Lectures Upon Hosea 1-4, Lectures 3

Lectures Upon Hosea 1-4 · Lectures 3

p. 1LECTVRES VPONUPON THE THIRD CHAPTER OF THE PROPHECIE OF HOSEA.

IN this Chapter the Lord ſheweth, that The argument of the Chapter.howſoeuer the Church of Iſraell had grieuouſly offended him by her Idolatry, vnthankfulneſſe, and voluptuouſneſſe; yet hee did not ceaſe to louelove her, and in his louelove to ſeeke her conuerſion and ſaluation; and therefore becauſe fond and cockering louelove would but cauſe her to continue in thoſe her ſinnes to her vtter deſtruction, his purpoſe was, to afflict and chaſtice her with a miſerable and tedious captiuitie, wherein ſhee ſhould liue in a poore and contemptible eſtate, vnderunder the tyranny of her enimies, without her owne lawes, magiſtracy, or any forme of gouernement, and without the publike meanes of worſhipping eyther God or her Idols. Howbeit leaſt ſhee ſhould deſperately ſincke vnderunder the waight of this tedious and grieuous affliction, hee promiſeth that in the end, after that by his chaſtiſements he hath humbled her, hee will conuert and turne her vntounto himſelfe, by true repentance and ſo receiue her into his former grace and fauour.

And this is the maine argument of this Chapter, out of The generall parts.which wee may obſerue the parts thereof, which are two: The firſt is a teſtification of Gods louelove towards the Church of Iſraell, verſe 1. The ſecond is an approbation of this louelove by a two-fold fruit thereof: the firſt is by inflicting on her fatherly chaſtiſements, that ſo ſhe might be reſtrained from p. 2running on in her ſinnes to her perdition: The ſecond is the ſanctifying of this affliction to her vſe and benefit, namely, for her true Repentance and conuerſion to God.

And theſe are the generall parts of this Chapter. Now the maine drift and ſcope of all is, that the Lord might containe The ſcope of the Prophecie.the people in an euen courſe, ſo as they ſhould neyther preſumptuouſly and ſecurely goe on in their ſinnes without repentance, nor deſperately ſinck vnderunder the guilt and puniſhment of them. For whereas their preſent proſperity might cauſe them ſecurely to promiſe vntounto themſelues immunitie from puniſhment, and Gods former promiſes of inriching and multiplying the Church of Iſraell, might cauſe them to imagine, that though the Lord ſuffered them to be led into captiuitie, yet hee would in ſome ſhort time deliuer them, and ſpeedely aduance them to all happineſſe, by multiplying vppon them the former benefits; the Lord meeting with this their ſecurity and preſumption, aſſureth them that he would not ſo eaſily forget their grieuous ſinnes, whereby they had ſo long and often prouoked him, but before he would be reconciled vntounto them, his purpoſe was, ſeuerely to correct them with a miſerable Captiuitie, wherein they ſhould bee grieuouſly afflicted with pinching pouerty, and baſe contempt, and that not for a ſhort ſpace, but for a long time, euen vntill the comming of the Meſsias.

And on the other ſide, whereas when they were grieuouſly afflicted they might eaſily be moued to doubt of gods louelove, and to thincke their eſtate deſperate, both becauſe miſery and calamitie doth cauſe men more clearely to ſee, and more ſenſibly to feele the haynouſneſſe of ſinne, and to apprehend the wrath of God due vntounto them; and alſo in that they found and felt the fruites of Gods anger, loading them with afflictions, and withall might doubt that they ſhould neuer againe be reconciled vntounto God, or be made partakers of any of his gratious promiſes, ſeeing they were ſo long deferred, and their puniſhments ſo tediouſly continued: therefore the Lord giueth them ſome comfort in the middeſt of trouble by aſſuring them, that notwithſtanding their manifold ſinnes, yet hee loued them, that in louelove hee did chaſtiſe p. 3and correct them for their conuerſion and amendement, and that howſoeuer their afflictions were grieuous and tedious, yet they ſhould not continue for euer, for after hee had by them, made them to forſake their Idolatry and other ſinnes, he would admit them to be his Church and people, and continue them in his feare and pure worſhip.

