould be ſuch as profeſſe the truth, and our education according to the truth. Bleſſe God for this. And you that are parents doe you look to your children, and bring them up in the truth. Children who have gracious principles dropped into them, and thoſe watred by prayers and tears, there is hope of them▪ and not of them alone, but of the nation where they live.

Laſtly (which is the obſervation which mainely wee are to conſider of) When Gods judgements come abroad in the world,Obſer. let the children of whoredomes look to it, God threatneth he will have no mercy upon them, or they are the children of whoredomes. The children of whoredomes are the butt of Gods wrath when his judgements come abroad in the world.

Iſa. 27. 4 Furie is not in me, ſaith the Text, that is, it is not in mee toward my Saints;When judgements are abroad let the children of whoredoms, not the children of the Bride-chamber feare. though I come out in a kind of fury, yet it is not in me toward them, what then? Who would ſet the briers and thorns againſt mee in battle? I would goe thorough them, I would burn them together. When my wrath commeth againſt the briars and thornes, I will go through them, and burne them together; but for my children, fury is not in me toward them: When Gods wrath is abroad in the world, let not the children of the bride-chamber feare, but let the children of whoredomes feare and quake, let briars and thornes feare, but not the fruitfull trees in Gods garden: Godjudgements know how to make a difference between men, they are dis ſtinguiſhing things when they come abroad: God ſendeth not his judgements hand over head, but putteth into them a diſtinguiſhing quality. God hath a chamber of reſt and ſafety for his people, wherein he will hide them till his indignation be over-paſt; but for the children of whoredomes, ſuperſtitious, Idolatrous, wicked and ungodly people, they are the people of Gods indignation, they are like Idumea, the people of Gods curſe, as you have it, Iſa. 34. 5.

There are a people this day amongſt us who are certainely the people of Gods curſe, and let them look to it as well as they will. Rev. 14. 8. Babylon is fallen, is fallen (ſaith an Angell there) and mark what followeth. ver. 9. And another Angel followed, ſaying with a loud voyce, If any man worſhip the beaſt and his image, and receive his mark in his forehead or in his hand, the ſame ſhal drinke of the wine of the wrath of God which is powred out without mixture into the cup of his indignation. It is according to that in the Text here, God will have no mercy, they ſhall drink of the wine of the wrath of God without mixture, without mixture of any mercy at all. And further, He ſhall be tormented with fire and brimſtone in the preſence of the holy Angels, & in the preſence of the Lambe, and the ſmoake of their torment aſcendeth up for ever and ever, And they have no reſt day nor night that worſhip the beaſt and his image.

Here is a dreadfull threat againſt the children of whoredomes, againſt ſuch as follow the wayes of the great whore of Babylon. Bleſſed are they that in theſe times have teſtimony in their own conſciences, that it hath been their care above all things to draw themſelves out from the guilt of all ſuperſtitious and Idolatrous vanities, and to keep themſelves (according to that light that God hath diſcovered to them) pure from the pollutions of that man of ſin. Bleſſed I ſay are theſe, they need not feare this day; but for thoſe that have involved themſelves in the guilt of thoſe pollutions, they have need to humble their ſouls before God, and to cry mightily, for wrath is going out againſt the children of whoredomes. This Text here ſpoken of, is not meant only of hell hereafter, but it is meant of judgement even in this world: And above all times that ever yet have been ſince Antichriſt began, it is a moſt deſperate thing to be a Papiſt in theſe dayes, becauſe now is the time for God to make theſe children of whoredomes the very Butt of his wrath and indignation.

We heare of wars, and rumors of wars, and a great deale of ſtir there is abroad: My brethren, keep your hearts chaſt to God, and fear not, for God hath another manner of people to deal withall then you; you ſhall be ſealed firſt, before the wrath come out. Though I cannot excuſe you altogether from ſuffering ſome afflictions, theſe children of whoredomes may bring ſome trouble upon the Saints for the preſent; yea perhaps ſome of you may have your blood ſpilt, but God hath mercy to beſtow upon you, but for them there is wrath, and wrath without mixture, God ſaith he will have no mercy upon the children of whoredoms.

Let ſuch as are going forth then in this Service, for Religion and Liberty, go forth with courage and undauntedneſſe of ſpirit, why? for they fight againſt none but thoſe that God fighteth againſt. Who are they but the children of whoredomes that they go to fight againſt, thoſe who have ſhewed themſelves to be open fighters againſt God and his truth, ſuch as are moſt abominable ſwearers, curſers, and blaſphemers, ſuch as make no other uſe of the light of the Goſpel that they have, but only to ſcorn and contemn it, ſuch as are open deſpiſers of God and his truth, and of his people? Certainly if there be a curſed generation upon the face of the earth, theſe are the people, whoſe mouths are full of curſes, and certainely Gods curſe is upon them who are ſo full of curſings themſelves. If there be any of you here that are now, or hereafter may go forth in this ſervice, your ſpirits ſhould even riſe with indignation againſt ſuch monſters upon earth, and goe againſt them as David againſt Goliah, What ſhall this uncircumciſed Philiſtine defie the hoaſt of the living God? Thus your hearts ſhould riſe if you have any love to God and his truth; Shall a company of curſed monſters that do nothing but blaſpheme, and curſe, and ſweare, and defie God and his ſervants, and his Tabernacle, and worſhip; ſhall theſe uncircumciſed Philiſtins go on thus defying God and his truth? If you have the hearts of men within you, eſpecially of Chriſtians, me thinks you ſhould not be able to beare it, but goe forth againſt them with fulneſſe of ſpirit and reſolution, certainely God will make them a prey to you, they are not only ſuch as not only have put off Chriſtianity, and are become Atheiſts, but they have put off all kind of humanity, and are rather turned monſtrous beaſts, or devils. Fear them not, though their hearts be full of pride and rage, and though they beaſt never ſo much what they are, or what they have done, or what they will doe; I ſay feare them not, for this is part of the curſe of God that is upon them that though God fighteth againſt them, they will not ſee it, they ſhall not ſee it, becauſe God intendeth to deſtroy them; though judgments are out againſt them,Revel. 9. 21. Chap. 16, 9. 11. yet they will not repent. You ſhall finde it divers times in the book of the Revelation, that thoſe that followed Antichriſt, though they were tormented, all the judgments of God were againſt them, yet they repented not. This I ſay is the curſe of God upon ſuch, God will not give them repentance unto life, for they are the children of whoredoms, whom God intendeth to have no mercy upon: therefore the higher their rage riſeth, the higher your hearts ſhould riſe againſt them.

But we muſt go on to the 5. verſe.

For their mother hath played the harlot.

Their mother, that is, the State and the Church, for they were both involved in one, hath played the harlot. This [For] hath reference two ways; either it may have reference to thoſe words, I will not have mercy upon them, for not only they are, but their mother is defiled with whoredomes, ſhe hath played the harlot: or ſecondly, it hath reference onely to the latter part, they are the children of whoredomes, for their mother hath played the harlot: either it referreth to the reaſon why God will not have mercy upon them, becauſe their mother hath played the harlot: or ſecondly to the reaſon why they are the children of whoredomes, for their mother hath played the harlot. And from both theſe references we have very uſefull obſervations for us.

The firſt,Obſer. God cannot endure a ſucceſſion in wickedneſſe, I will not have mercy upon them, their mother hath played the harlot, they are children of whoredoms themſelves, and their mother hath plaid the harlot, there is a ſuccesſion of wickedneſſe among them, and that I cannot beare. The ground is, becauſe thoſe that keep up a ſuccesſion of wickedneſſe from the mother to the children, and ſo goe on downeward, they are guilty of all the wickedneſſes that went before them in that line; Elſe how can that be underſtood where Chriſt ſaith he will require all the blood from Abel to Zacharias upon that generation; succesſion for ſi • ne i • dreadfull. but becauſe they continuing in that way of ſin, kept up the ſuccesſion of that ſin, and ſo that generation was guilty of all the ſins of that kind that went before even unto Abel. So the father is a whore-maſter, and the child he proveth to be one too, and ſo goeth on, the child is not only guilty of that ſinne of his owne, but of his fathers, and of his grandfathers, and hee is guilty of all that kind of ſinne that is gone before, even up to the beginning of the world; why? becauſe hee keepeth up the ſucceſſion of that ſinne in the world. This is a moſt terrible thing to conſider of, enough to wound the ſtrongeſt heart in the world, eſpecially of thoſe that know they have had wicked Parents.

Again, For their mother hath plaid the harlot, conſider this word For, as having reference to the reaſon why they are children of whoredomes, for their mother hath plaid the harlot. The obſervation is,

Children uſually goe according to their parents, which way their parents goe, commonly the children goe. It is a uſuall thing where there are prophane parents to have prophane children, if the parents ſweare to have ſwearing children, if the parents be ſuperſtitious to have ſuperſtitious children; if parents be ſcorners of Religion, to have children ſcorners too: we find it true in experience, in that new nick-name that is brought up on the godly in roome of the former, it is as frequent in the mouths of children as in others, becauſe children go according to what their fathers formerly did: I will give you one notable Text of Scripture for this, it is 2 King. 2. 23. When Eliſha the Prophet was going up to Bethel, there came forth little children out of the City and ſaid unto him, Goe up thou bald-head, goe up thou bald-head. The thing that I note it for is this, that not only the children did it, and ſo were deſtroyed, (for two ſhe-beares came out of the wilderneſſe and tare 42. of them) but what children were they that did this? If you obſerve the Text, you ſhall finde that they were the children of Bethel; and what place was that? That was one of the places where the calves were ſet up, and it was a place of much ſuperſtition, and the children were as ſuperſtitious as their parents: A place that had the name, the houſe of God, but a place exceedingly abuſed, and no place did more degenerate from the name then it, it was a Bethaven, a houſe of vanity and wickedneſſe. It was the place that was moſt ſuperſtitious, and thoſe were the children that ſcorned at the Prophet: But we need no other proof but only experience, yet there is one notable Scripture further for it, Jer. 7. 18. The children (ſaith the Text) gather wood, their fathers kindle the fire, and their mothers kneaded the dough: the children joyned you ſee: Pelagius thought that there was no ſinne came into the world but only by imitation, children imitating their parents. Certainly imitation is of great power and force to prevaile with the hearts of children. You that are wicked parents, had need to looke to it what you doe before your children. He that ſinneth before a child, ſpecially a parent, ſinneth doubly,Qui peccat coram puero his peccat. for a child will be ready to imitate it. What, will you not only ſin againſt God, and be enemies unto him, but will you leave a ſucceſſion, that when you are dead and gone, ſome muſt out of your loynes, and from your bowels, blaſpheme God after you are rotten in your graves? Suppoſe you that are parents had a plague ſore upon you, would you goe among your children, and breath upon them? this cruelty is much worſe, will you goe into your families, and breath infection into your children, and ſo make them like you, and guilty of your ſins, and of the plagues of God together with you? oh cruell parents!