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

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

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

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

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

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

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

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

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

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

Or els we may take them more ſpecially and properly, for that drunkenneſſe and thoſe voluptuous delights, which they vſed in their Idolatrous feaſts, for with their Idolatry they vſually ioyned feaſting and reuelling, as may appeare. Exod. Exod. 32. 6.Exod 32:632. 6. Iudg. 9. 27. vntounto which cuſtome the Prophet Amos alludeth. Iudg. 9. 27.Judg 9:27Chap. 2. 8. They drinck the wine of the condemned in p. 7Amos. 2. 8.Amos 2:8the houſe of their God. The which cuſtome laſted vntounto the Apoſtles time, as appeareth. 1. Cor. 10. 21. and this as I take 1. Cor. 10. 21.1 Cor 10:21it, is the more naturall and proper ſence of this place, namely, that the people of Iſraell did not onelyonly commit Idolatry, but alſo by their drinking, feaſting and reuelling, ſhewed the exceeding great delight which they tooke in their ſinne.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And this is the firſt part of the price: the other is expreſſed in theſe words: And for an Homer of Barley, and halfe Ezech. 45. 11.Ezek 45:11an Homer of Barley. The Homer, or Chomer contained ten Ephaes, as appeareth. Ezech. 45. 11. and the Epha was almoſt a pottle leſſe then our buſhell, whereby is ſignified, firſt the ſlauiſh condition of the people in their captiuity, for Barley was eaten onelyonly of ſlaues and captiues, and not of free women: ſecondly their pouerty which is noted by the ſmall quantitie of this courſe fare, alotted vntounto them as their onelyonly ſuſtenance for a long time; ſo that their fare was both courſe and ſparing: thirdly here is imployed the Lords louelove in that he gaue them ſome maintenance for the preſeruation of life, and but a ſparing meaſure of courſe foode, that hereby hee might humble and reclaime them.

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

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

And hence it is that the Apoſtle ſayth, that whom the Lord loueth he chaſteneth, and he ſcourgeth eueryevery ſonne whom he receiueth. Heb. 12. 6. Apoc. 3. 19.Heb 12:6Rev 3:19Heb. 12. 6. So Apoc. 3. 19. For the Lord aymeth not at our hurt and puniſhment, but at our good and profit, p. 17that we might be pertakers of his holineſſe. Heb. 12. 10. And Heb. 12. 10.Heb 12:10when wee are iudged we are chaſtened of the Lord, becauſe wee ſhould not be condemned of the world, as it is, 1. Cor. 11. 32. 1. Cor. 11. 32.1 Cor 11:32The Lord bridleth vsus with afflictions, that we may not run headlong in the courſe of ſinne, and like a good ſcholemaiſter he correcteth vsus, that he may teach vsus in his wayes, and make vsus more diligently apply our leſſons. And this Dauid well knew by his owne experience, and therefore he ſayth, Pſal. 119. 67. Before I was afflicted I went aſtray, but Pſa. 119. 67. 71Ps 119:67Ps 119:71now hauehave I kept thy word. And verſe 71. It is good for me that I hauehave beene afflicted, that I may learne thy ſtatutes. When our heauenly Phyſition dyeteth vsus from the pleaſures of ſinne, which we louelove better then out meate and drincke, & giueth vsus the bitter pils and loathſome potions of afflictions, it is a ſigne that he intendeth the cure, and that there is ſome hope of our recouery; but when he letteth vsus hauehave whaſoeuer we luſt after, and letteth our appetite bee the onelyonly rule of our diet, it is a ſhrewde token that he hath giuen vsus ouer as being a deſperate cure: when our father ſuffereth vsus to goe on in all wicked and licentious courſes, it is a ſigne he neglecteth vsus, and meaneth to diſinherite vsus: when our Lord and maiſter lets vsus neglect all dueties without controlement, and ſuffers vsus to goe on in our ſtubborneneſſe and diſobedience, without any reproofe or correction, hee makes it manifeſt that his purpoſe is to turne vsus out of his ſeruice; and when he lets vsus feed at will in the pleaſant paſtures of ſinne, it is more then probable that hee hath deſtinated vsus to the ſlaughter.

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

p. 18Secondly, ſeeing the Lord in louelove correcteth vsus, that hee may reclaime vsus from our ſinnes, let vsus, when we ſuffer any affliction, labour to finde out our ſinnes, bewayle them, and turne from them vntounto the Lord by true repentance; and then the ſame louelove which moued the Lord to correct vsus, will alſo moue him when we are reformed, to eaſe vsus of our affliction, neyther will he cauſe vsus any longer to drink theſe bitter potions, when hee hath already recouered vsus of our health.