On the otherſide, as therefore children of whoredomes, becauſe their mother hath plaid the harlot, why then ſhould not children be gracious and godly, who have gracious and godly parents? Why ſhould it not be ſaid, This childe is a godly childe, for his mother was a gracious woman, and his father a godly man? You that have godly parents, let this be your Encomium, You are godly and gracious children, and you had godly and gracious parents, this will be your honour before the Saints. But how vile is it, when it may be ſaid, Here is a wicked wretch, yet he had a godly father, and a godly mother; here is an uncleane and filthy liver, yet hee had gracious parents? It is no wonder to ſay thus, This man is filthy, for his father was filthy, and his mother was a harlot; but to look upon one, and ſay, Here is a whoremaſter, yet his father was a godly gracious man; Here is a harlot, yet her mother was a holy woman; O how vile is that! I remember a ſpeech of that reverend Maſter Bolton, who died not long ſince; It is repo • ted, that upon his death-bed he had his children come to him, & he ſpeaks thus unto them, I doe believe, ſaith he, there is never a one of you will dare to meet me at the tribunall of Chriſt in an unregenerate condition. So let me ſay to you that are evill children of Godly parents, let me in their names ſpeak to you, How dare you, with what face doe you think you ſhall dare to meet with your godly father and gracious mother before the judgement ſeat of Jeſus Chriſt? at that day if your godly father ſtand at the right hand of Chriſt, how dare you appeare before that face in the guilt of thoſe horrible wickedneſſes that you now live in? Certainly the thought of this hath power to daunt your hearts.

She hath done ſhamefully.

The word in the Hebrew (it is in Hyphil, and ſo it may be tranſlated tranſitively) ſignifieth,pudef aciens. She hath made aſhamed, as well as done ſhamefully; and ſo I find it according to ſome thus rendered, Shee hath made aſhamed her husband, ſhe hath made aſhamed her children, ſhee hath made aſhamed her ſelf, and all theſe three may be meant. Yea I conceive the intent of the holy Ghoſt is to expreſſe them all.

Her husband firſt, the Church is the Spouſe of Jeſus Chriſt, Chriſt is the husband of the Church, and you know the Scripture ſaith that the woman is the glory of the man. I remember I gave the meaning of that heretofore; So the Church being the Spouſe of Chriſt, ſhould be the glory of Chriſt: the woman ſhould be the glory of the man, but yet being wicked and filthy, ſhe makes her husband many times aſhamed. The evil of the wife is a ſhame to the husband, ſo the evill of the Church is a ſhame to Ieſus Chriſt. The Church in Scripture is called the glory of Chriſt, 2 Cor. 8. 23. If our brethren be enquired after, they are the meſſengers of the Churches, and the glory of Chriſt. Iſa. 4. 5. Vpon all the glory ſhall be a defence.

It ſhould be ſo, but when it commeth to be defiled, it ſhameth Chriſt, their wickedneſſe reflects upon Chriſt. Chriſt is ſaid to walke in the middeſt of the golden Candleſticks, Rev. 2. 1. Every Church is a Candle-ſtick, and it ſhould be a golden Candle-ſticke, but if it come to be a filthy ruſtie Candle-ſtick,The Saints muſt take heed they be not a ſhame to Chriſt. it is a diſhonour unto Chriſt who walketh amongſt them.

Wicked men doe not ſhame Chriſt, but godly doe. My brethren let us take heed of that, It is an evill thing to bring ſhame to our ſelves, and one to another, but to bring ſhame upon JESUS CHRIST is the greateſt evil. Many of you perhaps are aſhamed of Chriſt, take heed you be not a ſhame to Chriſt. They are aſhamed of Chriſt that are aſhamed to appeare in the cauſe of Chriſt; but as for you that are ſo, Chriſt hath more cauſe to be aſhamed of you, for you are a ſhame to him.

It is true, I cannot deny it but many Churches of God, and that of late have brought ſome ſhame to Jeſus Chriſt by their diſſentions and fractions, and they muſt take ſhame to themſelves, and they have taken ſhame to themſelves, they have acknowledged it to the glory of Chriſt, and in that regard in ſome meaſure have waſhed off that ſhame that they have brought to Chriſt.

Againe further, a ſhame they are to their children. Wicked Parents are a ſhame to their children; when a child appeareth forward, towardly, and hopefull, and it be ſaid, Would you not wonder to ſee him ſo forward? the father of him is a beaſtly dr • nkard, a filthy whore-monger, of a vile and malignant ſpirit;Wicked parents are a shame to their children. now the child is aſhamed to heare of the evil of his father, and of the evil of his mother. As fooliſh children are a ſhame to their Parents, ſo wicked Parents are a ſhame to their children. You that have gracious children take heed you be not a ſhame to them, and ſo a ſhame to your ſelves.

And then a ſhame to her ſelfe, ſhe hath plaid the harlot, ſhe hath done ſhamefully. Wherein had ſhe done ſhamefully? I will onely mention one particular. Certainly that ſhame of hers was eſpecially in ſubjecting Religion to carnall policie. For what did ſhe doe? what was the great ſinne of the ten Tribes? It was this, becauſe they were afraid that if they did go up to Jeruſalem to worſhip, the people would then depart from the houſe of Jeroboam, to the houſe of David, therefore out of politicall regards they would have the worſhip ſet up at Dan and Bethel, there they would have Calves, they muſt not goe up to Jeruſalem the place which God had appointed to worſhip in, but at Dan and Bethel. This was a meere politique fetch, for they could not but acknowledg that God did require that they ſhould worſhip at Jeruſalem where the Temple was, and there was no other reaſon why they would worſhip at Dan and Bethel, but meerely out of State policie that they might prevent the people from going backe to the houſe of David, and indeed they did profeſſe ſo much themſelves. Here then they did ſhamfully.

The Obſervation then from hence is, that for governours or any to ſubject Religion to policie is a ſhamefull thing. It is ſhamefull to make Religion an underling, and to make policie the head. Perhaps they call this wiſedome, a prudentiall way, wee muſt be carefull and wiſe to foreſee inconveniences that may follow. But what if God give it another name? God may give it a name of baſe temporizing, a name of folly and wickedneſſe: to ſubject Religion to policie it is ſhamefull, becauſe it abaſeth that which is the great honour of any Country, it makes it an underling: what is the excellency of man but Religion? what is the excellency of a Country but Religion? and what hath England been glorious for more then for Religion? Now to put the excellency of a thing under any inferiour, this is ſhamefull, to put the Crown that is for the head under ones foot is a diſhonour to it: although a thing hath in it ſelf but little excellencie, if it be brought beneath it ſelfe under other things that have not ſo great an excellency in them, it makes it vile.

And ſhamefull alſo it is becauſe it holdeth forth this, that we dare not truſt God for our civill eſtate and for our peace, therefore Religion muſt come under.

Shamefull it is again becauſe it is groſſe folly, for there is no ſuch way to breede diſturbance in a politicke ſtate, no ſuch way to undoe a State, as to make Religion an underling to policie. Was it not ſo here? That very way that they tooke to uphold their policie was the way to deſtroy their State, & did deſtroy it at laſt, even their corrupting of Gods worſhip.

What cauſe had they then to be aſhamed of this, that God ſhould take that which they thought to helpe themſelves by, and make that the very thing that ſhould cauſe their ruine? And certainly it will be ſo, they that are of the deepeſt and politikeſt ferches and reaches, if they thinke to ſecure themſelves and preſerve their peace, out of that principle, ſo as Religion muſt come under, and muſt be ſerviceable, it will appeare at laſt they doe ſhamefully, God will make them aſhamed of it one way or other, it will be the onely way to undoe themſelves and us. I confeſſe in matters of Religion there are ſome commands that are affirmitive precepts: Theſe though they doe ligare ſemper, yet not ad ſemper, there is not a neceſſity that at every time and inſtant they ſhould be urged, ſo that it may be that a people may be in ſuch a frame that men cannot but by degrees bring in a reformation to the height of it, and then it is not carnall policie to bring in ſuch wayes of God gradually, as are commanded by affirmitive precepts; but negative precepts binde ſemper and adſemper, and the State muſt looke to that, that they do nothing againſt Chriſt out of policie that they doe not hinder by any poſitive Law the way of Chriſt, for though Chriſt may be willing to forbeare ſome Ordinances for a time, and he doth it out of mercy to a people, he ſaith he will have mercy and not ſacrifice, but Chriſt will never beare that there ſhould be any thing done againſt him in that time. If they ſhould out of any State policie to preſerve peace, or to gratifie an evill party, ſacrifice any part of Religion, or any godly perſon, this will prove a ſhamefull thing, Chriſt accounts it ſo, and whoſoever doth ſo will be aſhamed of it at the laſt.

Now my brethren, why ſhould not God be truſted? let us looke at Religion in the firſt place, and ſo pray wee that thoſe who are our reformers who have power in their hands may never prove to be guilty of this ſhamefull way of putting Religion under policie. I will give you a notable example in Scripture about it. It is Joſh. 5. When Joſhua had brought the people of Iſrael over Jordan (that you know was the very beginning of their entrance into Canaan) now as ſoone as they were brought unto the borders of the Land, they were to encounter with all their enemies, and you may imagine that when Joſhua had paſſed the river the, people might thinke that all the Country would be about their eares, one would thinke then that policy would have taught them to lay aſide all thoughts of Religion, and to look to their enemies that were at hand, if ever they were outragious they would be then, and therefore now let us minde nothing but arming our ſelves againſt them: But mark now God goeth another way to worke, as ſoone as they were gone over Jordan, and were upon the borders of the Land of Canaan, they muſt goe and circumciſe themſelves, and you know when they were circumciſed they were ſore that they could not fight. Simeon and Levi deſtroyed a whole City when they were circumciſed, they were not then in a poſture of fighting or defending themſelves, but lay at the mercie of their enemies. But this was Gods wiſedome. Nay further, they muſt go and keepe the paſſeover too, they muſt mind and tend Religion: And mark you ſhall finde in the latter end of the Chapter, that after they had been circumciſed & kept the Paſſeover, then appeareth one to Ioſhua with a drawn ſword, and ſaith he, I am the Captain of the Lords Hoſts. Then the Captain of the Lords Hoſt appeareth to fight for them when they had once obeyed; whereas had they neglected Circumciſion and the Paſſeover, & thought of fighting onely, they, might have miſſed of the Captaine of the Lords Hoſts to have fought for them, and what would have become of them then? So you ſee God would have us minde Religion in the moſt dangerous times, and though we thinke we muſt mind our peace and ſafety, and lay our hands upon our ſwords • or our defence, yet let us be carefull of our Religion, and then we ſhall have a Captain of the Lords hoſt come and fight for us.

Marke 8. 15. we are charged to take heed of two ſorts of leaven, The leaven of the Scribes and Phariſes, and the leaven of Herod. The leaven of the Scribes and Phariſes is corruption in Church affairs, the leaven of Herod is corruption in Religion too, but in order of the Common-wealth, in bringing under things of God to the affairs of the State, for in this Herod was like Jeroboam, he was affraid of his kingdome as Ieroboam was, hee had many wayes and plots to keepe himſelfe in that kingdom as Ieroboam had, and many did cleave to Herod in his plots, as Iſrael clave to Ieroboam in his, therefore ſaith Chriſt, take heed not onely of the leaven of the Scribes and Phariſes but of the leaven of Herod. And it may be the Lord ſaw us to prone of ſinfull compliances, even ready to have ſacrificed much of his worſhip and many of his Saints for the obtaining peace in the State,Lect. 4. and ſo to have fallen off from that reformation that both God and his people expected, hence hee hath taken the worke into his owne hands, hee will bring about his owne worke, though it may coſt us deare, who knowes how much blood?

The Fourth Lecture. HOSEA 2. 5.

Shee that conceived them hath done ſhamefully; for ſhe ſaid, I will goe after my lovers, that give me my bread, and my water, my wooll, and my flaxe, mine oyle and my drinke.

GOds threats againſt Iſrael to make her as a wilderneſs and as a dry land, to ſlay her with thirſt, in the 3. verſe, to ſhew no mercy to her children, in the 4. ver. The reaſon becauſe her mother had played the harlot, in the beginning of this 5. ver. we finiſhed the laſt day. Onely in a word to give you one note from that title of Mother here, that wee obſerved not before.

The Community of the Church and civill State is called Mother, in way of diſtinction from private people, and private people are as the children of that Mother, ſo we opened it in the ſecond ver.

The Obſervation is,

The Community of a State and Church ſhould be to particular perſons as a Mother.Obſ. They ſhould have the affection of children to it, they ſhould take much to heart thoſe things that concerne it, the ſufferings of State or Church ſhould be the ſufferings of all particulars. There are children of Belial that are riſen up among us,Every one should have ſuch an affection towards th • Church and State as children towards the mother that are even taring the bowels of our Mother, a viperous generation that ſeeke to eate out the bowels of her Mother, let our hearts breake for this, as Pſal. 35. 14. I bowed down heavily as one that mourneth for his Mother. Let not us lift up our heads and be jolly now, but for the preſent bow down heavily as thoſe that are called (though in ſome reſpects to rejoyce,) yet in many others to mourne this day for our Mother. Yea let our hearts riſe againſt theſe vile monſters that joyne with a Malignant party to bring ſuch woefull confuſion and trouble even to our Mother. We may ſay to them juſtly as Saul ſaid unto Ionathan paſſionatly, You children of the rebellious and perverſe, why have you choſen to joyne with them for the confuſion of your Mothers nakedneſſe. Let us do what we can to help. Shall we ſee her bowells torne and not ſtirre at all? She calleth now to us to come and help her, and let us know that if it go ill with her, it cannot go well with us.

If the Mothers breaſt thorough ſome incurable diſeaſe muſt be cut off, the tender Father takes away the children and will not ſuffer them to behold the torture of their Mother; Who knows but that this hath been Gods end in taking away his deare children in former times, becauſe hee would not have their tender hearts to ſee ſo much ſorrow and evill as ſhould befall their Mother? And what God hath reſerved us to ſee in the ſufferings of our Mother we do not know. Howſoever let not her ſuffer by us, let not her ſuffer for want of our help, let not her ſuffer without us, let not us be ſo unnaturall as to be every one ſhifting for himſelfe, for the private and particular, neglecting the publicke, the community, neglecting our Mother that ſhould be as deare to us as the bowels out of which we came.

She hath done ſhamefully. VVe ſhould have the affections of children to her though ſhe hath done ſhamefully.

But further, Here you have the amplification of her whoredomes, ſhee hath plaid the harlot, and ſo plaid as ſhe hath done ſhamefully: The latter end of the verſe is by way of probation of this amplification, for how doth it appeare ſhe hath done ſhamefully? for ſhe hath ſaid, I will goe after my lovers, &c. For the firſt then, this amplification of her whoredome, her whoredome is ſuch as is ſhamefull, Hence firſt obſerve.

That ſinne,Obſer. but eſpecially whoredome is a ſhamefull thing. Pro. 13. 5. A wicked man is loathſome, and commeth to ſhame: Pro. 14. 34. Sinne is a reproach to a nation, or to any people; Sinne of its owne nature let it bee what it will be, it is ſhamefull: Much more then whoredome, to play the harlot, for all ſinne doth drowne a man, it brings him beneath the excellency of a man, it is contrary to the image of God in man, to that wherein true honor, beauty, glory doth conſiſt. It makes men vile. I will give you but one Text for it, Dan, 11. 21. And there ſhal ariſe a vile perſon. Who was that? It was according to interpreters, Antiochus Epiphanes, the great King of Aſſyria, and yet a vile perſon. Joſephus tells us that the Samaritans when they were in danger of ſuffering from him becauſe he thought them to be Jewes, they wrote to him in this manner. To Antiochus the mighty God; and his very Epithet, Epiphanes, is as much in our Engliſh as Illuſtrious, Antiochus the Illuſtrious, the famous, bright in his glory: He that was ſo illuſtrious and ſo great a Prince, that was written unto as the mighty God, yet in the Scripture language being wicked he is a vile perſon.

It is a ſpecial note of one that is fit to dwell in Gods Mountain, Sin cauſeth shame. of one that is a Saint, Pſal. 15. 4. to be able to ſee the vileneſſe of ſin thorough all the glory of the world, in whoſe eyes a vile perſon is contemned. Sin is a ſhame becauſe it deceiveth a man, The way of the wicked ſhall deceive him, What profit have you now of thoſe things where of you are aſhamed? It is a good ſigne of grace to be able to ſee into the deceits of ſinne, ſo as to be aſhamed of it. But though all ſin be ſhamefull, yet whoredome eſpecially, and that either bodily or ſpiritual.

Firſt bodily, the expreſſion of ſhamefulneſſe though eſpecially it aymeth at their Idolatry, yet it hath its riſe from bobily whoredome, if that were not ſhamefull, the expreſſion could not be full; that ſhe had played the harlot, and done ſhamefully, Pro. 6. 32. Whoſo committeth adultery with a woman, lacketh underſtanding, he that doth it deſtroyeth his own ſoul; a wound and diſhonour ſhall he get, and his reproach ſhall not be wiped away. It makes one to be as one of the fooles in Iſrael. And I (ſaith Tamer when Amnon defiled her) whether ſhall I cauſe my ſhame to go? and as for thee thou ſhalt be as one of the fooles in Iſrael. 2 Sam. 13. 13. Amnon though a Kings ſonne, though a brave gallant, yet by his uncleanneſſe he makes himſelfe as one of the fooles in Iſrael, Deut. 23. 18. Thou ſhalt not bring the hire of a whore, nor the price of a dogge into the houſe of the Lord; they are joyned both together, for Scripture language makes thoſe to be doggs who are uncleane and filthy. When Iſhboſheth charged Abner with the ſinne of uncleanneſſe, 2 Sam. 3. 8. Am I a dogs head, ſaith he, that thou chargeſt me with a fault concerning this woman? Many Adulterers goe very fine and ſpruce, many young wantons are bravely dreſt, but in Gods eſteeme they are as dogges thorough their uncleanneſs. It is not a harſher title then the ſpirit of God gives them. I have read of a people amongſt the heathen that condemned this ſinne with death, and with a ſhamefull death according to the nature of the ſinne, the death was this, they would have the adulterers or adultereſſes head to be put into the paunch of a beaſt, where lay all the filth and uncleanneſſe of it, and there to be ſtifled to death, a puniſhment fit for ſo filthy a ſinne. And as this ſin is ever ſhamefull, ſo eſpecially the more lovely any yoke fellow is that is forſaken, and the more vile and fowle the whore is, ſo much the more ſhamefull is the ſin: Athenaeus bringes in Plato, bewayling himſelf in his own condition, that he was taken ſo much with a filthy whore. It is more ſhamefull for Chriſtians then for heathens, becauſe they know that the covenant of mariage is the covenant of God, as Pro. 2. 17.

But further, corruption in Gods worſhip is moſt ſhamefull, for that is aymed at eſpecially here. The ſhamefulneſs of corrupting the worſhip of God is expreſt in that moſt famous Text we have for this purpoſe. Exod. 32. 25. Aaron made the people naked unto their ſhame, how was that, but by falſe worſhip though it was of the true God? In falſe worſhip, there is ſhame becauſe in that a man ſubjects his conſcience to vile things.

Conſcience that is not to be ſubject to any creature, only unto God himſelfe is here made ſubject to low and vile things. Indeed it is not ſhamefull to ſubject our conſciences to God in the uſe of creatures though never ſo meane appointed by himſelfe, but thoſe that doe ſubject unto creatures in wayes of falſe worſhip not appointed by God, ſubject not their conſciences to God but unto thoſe creatures, and that is ſhamefull.

In falſe worſhip though there may ſeeme to be a great deale of humility, yet there is notorious pride and preſumption,Falſe worship 〈◊〉 shamefull thing. and therefore much ſhame.

For a creature to take upon him by his owne fancie and conceit to raiſe up creatures higher then ever God hath raiſed them, to put higher reſpects upon creatures then ever God hath done, this is boldneſſe and preſumption, yea to preſume ſo far as by his owne fancy and conceit, to raiſe up the creature ſo high as that God himſelf according to the humors of men muſt come to be nearer men, and to be more preſent with theſe creatures then otherwiſe he would. Thus men preſume to bring God to be under their fancies, and is not this ſhamefull.

Further it is extreame folly, for we contradict our ſelves when we thinke to honour God and yet goe againſt him, when wee put high eſteeme upon ſuch things as are abominable and deteſtable. Marke that excellent Scripture for this, Ierem. 44. 4. I ſent unto you all my ſervants the Prophets, riſing early and ſending them, ſaying, O doe not this abominable thing that I hate. Marke, God cryeth out with a kinde of ſhrieke, all my ſervants the Prophets I ſent, ſaying, O doe not this abominable thing; It is a delightfull thing 〈◊〉 your eyes, but abominable in Gods. And Ezek. 22. 3. they are called by a word that ſignifieth the very excrements that come out of a man they glory in them, 〈 in non-Latin alphabet 〉 but he ſaith, they defile themſelves by them.

When God opens their eyes they will ſee falſe worſhip a ſhamefull thing, and when they doe ſo, God will ſhew them the Excellency of his own.