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

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

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

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

But let vsus come to the words. And I ſaid vntounto her: that is, after I the Prophet had bought the Adultreſſe in my viſion, I did likewiſe in viſion ſay vntounto her, Thou ſhalt abide me: The words are, Thou ſhalt ſit for me: which in this phraſe of ſpeach hauehave this ſence, Thou ſhalt waite for me. So Exod. Exod. 24. 14.Exod 24:1424. 14. the ſame phraſe is vſed, Sit for vsus here, that is, tarry and waite for vsus. The meaning is, I will not marry thee p. 20preſently, but thou ſhalt wait my leaſure, for as yet thou art not fit to bee my ſpouſe, ſeeing thou art not cleanſed from thy Adultries, neyther as yet hauehave I had ſufficient experience of thine vnfained repentance. Where he alludeth to the rite in the old Law. Deut. 21. 13. which required that thoſe Deut. 21. 13.Deut 21:13who had taken Captiues, and deſired to make them their wiues, ſhould not preſently marry them, but keepe them in their houſe a MonethMonth, till they were after a Legall manner purged from their Gentilliſme.

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

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

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

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

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

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

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

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

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

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

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

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

The ſecond thing to be obſerued is, that the Lord will not preſently be reconciled with his people, and ſhew vntounto God trieth our Repentance by afflictions before he reſtoreth vsus to fauour.them the wonted ſignes of his fauour, till he hath taken tryall of their repentance by manifold afflictions; and this he doth not ſo much to approue their vnfayned repentance to himſelfe, for hee ſearcheth the heart and raignes, and therefore needeth not theſe outward ſignes; but firſt that by theſe ſignes, their owne faith may be aſſured, that they are truely conuerted, ſeeing they endure the tryall with patience, becauſe they hauehave ſinned. Secondly, that he may ſhew his deteſtation of ſinne, in that he will not eaſily be reconciled, euen with thoſe whom hee dearely loueth, when they hauehave grieuouſly offended Thirdly, that by theſe corrections he may make them carefull for the time to come, that they doe not againe by their ſinnes prouoke his diſpleaſure; for hee that with a wounded conſcience and broken ſpirit, hath long ſought and ſued for merciemercy, and hath ſpent many a bitter ſigh and grieuous grone before hee could attaine vntounto the aſſurance of gods fauour, hauing obtained it will not eaſily be p. 25allured againe by his ſinnes to hazard and looſe it. Fourthly that hereby he may glorifie his name, by approuing his iuſtice and righteous iudgements euen to thoſe that are with out, when as they ſee that he will not winke at ſinne, no not in his deareſt children; who otherwiſe would take occaſion vponupon their ſinne and impunitie to blaſpheme. 2 Sam. 12. 14. 2 Sam. 12. 14.2 Sam 12:14Laſtly, that hee may hereby teach the wicked what they are to expect, for if the Lord ſo correcteth thoſe ſinnes in his children which of infirmitie they hauehave committed, how will hee puniſh the ſinnes of wicked men which they commit with full conſent of will? If he be diſpleaſed with the faithfull, and will not preſently aſſure them of his fauour, after they hauehave repented, then what can they looke for that continue in their ſinnes without repentance, but that he will poure vponupon them the full viols of his wrath? If he ſo ſeuerely chaſtiſeth ſinne in his ſonnes and friends, how grieuouſly will he puniſh it, in ſlaues and enimies? examples hereof we hauehave in Adam, Dauid, Ezechias, the people of Iſraell, and Chriſt himſelfe.

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

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

p. 26Thirdly, whereas the Lord ſaith, that ſhee ſhall ſtay for God afflicteth vsus for ſin that we may learne to hate it.him in her afflicted eſtate, and ſhall not play the harlot, &c. hence we learne, that the reaſon why the Lord continueth to reſtraine his fauour, and to afflict his people, is not becauſe he hateth them, but that hereby they may bee moued more ſeriouſly to repent, and to flye from their ſinnes with greater deteſtation, when they ſee theſe miſerable effects that follow them. If our heauenly father, when wee grieuouſly offend, ſhould cocker vsus, and ſhew no ſigne of his diſpleaſure, or being ſomewhat offended, ſhould preſently be reconciled vsus; we finding no bitterneſſe neyther of Gods anger, nor of affliction, which might cauſe vsus to diſtaſt the ſweet pleaſures of ſin, would neuer ſoundly and ſeriouſly repent of them: but when we apprehend his heauie diſpleaſure, and cannot with much entreaty be aſſured of reconciliation; when wee feele the ſmart of ſharp afflictions, and can by no meanes find eaſe, then we call our ſinnes to remembrance, and are grieued at the heart that we hauehave committed them; then we hate and deteſt them, as being the fountaine from which doe flow theſe waters of bitternes; and then we reſolue with our ſelues, that if our heauenly father will but this once forgiue, and be reconciled vntounto vsus: if he will but cauſe the wonted beames of his fauour to ſhine vponupon vsus, and eaſe vsus of the heauie burthen of our afflictions, we will neuer againe be perſwaded ſo by our ſins to prouoke his diſpleaſure, though all the profit, pleaſures, and preferment of the world were offred vntounto vsus.