You have an excellent Scripture for this, Ezek. 43. 10. 11. Sonne of man ſhew the houſe to the houſe of Iſrael, that they may be aſhamed of their iniquities, and if that they be aſhamed of all that they have done, that is, of all their falſe worſhip, what then? Then ſhew them the forme of the houſe, and the faſhion thereof, and the goings out thereof, and the commings in thereof, and all the formes thereof, and all the Lawes thereof, and all the Ordinances thereof, and write it in their ſight that they may keepe the whole for me thereof, and all the ordinances thereof and doe them.

Marke my brethren, you ſee how God ſtandeth much upon formes, all the formes thereof, and the forme thereof: Let not us ſlightly account of any thing in Gods worſhip, of circumſtances for God ſtandeth much upon his own forme in his own worſhip. Many who have no Religion but a forme, yet neglect Gods forme. Men love to ſtand much upon their owne forms, let them know God ſtands much upon his formes, and it is no hinderance but a furtherance to the power of Religion to keep cloſe to Gods forme, and if we would come to know what are Gods Ordinances (we cry out, O that we could but know what is the right way) this is one way for you to know: Firſt, be aſhamed of what you have done, be aſhamed of your former falſe worſhip, and then God will ſhew you the Ordinances of his Houſe, and the true beauty of his true worſhip: till then there are ſo many diſtinctions, and evaſions, and objections that they never come to underſtand it: when God humbleth the heart, and makes aſhamed of what hath been naught before, all the diſtinctions, and evaſions, and objections vaniſh away as the miſt before the ſunne.

And the more excellent the Lord is, and thoſe Ordinances are from which we doe depart, the more ſhamefull is that •• lſe worſhip that our hearts doe decline unto.

She hath done ſhamefully, why? ſhe hath forſaken ſuch a husband, ſhe hath forſaken the Lord JESUS CHRIST who is ſo lovely, ſhe hath forſaken the bleſſed Ordinances that God hath appointed,The more full of beauty Gods Ordinances are, the more ſhamefull it is to decline to waves of falſe worship. and turned her ſelfe to vanities of her owne. Cant, 5. 16. Chriſt is there ſaid to be altogether lovely, there is lovlineſſe enough in Chriſt to ſatisfie the ſoul for ever. And Ezek. 7. 20. As for the beauty of his ornament (ſpeaking of Gods Ordinances in his Temple) hee ſet it in Majeſty, but they made the images of their abominations, and of their deteſtable things therein.

Oh how ſhamefull was this! This ſheweth the ſhamefulneſſe of it, becauſe God ſet the beauty of his ornament in Majeſty. The Ordinances of God that he appointed himſelfe, they are Gods ornament they are the beauty of his ornament, they are the beauty of his ornament ſet in Majeſty; and ſhall theſe beautifull glorious things be forſaken, for vanities of our own inventions? This is ſhamefull.

She hath done ſhamefully for ſhe hath ſaid thus and thus; Here is implyed, that the thing done was not onely ſhamefull, but that ſhe was ſhameleſſe in that ſhe had done. She hath played the harlot, and done ſhamefully, for ſhe hath ſaid, &c.

From hence the Obſervation is,

Sinne,Obſer. eſpecially whoredome either bodily or ſpirituall, being let alone to grow to a height, will growe to an impudencie; thoſe that continue in theſe, will grow not onely to doe ſhamefully, but to be ſhameleſſe in their doings, Ier. 6. 15. Were they aſhamed they committed abomination? No, they were not all aſhamed, neither could they bluſh. At firſt ſin may ſeeme to be a little ſhame-faced, but afterward it growes brazen-faced; modeſt a little at the firſt, but bold, and impudent, and daring afterward. True, indeed if men ſhould be told before-hand what they would doe afterward, they would be ready to ſay as Hazael to the Prophet, Am I a dead dog that I ſhould do this? Their hearts would even ſhake at the thought of it: yet when ſinne hath hardned their hearts but a while, they will doe it, and that with open face too. Whoredome you know at firſt, it is that that every man bluſheth at, but within a while, uncleane ones can make their boaſt of their filthyneſſe, But eſpecially ſpirituall whoredome, the corruption of Gods worſhip at firſt may be a little modeſt, but ſee to what a height it growes if in time this be not prevented. I will give you a notable example of this, and that is of Solomon himſelfe. At the firſt we ſhall finde Solomon very modeſt in the matter of Idolatry. 2 Chron. 8. 11. the Text ſaith there, that he brought up the daughter of Pharaoh out of the City of David to the houſe he had built for her, for he ſaid, My wife ſhall not dwell in the houſe of David King of Iſrael, why? becauſe the places are holy whereunto the Arke of the Lord hath come. Marke how carefull Solomon was of any pollution, of any thing that had any ſeeming holineſſe in it; My wife ſhall not ſo much as dwell in the houſe of David, I have ſo much reſpect to the Arke of God, to the worſhip of God, to thoſe places that are holy that my wife ſhall not ſo much as dwell there; But oh what did Solomon grow unto afterward • he ſuffered Idolatry moſt ſhamefully, as we ſhall finde 1 King. 11. 5. there the Text ſaith, that he went after Aſh • oreth the goddeſſe of the Zid • nians, and after Mileom the abomination of the Amorites, and built a high place for Ch • moſh the abomination of Moa • in the hill that is before Jeruſalem, juſt there he built it too, as if it had been in defiance to the Temple of God and his true worſhip, and that for Molech the abomination of the children of Amm •• ; and thus he did ſaith the Text, ver. 8. for all his ſtrange wives which burnt incenſe, and ſacrificed unto their gods.

This ſhamefulneſſe he was grown unto▪ And thus we ſee it in experience; how faire are men in their wayes of ſuperſtition at firſt? At firſt it is onely decency, that is all they plead for; well, afterward it riſeth from decency to ſignificancy, that is a little higher, to put them in minde. Thirdly, from ſignificancy it riſeth to efficacy, to ſtirre up the dull mind of man: Fourthly, from efficacy, it riſeth to neceſſity, that now it muſt be done, and the worſhip of God cannot be without it, and there ſhall be no ordinance, no adminiſtration at all without it. Decency, ſignificancy, efficacy, and neceſſity, thus it riſeth to be ſhamefull at laſt. So amongſt the Papiſts in their traditions,Omnes libros tam veteris tam novi teſtamenti nec non traditionis ipſas pari pietatis affect • ac reverentio ſuſcipit ac veneratur Idem honor debetur imagini & exemplari. ſurely at firſt only they would come with this argument, What, will you not regard them as you would doe other bookes and other Hiſtories? they are the traditions of our fore-fathers; but at length they came to this, in the fourth Sexion of the Councell of Trent, the Synod doth take & honour the bookes of the old and new Teſtament, and the traditions of the Fathers, with equal • affection of piety and reverence as they doe them. To this ſhamefulneſſe they grew to at laſt. And ſo for worſhipping of Images, why, it is it for the decency of Churches to have them, and they are but to put you in minde at the moſt; but at length they came to this, theſe are the very words, the ſame honour is due to the Image and to the Exemplar.

Laſtly, from this amplification that ſhe hath done ſhamefully; VVhen men doe grow ſhameleſſe, impudent in evil, there is little hope of them.

I will have no mercy upon them, Why? For they have done thus, they are grown thus impudent. It is a good thing to keepe the bridle of ſhame as long as we can upon our children and ſervants, and any of our inferiours▪ therefore take this one inſtruction with you, be not too ready to rebuke and chaſtiſe your ſervants, your children, in reproachfull manner before others, left you bring them to that, that they ſhall ſee they have no honour to loſe, and then there is little hope of them: Evermore keep ſuch a hand over your children and ſervants as they may ſee they have ſome reſpect to loſe,Governers and parents muſt take heed of putting their ſervants 〈◊〉 children to too much 〈◊〉 . that they may not be ſo aſhamed by you, as for them to thinke they cannot be worſe, they cannot be more diſgraced, there is no ſuch way to bring them to grow deſperate as that is. It is very great wiſedome in Governours to keepe the bridle of ſhame ſtill, and not to let thoſe raines goe, and this is the reaſon that your Bride-well or Goale-birds ſeldome or never come to good, why? becauſe they have no bridle to keepe them in, they have loſt all their honour and they can loſe no more, and there is no rational creature but would have honour, there is not the meaneſt ſervant you have but hath a kinde of reſpect to honour, and that will doe more then blows except they be grown to be very beaſts.

But how doth he prove that it is ſhamefull? Thus, For ſhe hath ſaid, I will go after my lovers that give me my bread and my water, my wooll and my flaze, mine oyle and my drinke.

For ſhe hath ſaid: Hence firſt. Deliberate ſins are moſt ſhamefull ſinnes.

This is a proofe of her ſhamefulneſſe, becauſe that which ſhe hath done ſhe hath done upon deliberation,Obſer. ſhe ſaid ſhe would do thus and thus, ſhe conſidered before what ſhe would doe, and yet ſhe would doe it. Wickedneſſe committed de induſtria, ex conſilio, of purpoſe reſolved upon, this is very ſhamefull. Gal. 6. 1. It is ſaid of Godly men that they may be overtaken with a fault: If a man be overtaken with a fault. It is one thing to be overtaken with a ſinne, 〈 in non-Latin alphabet 〉 . and another thing to overtake a ſinne; a gracious heart may have ſinne overtake it, but it is a ſhameleſſe heart that overtakes ſinne.

Secondly, She hath ſaid I will goe. Whoredome either bodily or ſpirituall is uſually very wilfull: as if ſhe had ſaid, let all the Prophets ſay what they can, let them talke out their hearts, I will have my minde, I will follow my lovers ſtill. Thus it is with bodily whoredome. Thoſe who are guilty of this uſually grow extreame wilfull. Prov. 2. 19. None that goe unto her return again; Obſer. neither take they hold of the paths of life: It is a moſt dreadfull Scripture againſt all adulerers & unclean ones, There is none, ſaith the Text, make it out how you will, there is none that goe unto her return aagain; neither take they hold of the paths of life, thoſe are the words of the Holy Ghoſt, I leave the words with you. So Pro. 23. 27. A whore is a deepe ditch, and aſtrange woman is a narrow pit: they cannot eaſily get out, nor will they eaſily get out they are ſo▪ plunged in, 2 Pet. 2. 14. Eyes full of adultery that cannot ceaſe to ſinne: why cannot they ceaſe to ſinne? it is not becauſe they have a heart but no power, but their wills is brought into that bondage and ſubjection that they cannot will otherwiſe: therefore Ezek. 47. 11. wee finde that though the waters of the Sanctuary were very healing, yet ſaith the Text, the miry places and the maerſhes were not healed, miry, filthy, uncleane hearts are very ſeldome healed by the waters of the Sanctuary,Aelianus variar. hiſtor • ▪ I remember AElian reporteth that there was a whore that did boaſt that ſhe could eaſily get ſcholars away from Socrates, but Socrates could get no ſcholar from her, none of her followers. It is true, that a whore is prevalent, and when ſhe hath once gotten them it is almoſt impoſſible to get them away from her. Therefore that place Heb. 6. that ſpeakes of that ſinne that is impoſſible to have repent anoe, Tertullian interprets it to be no other but the ſinne of uncleanneſſe: The Author of this Epiſtle (ſaith hee) knew no promiſe of ſecond repentance to the adulterer and fornicator; that is his expreſſion, ſhewing how ordinarily thoſe that are guilty of that ſinne and are given up to it, grow wilfull in it: And therefore in Epheſ. 4. 19, theſe two are put together, being paſt feeling, and having given themſelves over to laciviouſneſs and want onneſs, wantons uſually grow paſt feeling.

And for ſpirituall adultery, that uſually is very wilfull too, for thoſe that are left by God to that way of falſe worſhip,Bodily and ſpirituall whoredom makes men very wilful in their uncleanneſses. to Superſtition and Idolatry, they ſeldome returne againe but grow exceeding wilfull in that wickedneſs.

You have a notable Text for that, Jer. 44. 16. 17. the people ſay there, The word that thou haſt ſpoken to us in the name of the Lord we will not heare, but we well doe whatſoever commeth out of our own mouth, to burn incenſe to the Queen of Heaven. VVee will goe on in that way to burne Incenſe to the Queene of heaven talk as long as you will.

And ſo you have it Jerem. 20. 10. Goe (ſaith God) paſſe over the Iſles of Chitrim, and ſee, and ſend unto Kedar, and conſider deligently, and ſee of there be ſuch athing; Hath a nation changed their gods, which yet are no gods? Men are ſetled in the wayes of Idolatry, and will never give over the worſhipping of their gods; but you have forſaken me: therefore be aſtoniſhed O ye heavens at this, and be ye horribly afraid, be ye very deſolate, ſaith the Lord. So Micah. 4. 5. All people will walke every one in the name of his god: Their hearts are ſet upon it, they will doe it.

Spirituall whoredome doth mightily beſot the heart. I ſuppoſe you know the ſext, it is a very famous one, Eſay 44. 19. 20. None conſidereth in his heart, neither is there knowledg nor underſtanding to ſay, I have burnt part of i • in the fire, yea alſo I have baked bread upon the coales thereof, I have roſted fleſh and eaten it, and ſhall I make the reſidue thereof an abomina •• ? ſhall I fall down to the ſtock of a tree? He feedeth on aſhes, a ſeduced heart hath • urned him aſide that he cannot deliver his ſoul, nor ſay, Is there not a lie in my right hand. And ſo Rev. 16. 11. where, thoſe that were given up to Antichriſt, though they were tormented, they blaſphemed the God of heaven, becauſe of their pains and their ſores, and they repented not of their deeds.

Thirdly,Obſer. wilfulneſſe in any ſinne, but eſpecially in theſe ſinnes, is a very great aggravation of it: I will have no mercy upon them, I will give them up, why? They have done ſhamefully, and they have ſaid, I will goe after my lovers. There are a great many who in their paſſion think it a brave ſpirit to ſay, I will, and I will, and I will, and I care not, ſay what you can, or whatſoever becommeth of it I will doe, or I will have this and this: Eſpecially men in place and of eſtates are not able to endure the controlling of their will in any thing, and therefore when their wills are but croſt, they burſt out into outragious ſpeeches, and fall a blaſpheeming, and ſwearing, and ſaying they will have their wills, though it coſt them their lives.

Thus we find it in the people of Iſrael, 1 Sam. 8. 19, when Samuel from God came and told them in a long narration what hardſhip they ſhould endure in having a King that was not them according to Gods minde, they 〈◊〉 him all that he ſaid, and they doe not ſtand to anſwer any of Samuels arguments, but preſently they break out into this reſolution, Nay, but we will have a King.

Thoſe whom God leaveth to hardneſſe of heart, and intendeth ruine to, he uſually giveth them up to this wilfulneſſe in their evill wayes.

The Scripture records Pharaoh for a famons example of one hardned and prepared for ruine. He was of a moſt wilfull ſpirit. Exod. 15. 9. you ſhall find his wilfulneſſe expreſſed foure times there in that one verſe, I will purſue, ſaith he; and then again, I will overtake, and thirdly, I will divide the ſpoile; and then fourthly, I will draw my ſword: and there are two other expreſſions that come to the ſame effect, that are equivalent to the former even in the ſame verſe, My luſt ſhall be ſatisfied, my hand ſhall deſtroy them. Put all theſe ſix expreſſions that you have in that one verſe, together, and where have you ſuch an expreſſion of a wilfull creature as Pharaoh was? and what became of him you all know.

Only one more example I find in Scripture paralleld to this, and that is the King of Babylon; Egypt and Babylon were two the moſt eminent for Idolatry and perſecution of the Church that ever were in the world, and theſe are the two moſt famous examples for wilfulneſſe that ever were, Eſa. 14. 13, 14▪ you have in theſe two verſes five times I will. 1. I will aſcend into heaven. 2. I will exalt my throne above the ſtars of God. 3. I will ſi • upon the mount. 4. I will aſcend above the heights. 5. I will be like the moſt high. And what became of him afterwards you all know, yea the next wo • ds tell you, Yet thou ſhalt be brought down to hell, &c.

Theſe two little words, [I] and [Will] doe a great deale of miſch • efe in the world. Luther I remember npon Pſal. 127. ſaith, I am of that opinion, ſaith he,Ego in ea opinio • e ſum, Monarchias longe diutius dura • uras, ſ • Monarchae hoc unum pronomen Ego omiſiſſens. Luther in Pſal. 127. and verily perſwaded, Monarchies would longer time by farre endure, if thoſe that are high Monarchs and States would but omit this one Pronoun, I, this ſame Ego. It is true, in publique wayes they expreſs themſelves in the plurall number, We, but private reſolutions are in the ſingular number, I. This for that little word, I.

The ſecond is Will, I will, that is a little word too; But I may ſay of this little Will, this little word, as James ſaith concerning the Tongue, It is indeed a little member in the body, but it ſetteth the whole world on fire, and it ſelfe is ſet on fire of hell. So it is true that this ſame little Will it is but a little word, but it ſetteth whole Kingdomes on fire, it ſetteth whole Townes and Cities on fire, and it is it ſelfe ſ • ton fire of hell, Bernard hath an expreſſion, Take away Will once, and there will be no hell. O the miſchiefe that it doth in the world! I will only ſay theſe two things to thoſe that keepe ſuch ado with theſe two little words, I, Will.

Firſt, That which thou doſt ſo much pride thy ſelfe in, and thinkeſt thy ſelfe ſuch a man that canſt ſay, I will and I will, know, It may be as heavy a judgement of God upon thee as can befall thee in this world, for God to give thee up to thy will.Tolle voluntatem & non erit infernus▪ Bern.

There is nothing wherein God doth more let out his wrath upon the children of men here in this world, then in this, in giving them up to their will. Therefore tremble at this when thou haſt ſo many expreſſions, I will and I will doe this. I will give you a Scripture or two for it, ſutable to the buſineſſe: ſhevving the wilfulneſſe of thoſe that had their will in wayes of falſe worſhip, perhaps ſome of you may be ſet upon this, that you will have this, and let men ſay what they can, you will have this uſed: The place is, Ezek. 20. 39. Goe (ſaith God) ſerve yee every one his idols, and hereafter alſo, if you will not hearken unto me. Goe, ſaith hee, you will not hearken to me, you heare out of the word what ſhould be the way of my worſhip in the purity of it, oh ſay you, that is novelty, a new thing, and you will not have it thus,Its a fearefull iudgement for a man to hee given up to ones owne will you anſwer not any arguments, but you caſt it off, and ſay, you will not have it, wel ſaith God, go and ſerve your idols, if you will not heare me, if you beſet upon your will, go and ſerve your idols, and take your fill of your own wayes. And Pſal. 81. 11. My people would not hearken to my voyce, Iſrael would have none of me, they were all upon their will, they would not, and they would not: Marke what followeth, ſo I gave them up unto their owne hearts luſts, and they walked in their owne counſels. You will have your owne counſels, and your own will, and ſo God giveth you up to them, and then woe to you, you are undone.

Secondly, you that are ſet upon your wils in that which is evil, know God is and will be as wilful toward you as you can be toward him. Marke that notable Text, Jer. 44. 25. that ſetteth out the notorious height of wickedneſſe that was in the people of thoſe times who were ſo wilfull, You and your wives have both ſpoken with your mouths, & fulfilled with your hand that which is evill, you vvill not ſay onely you will doe it, but will doe it indeed. Well ſaith God, you have done ſo, you have both ſpoken with your mouths, and fulfilled with your hands, ſaying, We will ſurely perform the vowes wee have vowed, we have vowed it, and we will do it, we have vowed to burne incen uſe to the Queen of heaven, and to pour out drinke-offerings unto her; you will ſurely accompliſh your vowes, and ſurely performe your vowes; you will goe on in your falſe wayes of worſhip; mark what followeth in verſ. 26. Therefore heare ye the word of the Lord, I have ſworn ſaith the Lord, you have vowed, and I have ſworne, I have ſworne by my great Name, that my Name ſhall no more be named in the mouth of any man of Judah, in all the land of Egypt: and verſ. 27. Behold, ſaith God, I will watch over you for evill, and not for good, and all the men of Judah that are in the land of Egypt ſhall be confirmed by the ſword and by the famine untill there be an end of them. God will be as reſolute as you for your hearts, as the ſtouteſt ſinner that liveth: you will, and God will, who ſhall have their will think you? Anſwer to this you ſtout hearted that are farre from God, anſwer to this you ſtout children, and ſtout ſervants, and ſtout wives, you will and you will. A wilfull man never wanteth woe. If you will be reſolute in any thing, my brethren, be reſolute in that which is good, be reſolute in the work of repentance: ſay with David, Pſal. 32. I will confeſſe my ſins, indeed I had many thoughts to come and ſhame my ſelfe, and open all unto God, but I could not get it off, at length I grew reſolute, and ſaid I will and I have ſworne to keepe thy righteous Precepts; and as they Mic. 4. we will walke in the name of the Lord our God; and as Joſhua, I and my Louſe will ſerve the Lord, doe you what you will, wee are reſolute that wee will ſerve the Lord. This is a bleſſed wilfulneſſe indeed. Oh that 〈◊〉 • outneſſe and wilfulneſſe of many people might be turned to this reſolution for God and for his truth! eſpecially carry this note home with you, you that have had ſuch often expreſſions of your will, you will and you will, and turn it unto the willing of that which is good, I will follow my lovers, ſayes the Apoſtate, from God; I will follow my Beloved, who is altogether lovely, let every gracious ſoul ſay.

Fourthly, For ſhe ſaid: She profeſt what ſhe would do. Profeſt ſinnes are ſhamefull ſins. It is an evill for ſin to lye lurking in any ones heart, but for ſin to breake out into open profeſſion, this certainly is a great evil: This is to prove that ſhe had done ſhamefully,Profeſsed wickedneſs is ſhamefull wickedneſs. becauſe ſhe ſaid ſhe would doe ſo and ſo. There is a great deceite in the hearts of many men, they are ready to ſay, I were as good ſay ſo as thinke ſo, I ſay ſo, and perhaps others think ſo, it were as good for me to ſpeake it as to keepe it in my heart. My bre thren there are two deceits in this kind of ſpeaking.

Firſt you ſuppoſe that when you ſpeak ſo, that therefore it is not in your heart, and you make this compariſon of what is in other mens hearts, and in your mouthes, as if the evil were in your mouthes onely, and in their hearts onely, as if the compariſon lay thus, they think and doe not ſpeak, and you ſpeak and doe not thinke. Here is the deceit, for if you ſpeake you have it in your hearts too, you both ſpeak and think, for ſo the Scripture telleth us, that out of the abundance of the heart, the mouth ſpeaketh; if you ſpeak maliciouſly you have a malicious heart, if you ſpeake uncleanly, you have an uncleane heart, if oathes be in your mouthes, you have a profane heart.

Secondly, here lyeth the deceit, as if you ſhould have leſſe in your heart becauſe you vent it; as your paſſionate people will ſay, I were as good vent my minde and then I ſhall be quiet. Thou deceiveſt thy ſelfe; the venting of the corruption that lyeth in thy heart will never leſſen it but increaſe it.

It is not with the corruption of our hearts, as it is with liquor in a veſſell, that the more is let out the leſſe is within it; but as it is with a fire in a houſe, that when it is kindled within and burſtech out, there is not leſſe within becauſe it burſteth out, no, the more it burſteth out and flames, the more ſtill b • rneth within: and as it is with water in a fountain, when it burſteth out of the fountain, there is never a whit the leſſe water in the fountain, it may rather have the leſſe by ſtopping, and fire may be leſſened by ſmothering. Know therefore that profeſſed wickedneſs it is aggravated wickedneſſe. It is true, ſecret ſins may be more dangerous in regard of the cure, but they are more abominable to God in regard of the open diſhonour that is done to him by them. The aggravation of the blood that was ſhed by the people, that God ſpeakes of, Ezek. 24. 7. it is ſet out thus, The bloud that was ſhed, ſaith the text, it was not poured upon the ground to cover it with duſt, that it might not cauſe fury to come up to take vengeance, you did not conceale the blood, you did not cover it, but ſet it upon the top of a rock; what then? Not being co vere • , but being profeſſed and lad open, this did cauſe fury to come up with vengea ••• againſt them, Gods anger would have been againſt them if they had ſhed blood though they had covered it; but to ſhed blood & not to cover it, it cauſeth the fury of the Lord to come with vengeance. So you know he ſaith in that place of Iſa. Chap. 3. 9. They declared their ſin as Sodome, and hid it not: Woe unto her ſoul, ſaith he, woe unto them when they ſhall preſume to declare their ſin as Sodome. And as I ſaid before, God will be as wilfull in puniſhing a ſinner, as a ſinner is wilfull inſinning; ſo here God will be as profeſſed in plauging, as thou ſhalt be profeſſed in ſinning for thy heart. That you ſhall ſee in that forenamed place of Ezek. they did not cover the blood, well marke it, ſaith the Text, I have ſet her bloud upon the top of the rock that it ſhould not be covered; Woe therefore to the bloody City, I will even make the pile for fire great, &c. I will be as profeſt in my plagues and puniſhments as you are profeſt in your ſins.

My brethren, 〈 in non-Latin alphabet 〉 . if we will be profeſt in any thing, let us be profeſſed in that which is good, let us do that as openly as we can, 2 Cor. 9. 13. the text ſaith there that God is glorified for their profeſſed ſubjection to the Goſpel, for their ſubjection of profeſſion, ſo the words are. It is not enough for to ſubject to the Goſpel, but there muſt be a profeſſed ſubjection to it: therefore Rom. 10. 10. Confesſion with the mouth is there made as neceſſary to ſalvation as beleeving with the heart, they are put together. There may be times that confeſſion may be called for as well as beleeving, and as neceſſary to ſalvation. I remember I have reade of one Gordius a martyr, who when his friends came to him, and would have him keepe his heart to himſelfe, & only with his mouth to deny what in his heart he beleeved was true, Oh no ſaith he,Adaras Iovis aut Veneris adorare ac ſub A • tichriſto fidem occul tare. Zuin. ep. 3. it is fit for my mouth that was made for God ſhould ſpeake for God: And Zwinglius is of the opinion that we may even as well worſhip the Altar of Jupiter or Venus as hide our faith and profeſſion when we live uuder Antichriſt, ſuch a ſpeech he hath. The way to honour Religion & bring it into credit, it is for thoſe that are godly to profeſſe what they doe.

I knew once one that was noble both in birth and grace, and having to doe oftentimes with thoſe of his ranke, greatones, that would be ſcorning at Religion under the name of putirrniſme, he would uſually take this courſe, when he was to come into ſuch company he would begin himſelfe & owne himſelfe to be one of thoſe that they called a Puritan, and ſo he prevented them, and by that meanes prevented much ſin in them, and much ſcorne of Religion by thus owning of it. It is certain, that the beſt way for the honoring of Religion it for every one to owne it, though there be ignominous termes put upon it. If ever we were called to profeſſion of what we doe beleeve, we are now called to it in theſe dayes. Certainly God profeſſeth for us, God doth not onely reſpect us, but he doth profeſſedly, he doth it openly, in the eyes before the faces of our adverſaries. Let us not onely have God in our hearts, but profeſſe his name openly before the faces of our adverſaries. It is time now to do it.It is not enough to have goodneſse at the heart, but we muſt profeſse it. It had beenewell if. you had profeſſed heretofore when Gods truth called for it. It may be many of you may be found to be guilty in betraying the truth of God for profesſing no ſooner then you did, but however betray it not now for want of profesſion, be willing now to profeſſe of what party you are, that as wee reade of Jonah Chapter 9. when he was in the ſtorme, and the marriners awaking he ſaith unto them, I am an Hebrew that feare the God of heaven, which made the ſea and the dry land, and ſo he goeth on in making an open profesſion of himſelfe.

My brethren, if we be not in a preſent ſtorme, yet the clouds grow black, therefore awake you ſluggards, you that are ſecure awake out of your ſecurity, and now profeſſe what you are, I am an Hebrew that feare God, whatſoever they talke of ſuch and ſuch men under ſuch ignominious terms and titles, I am one of them, and I am willing to appeare ſo.

Many times you will be like Nichodemus you will come to JESUS by night, you are affraid to be ſeene: You would give in money to the Parliment, and help to forward that worke God hath in hand, but onely you are affraid to be ſeene. I know there may be posſibly ſome occaſion to keepe ſome men in from appearing, but not many, the caſes are very rare; Ordinarily, certainly it is not enough to do it, but to doe it profeſſedly, let it bee declared who you are, and what ſide you take,

She ſaid I will goe after my lovers.

If you ſay we live in wicked and evil times, it is dangerous to appeare, I may not onely keepe my heart right, but I will doe as much as another, but why ſhould I appeare?

The worſe the times are,Anſ. 1. the more thou ſhouldeſt appeare. Mark. 8. 38 Whoſoever ſhal be aſhamed of me in this adulterous generation, of him ſhal the Son of man be aſhamed when he commeth in the glory of his Father, with his holy Angels, If the generation were holy, it were nothing to appeare, not to be aſhamed or affraid; but wee muſt not be either aſhamed or affraid in the midſt of an adulterous generation. 2. Why ſhould wickedneſs have this advantage, that it dares appeare, but godlineſſe dares not?

3. If all ſhould reaſon as you doe, what would become of the Cauſe? why ſhould others venture themſelves more then you? What is your fleſh, your eſtate, your liberty more then theirs?

4. You muſt appeare for examples ſake, to provoke others. This is a duty as well as any. 5. If the adverſaries prevaile, they will finde you out, except you meane to give up your conſciences to them, and then you will eſcape no more then others; to be ſure you will not have ſo much peace as others who have moſt appeared. Fifthly, I will follow after my lovers,

Who are they? Either firſt they who they were in aſſociation withall, as the Egyptians and the Aſſyrians, (and ſo I finde ſome Interpreters carry it) or thef • Idols, and that is eſpecially aymed at, but the the other may beare an Obſervation, and perhaps both may be included.

It is a dangerous thing, very ſinfull and vile for the people of God to joyne in aff •• ciation with Forraigners that are of a different Religion,Asſociation with thoſe of a different Religion is dangerous. to think to have help from them. The people of God, Jer. 42. were ſet upon this, to have their aſſociation with Egypt, and they could not be brought from it; and if you read that Story, it will appear to be very vile and dangerous; they ſeemed to yeeld unto God, that they would doe what hee would have them, and they would not goe into Egypt if he forbade it; but in Chap. 43. when Ieremiah had told them the mind of God, that they ſhould continue in the land of Iudah, and not goe down into Egypt, Then ſpake Azariah, and Joha • an, and all the proud men, ſaying unto ſeremiah, Thou ſpeakeſt falſly, the Lord hath not ſent thee to ſay, Goe not into Egypt to ſojourn there. They are loth to break off their aſſociation with Egypt. I remember Gwalter in his Comment upon Hoſea, though not upon this Text, telleth a ſtory of the Grecian Churches, that in the yeare 1438. becauſe they were afraid of the Turks breaking in upon them, they ſent to the Biſhop of Rome, that they would be under his ſubjection, meerly that they might have the help of the Latine Churches to keep them from the rage and tyrannie of their adverſaries; but within a few yeares they were deſtroyed, Conſtantinople and the Empire were ſubdued, ſo as Heatheniſme and Atheiſme prevailed, and this is the fruit ſaith hee of ſeeking the aſſociation of others in a ſinfull way. But becauſe this is not the chi •• thing that is aimed at we paſſe it by.

She ſaid ſhe would goe after her Lovers, Obſer. that is, her Idols. What thoſe were we ſhall ſee by and by.

Idolaters uſe to keepe good thoughts of their Idols. They call them their Lovers, they look upon their Idols as thoſe that love them; and hence they uſed to call them Baalim, from Baal, a husband. So it ſhould be the care of the Saints, evermore to keep good thoughts of God, to look upon God as their Lover, as one that tendereth their good. Idolaters doe ſo to their Idols, ſhall not the Saints do ſo to the true God? My brethren, let us not be ready to entertain hard thoughts of God, it is a dangerous thing. Gods great care is to manifeſt to us, and to all the world that he loveth us, and he hath done much to manifeſt to us here in England,Wee muſt keepe good thoughts of God. and to our brethren of Scotland, that he loveth us and them. In Revel. 3. 9. the Text ſaith of the Church of Philadelphia, that God loved them. Forty yeares ago Maſter Brightman interpreted that Text of the Church of Scotland; Philadelphia ſignifieth as much as brotherly love: You know how they are joyned in Covenant one with another, and wee ſee that thoſe that ſaid they were Iewes, they were the Church, the Church, but proved themſelves to be of the Synagogue of Satan, are forced to bow before them; and if they were not madde with malice, they muſt needs acknowledge that God hath loved that Church. And ſince God hath done great things for us, to manifeſt that he is the lover of England, let us then keep good thoughts of God.

Seventhly, Idolaters highly prize the love of their Idols. They do not only maintain good thoughts of their Idols, or thinke that their Idols are their lovers,Obſer. but they ſet a price upon them, they ſaid I will follow my lovers, I muſt make account of their love, they muſt doe me good for ought I know more then any thing you ſpeak of.

It is true both of bodily whoredom and ſpirituall whoredom, I will onely make uſe of one Scripture to daunt the heart of whore-maſters and uncleane wretches that ſo much prize the love of their whores and whore-maſters. You prize their love, but what get you by it? you get Gods hatred by it. You rejoyce that you have the love of your whores, and upon that God hateth and abhorreth you. Marke that good you will ſay. Thus, Pro. 22. 14. The mouth of a ſtrange woman is a deepe pi • , he that is abhorred of the Lord ſhall fall therein. What get you by this? your whores imbrace you, and God abhorres you. If there be any whore-maſter, any unclean wretch in this Congregation, either thou art an A • heiſt or this text muſt ſtrike thee at thy heart. Art thou in that way and yet not repenting, thou art the man that this day God tells thee to thy face, that he abhorres thee.

But how then ſhould wee prize the love of JESUS CHRIST our husband? Cant. 1. 4. The remembrance of thy love is better then wine.

The Church prizeth the love of JESUS CHRIST more then men in the world prize their delight in wine.If we prize Chriſts love, hee will prize ours. And my brethren doe you prize Chriſts love, and Chriſt will prize yours, and that is obſervable, according to the degree and way of your prizing Chriſts love, ſo Chriſt will prize your love. Cant. 4 18. you have there the ſame expreſſion of Chriſts love to his Church, anſwerable to what hers was before, Thy love is better then wine ſaith the Church to Chriſt, How much better is thy love then wine? ſaith Chriſt to the Church:

Eightly, I will follow my lovers. In bodily and ſpirituall whoredome there is a following hard after thoſe things they commit whoredome withall.Obſer. I will follow them and not onely ſay they are my lovers, but I will expreſſe it by following of them. The heart of whore-maſters and Idolaters do follow hard after their uncleanneſſe in bodily and ſpirituall filthyneſſe.

Firſt for bodily filthyneſs, obſerve whore-maſters how they follow their lovers, Joſephus in his Antiquities tells us this ſtrange ſtory of one Decius Mundus, that offered to give ſo many hundred thouſand Drachmies, that came to ſix thouſand pound Engliſh money to ſatisfie his luſt one night with a whore, yet could not obtaine his deſire neither. Will not you be content now who have been guilty of ſpending a great part of your eſtate, in a way of uncleanneſſe, now to doe as much for Religion, for God, and Chriſt, and his Kingdome, as ever you have done for your whores? If there ſhould be any in this place that have beene profuſe for their uncleanneſſe, and yet now are ſtrait handed in theſe publike affaires, ſuch as theſe are fitter to be taken out of Chriſtian congregations, and to be ſhut up in ſlies.

For ſpirituall whoredome, I ſhall ſhew you how ſuperſtitious and Idolatrous people as they prize their idols, ſo they follow hard after their lovers.

You know that ſtory of the children of Iſrael when the Calfe was to be ſet up, upon proclamation all the men and women tooke off their ear-rings and their jewels, and brought them to Aaron to make the Calfe. What a ſhame will it be to us if we ſhould keepe our eare-rings, and our jewels, and things perhaps that have not ſeene the ſunne a great while, that we ſhould keepe them now when God calleth for them! Let women do that for God & his truth, for your own liberties & poſterities that they did for their Idols.

Though you have care-rings, and jewels, and rings that you prize much, yet let them be given up to this publicke cauſe. And it were a ſhame that gold-rings ſhould be kept meerly to adorn the fingers when the Church and State is in ſuch neceſſity as it is. Away with your niceties now and your fineneſs and bravery, and look to necesſities, and to the preſervation of the lives and liberties both of your ſelves and your children, If you ſhould ſee a malignant party come with their ſpheares and pikes, and your children ſprawling upon the toppes of them, and their blood guſhing out, what would your gold-rings, what would all your niceties and braver doe you good?

I will give you for this (becauſe it is a point of ſuch concernment) foure notable expresſions in Scripture about Idolaters eagerneſs and earneſtneſs of ſpirit in following after their Idols.

The firſt is Iſa, 57. 5. The Text ſaith there, that they were inflamed after their Idols, they were on fire after them.

The ſecond is, Jer. 50. 38. They were madde upon their Idols.

Thirdly, You have a text more ſutable to that I am ſpeaking of; It is Iſa 46. 6. it is ſaid there, that they did lavi • h gold out of the bagga. They did not onely give their gold rings that were of no uſe, and part with that which they could well ſpare, but they did laviſh gold that was in the bagge: they would not onely bring ſome of it, but they did laviſh it, for ſo the word is; and they laviſhed not their ſilver but their gold, and that not a piece or two out of a paper, but out of the bagge, they brought their bagges of gold, and did laviſh gold out of them, and this they did for their Idols, Oh what a ſhame is it then that any ſhould be penurious, and not come off full in the publicke cauſe of the Church and Common-wealth?

The fourth Text is Jerem. 8. 2. and there we have five expresſions together of the purſuance of the heart of Idolaters after their Idols, the like wee have not in all the booke of God in one verſe. Speaking of their Idols. Firſt he ſaith, whom they have loved. Secondly, whom they have ſerved. Thirdly, after whom they have walked. Fourthly, whom they have ſought. And Fifthly, whom they have worſhipped: and all this in this one verſe, O how are the hearts of people ſet upon the wayes of Idolatry! I remember Cambden reports of a King of England, Canutus, that ſpent as much upon one croſſe, a • the revenues of the Crowne came unto in a whole yeer, he was ſo profuſe in charges about his ſuperſtitious vanities.

Maſter Calvin in a Sermon of his upon that Text ſeeke ye my face, hath this expreſſion. Fooliſh Idolaters when they endure much in their pilgrimages ſpend their money, waſte their bodies, and abuſed in their travail, yet they goe on, and thinke all ſufficiently recompenced, if they may ſee and worſhip ſome Image of a Saint or holy relicke: Shall the beholding, ſaith he, ſome dead carrion or apiſh Idol have more power to ſtrengthen them then the face of God in his ordinances ſhall have to ſtrengthen us?

My lovers that gave me my bread and my water, my wool and my flaxe, mine oyle and my drinke.

What were theſe Idols? The Idol that gave their bread was Caeres, ſhee was the goddeſſe that the Heathens did worſhip for corne. For their water, Luna, the Moone was the Idol they worſhipped for their drinke, and all moiſt things. 〈 in non-Latin alphabet 〉 . For their wool and flaxe Aſhtaroth was their god: And for their oyle Fryapus. The ſeventy tranſlate that which wee ſay here wooll, clothes; and that which we ſay flaxe, they linnen; and they likewiſe for the fuller expreſſion adde a word or two more, and all other neceſſary things.

So they, though their Idols gave them all, flaxe, and wool, and hempe and all things. Obſerve from hence.

Idolaters have a great many idols to ſupply their ſeverall wants.Obſer. My lovers, in the plural number. The idols of the Heathen do not ſupply all good, but one one thing, and another another thing. And that is the difference betweene the true God and Idols. The excellency of the true God is, that he is an univerſal good, we have all good, flaxe, and oyle, and bread, and wine, and all in one, in our God, in our lover. And that is the reaſon that God chalengeth the whole heart. Idols are content with a partiall obedience, becauſe they are but partiall in beſtowing of good things, but God juſtly requires the whole heart of his worſhippers, becauſe he is an univerſall good to them.

My Lovers that gave me my bread, &c.

Marke, The end that Idolaters ay me at in their worſhip is very low.

They follow their lovers and are very earneſt, for what I pray? for their wool, and their flaxe, and their bread, and their water, their oyle and their drinke. Theſe are the things they aime at; they deſire no more, they look no higher, may their fleſh be ſatisfied, give them but-liberty to ſport on the Lords day, to have their feaſts, their wakes, merry meetings and they care for no more. Their ſpirits are vile, and accordingly is their worſhip. Therefore their worſhip is external, it is bodily, becauſe their aimes are at externall and bodily things. As a mans end is, ſo is a man, either baſe or honourable. There are many men that cry out as if they aimed at God and Religion in many things they doe, they make a noiſe about Religion, and God, and Chriſt, and his Ordinances, and the publicke good, but the truth is, their aimes are at gaine and credit, and at their wool and their flaxe, and herein they ſhew the baſeneſs of their ſpirits, like the lapwings that make a loud cry, as if they were come neere their neſts, when their neaſts are ſomewhere elſe.The en • es of falſe worshippers are very low and meane. VVhatever their cry be for God and the publicke good, but if you marke them, their neaſt is in their wool, in their flax, in their profit in their honour and preferment, in theſe outward things. But the end of the true worſhippers of God is a great deale higher, they ſoare aloft, there is a ſpirituall heighth of ſoule whereby they are raiſed upwards by the grace of God. A godly mans feete are where a wicked mans head is, that which he accounteth his chiefe good, a godly man can trample under his feete. He lookes at God himſelfe, at his ſervice, he worſhippeth the high God: he is a child of Abraham, not Abraham but Abraham, what is the ſignification of that? Pater excelſus; A true child of Abraham hath a high ſpirit. a high Father, for he is the father of children of high ſpirits, not only of Children that are beleevers, but of thoſe that have high & raiſed ſpirits, ſo Abraham ſignifieth a high father. Cleopatria told Marcus Antonius, that he was not to fiſh and angle for gudgeons and trouts, but for Caſtles, & Forts, and Towns; ſo I may ſay of a Chriſtian, he doth not fiſh & angle, eſpecially in matters of Religion, for wool, and flax, and oile, he hath no ſuch low and baſe ends, but at God, and Chriſt, and heaven, and glory, and imortality, he lookes there; he ſerves God not for theſe things, hee deſires theſe things, that by them he may be fitted more to ſerve God. One that hath beene acquainted with the free grace of God in Chriſt will ſerve God for himſelfe without indenting with him, he will be willing to go into Gods Vineyard, and not indent for a penny a day. You that will indent with God in his ſervice and will have your penny, you who have ſuch low and meane ſpirits, God may give you your penny and theres an end of you.

But further marke,Obſ. there is another obſervation flowes from hence.

There ends are • ow, they looke no higher then corne, and flaxe, and wooll, and oyle. Men love that Religion that brings them moſt corne and wine, &c. Hence it followes, that that way of Religion that men can get moſt bread, and wool, and flaxe, and oile by, that is the way that moſt people will follow, becauſe the hearts of moſt people are low and baſe, and they aime at no higher things. That way of Religion that moſt eſtate is got by, that can pleaſe the ſence, that is the Religion that pleaſes moſt people. It is the ſpeech of one Pamchtius an Heathen, Make me a Biſhop, ſaith he, and though I be now a Heathen yet I will bee a Chriſtian as well as any other:Fac me pontificem et Christi anus • ro. He ſaw in what pompe the Biſhops lived, and by that he thought it was a fine thing to be a Chriſtian. By outward pompe and glory Antichriſt draweth many followers, they go where they can have moſt wool and flaxe, they can get moſt preferment that way. I remember a ſtory I have read of AEneas Silvius, hee obſerved the reaſon why the Pope prevailed againſt the Councel, though it was a general councell, which hee ſaid was above the Pope, though afterwards when he came to be Pope himſelfe his minde was changed, but how came it to paſſe that the Pope alwayes prevailed? this is the reaſon, ſaith he, the Pope hath a great many places of preferment and honour to give, the general councel hath none, the general Councel can enquire after the truth, and preſent the word, and can tell what is Gods mind, but it hath no honour, no promotion, no preferment to give, therefore alas the general Councel prevailes little; the Pope getteth all, and all becauſe he hath Biſhopricks,Novi homin • m non ex vna canoni catu nebilem commonſtrantem digito delicatiorem penem & vin. m quod, preſtan. i • ſimum erat oppoſitum haec in quit ſunt quae faciunt ut hoc vitae genus dejerere non libeat. Triobojare Beneficium. and Cardinals places, and livings, and great honours to beſtow. Luther in his Comment upon Hoſea, and upon this Text tells a notoble ſtory of one that he knew that lived like a Noole man by his many Eccleſiaſticall preferments, who when he was at his table, and bread and wine was brought to the table, that was excellent bread and wine, he (pointing to it with his finger) ſaid theſe are the things tha • make me that I cannot leave this kinde of life, and ſo after he came to be a Biſhop, who had ſeveral Canon-ſhips before. So certainly theſe are the arguments that prevaile moſt in the world, arguments taken from bread, and flaxe, and wool and oyle, are ſtronger arguments then any taken from the Scripture, then any thing taken from the honour of the Father, Sonne, and holy Ghoſt, When men can come with Sauls arguments, 1 Sam. 22. 7. Will the ſonne of Jeſſe give every one of you fields and vineyards, and make you all Captaines of thouſands, and Captains of hundreds? what will you follow him? can he prefer-you? O no, he can doe little for you; ſo I ſay when men come with this argument, you go along in this way, I pray what will this bring you in? what preferment will you get this way? you may get preſerment in the other way, this drawes, this prevails. It was a ſpeech, not many yeers agoe, in a publicke Commencement at Cambridge, made by the Vice-Chancelour, ſpeaking to the young Scholars, wiſhing them to take heed of being Puritans, what can you get in that way ſaith he? you ſhall live poorely, perhaps you may have ſome three halfe-penny ben • fice in following that way; but in the other way come to be children of the Church, and then you may be ſure to have good benefices, you may come to be Prebends, to be Deans, to be Biſhops: Thus he perſwaded the young ſcholars to take heed of Puritaniſme. There is a mighty ſtrength in this Argument upon the hearts of moſt.Magis ſoliciti de meroquam de vero 〈 in non-Latin alphabet 〉 magis amantm • n di deliti • s quam Chriſti divitias.

Hence the poverty of Chriſt is great ſcandall and offence to moſt people, when they ſee that Religion will not bring them flaxe, and wool, and oyle, but that they muſt live poorely, they ſcandalize at this exceedingly.

It is reported in the ſtory of Charles the great, that he having war with an heathen King, Aygolandus King of Africa, becauſe this King would make peace with Charles, hee made ſome profeſſion as if hee would be a Chriſtian, and Charles was very glad of this, and got him to his Court to parley with him; being in his Court he ſaw 30. poore people that Charles fed, who were halt, and may med, and blind, and in a very poore garb, Charles the great did it on purpoſe, becauſe he would have poverty before his eyes continually, that hee might not be too high in, and proud of his proſperity. Now when Aygolandus ſaw them, who are theſe ſaith hee? Theſe ſaith Charles are the ſervants of God: nay then replyed he, if your God will keep his ſervants no better, I will be none of his; I thought to be a Chriſtian, and to ſerve your God, but ſeeing thoſe that ſerve him have no better food nor no better rayment then theſe, I will be none of thoſe ſervants. Thus it is with many, thought their conſciences are convinced which is the beſt way, yet becauſe of the want of flaxe, and wool, and oyle, they will not come off.

Further obſerve,

It is a ſhamefull thing for men to make Religion to be in ſubjection to their wool,Obſer and corne, & oyle. They have done ſhamefully in this. Many wil do this,It is a shamefull thing to ſubiect Religion to corn, wine, and flaxe, and wool. but this is very ſhamefull. Before I ſhewed that it is ſhamefull to ſubject Religion to politique affairs, to the publique State of a Kingdome, but now to ſubject Religion to our owne baſe ſenſualities, to our own particular ends, for profit and preferment, oh this is very ſhamefull. Gain gotten this way, it is filthy lucre, as the Scripture ſaith of it, yet hujuſmodi lucri dulcis odor, the ſmell of this gaine is very ſweet unto many. What, is thy Religion ſerviceable to gain, to a trade, to ſenſuall luſts? what is this but to ſtop the holes of a mudd wall with diamonds and precious pearls? That were a folly you will ſay, that becauſe you have a hole to be ſtopped in a mud wall, to put in diamonds and pearls to ſtop it, and to make ſuch precious things ſerviceable to ſuch baſe ends, thou doſt as much, thou wouldſt have that which ſhall be a content to thy fleſh, and thou wilt make Religion ſubject to that, thou art as baſe and vile in this. Religion my brethren is the glory of a man, the glory of a nation, and ſhall we turn this glory into ſhame? It is a baſe thing in Magiſtrates to ſubject the acts of juſtice to their baſe ends, for gain and profit; for a Judge, or a Juſtice of peace, or a Prelate to ſhew moſt favour where there is moſt flaxe, and wool, and oyle, where Butts, or rundlers of Sack, or the like are to be got, this is baſeneſſe in them: But to ſubject Religion to ſuch baſe ends as theſe, this is the villany of all baſeneſſe. A generous ſpirit is far from this. It is obſerved of the generous ſpirit of Luther, that when a Papiſt was vexed at him for his preaching and writing, faith a Biſhop, there is ſuch a ſtir with this Luther, why do you not ſtop his mouth with preferment? As it hath been the ſpeech of a Biſhop here in this land, that hearing that a Kinſman of his was a zealous Preacher; • erm • ns illa beſtia non cura • aurum. well falth he, let me alone, I will ſilence him; and indeed hee did, How? He gave him two livings, and that ſilenced him preſently. So here, why do you not ſtop this Luthers mouth with preferment? He preſently anſwered, That Germane beaſt cares not for money, he is above money. He called him beaſt in his anger, whereas he might have called him an Angel, becauſe his ſpirit was above theſe things, his mouth would not be ſtopped with them. Some mens luſt of malice goes beyond their luſt of covetouſneſſe, like thoſe Cockatrices, Quaſi vero deus nolit darelanem eccleſiae ſuae aut ſatius ſit aſathana pe • era. Jer. 8. 17. that will not be charmed, it is a ſhamefull thing then that our zeale for God ſhould not goe beyond our luſt for gaine, to ſubject your Religion to flaxe, and wool, and oyle, it commeth from a baſe diffidence in God, as if he would not provide for us ſuch outward things, therefore Luther hath this expreſſion in his Comment upon Hoſea. They followed their idols for bread, and wool, and flaxe, and oyle, as if God would not give bread to his Church, or as if it were more ſafe to goe to the Devill for it, as if we could not have wool enough, and flaxe enough, and oyle enough from God. Oh let us truſt God for all, for our cloaths, for our meate and drink, for our eſtates, for our children, God certainely will feede his Church. And yet thoſe men that have hearts ſo baſe themſelves, they thinke it impoſſible for any man but to be taken with ſuch arguments: They may talke of Religion and conſcience ſay they, but I will warrant you they may be taken off with money, and preferment, places of profit and honour. They think it impoſſible for men to ſtand againſt theſe arguments. It putteth me in mind of that ſpeech that Balaak uſed to Balaam, Did not I earneſtly ſend unto thee to call thee, wherefore cameſt thou not unto me? Am I not able to promote thee to honour? As if he ſhould have ſaid, Thou art a ſtrange man indeed, did not I ſend thee word that I would promote thee to great honour, and give thee ſilver and gold, or whatſoever thou wouldſt have? What will not preferment and money tempt you? I thought this would have tempted any man in the world. Thus many think that whatſoever mens Spirits are, they may be taken off with promotion and money: But let all ſuch know that there are a generation of men in the world of true generous Spirits, that are above all theſe things, and take as much delight, and have as much ſweetneſſe in denying theſe places of honour and preferment, and gaine, as thoſe that offer them have in the enjoying of them. It was a notable ſpeech Plynie had concerning Cato (It is in his Epiſtle Dedicatory to his naturall Hiſtory) ſpeaking of what a notable ſpirit he was, Cato (ſaith he) tooke as much glory in thoſe dignities and honours that he denyed, as he did in thoſe he did enjoy, Certainly it is ſo with the Saints, the true generous ſpirit of Chriſtians take as much content in thoſe places of preferment they deny for Chriſt, as in any gaine they enjoy. There is no tempting of ſuch men.

Let us pray therefore for thoſe that are intruſted by us, not onely for civill things, but for matters of Religion, that temptations for bread, & corne, and wool, and flaxe, and wine, and oilemay never tempt them, that the preferment, and gaine may never byaſſe their ſpirits, may never ſway them.

Theſe meanes have been aſſayed (certain it is) totempt ſome of them with, ſuch wayes have not been left untryed by ſome, and have prevailed, but thorough Gods mercy he hath preſerved others, and he hath made the world to know that Chriſt hath a people to whom Religion and the publicke good is more deare then all the flaxe, and wooll, and wine, and oyle in the world, then all the eſtates, and high places, and great preferments that can be offered them. And now the Lord our God keepe this in their and in our hearts for ever.