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

Fourthly, whereas the Lord ſaith, Thou ſhalt not play the God onelyonly reſtraineth vsus frō running headlong into ſinneHarlot, not ſo much by way of prohibition, teaching them what he would not hauehave them doe, as by actuall reſtraint, ſhewing what he would cauſe and inable them to refraine, notwithſtanding their proneneſſe thereunto, through their naturall corruption: hence we learne what is the chiefe cauſe whereby we are with-held from running headlong into all manner of ſinne; namely, Gods powerfull word, which as it ſaith, Thou ſhalt not ſinne, ſo it enableth vsus through the ſecret operation of his ſpirit, to yeeld obedience. For in our owne naturall diſpoſition, we are ready to draw ſinne vntounto vsus, as with Cart-ropes, and to drincke iniquitie like water, Eſay. 5. 18.Isa 5:18our thoughts are onelyonly euill, and that continually. Gen. 6. 5 Gen. 6. 5.Gen 6:5We are not able ſo much as to will that which is good Phil. Phil. 2. 13.Phil 2:132. 13. And inſtead of being reſtrained by Gods Law from ſinne, it taketh occaſion by the commaundement, to worke in vsus all manner of concupiſcence. Rom. 7. 8. But it is onelyonly Rom. 7. 8.Rom 7:8Gods Euangelicall and ſpirituall word, whereby we are reſtrained from ſin, and enabled to performe obedience; when as the ſpirit giueth life and power to the dead and weake letter, & by the ſecret operation thereof, maketh it effectuall for the working of that grace in vsus, which it requireth, and to the ſtirring of vsus vp to performe that duty which it enjoyneth. Iohn. 6. 63.Iohn. 6. 63.John 6:63

The vſe which we are to make hereof is: firſt, that wee yeeld vntounto the Lord the whole praiſe of our obedience, and of reſtrayning vsus from committing thoſe ſinnes into which we ſee others f…l, for he alone maketh the difference between vsus and them. Secondly, that we doe not preſumptuouſly truſt in our owne ſtrength, thinking that wee are able to ſtand when others fall: but let vsus worke out our ſaluation with feare and trembling, and whileſt we think we ſtand, let vsus take heede of a fall. As the Apoſtle exhorteth. Phil. 2. 12. 1 Cor. 10. 12. And wholy diſtruſting in our owne ſtrength, let vsus ſolye reſt p. 28vponupon the Lord, and the power of his might. Eph. 6. 10. And Ephe. 6. 10.Eph 6:10to this end let vsus remember the example of Peter, Mat. 26 Mat. 66. 33. 74.33. 74. And thinke with our ſelues, that if this rock were ſhaken with the tempeſt of tentation, that we who in compariſon are but reedes, cannot ſtand ſteady in our owne ſtrength. Laſtly, conſidering that Gods powerfull word and ſpirit vpholdeth vsus from falling into ſinne, we learne continually to craue the Lords aſsiſtance, and to make that praier which Chriſt hath taught vsus: O Lord lead vsus not into temptation, but deliuer vsus from euill, and then ſhall we finde the Lord true of his promiſe. 1. Cor. 10. 13. For he knoweth how 1 Cor. 10. 13.1 Cor 10:13to deliuer the godly out of tentation, &c. 2. Pet. 2. 9.2 Pet. 2. 9.2 Pet 2:9

Fiftly, wee may obſerue how the Lord mingleth Mercy with Iudgement, and euen in his corrections ſheweth his God mingleth MercieMercy with Iudgement.fatherly louelove and compaſsion: he will not preſently receiue them to mercy, but yet he doth not exclude them from it for euer, hee correcteth them for a time, but leaſt they ſhould faint, he promiſeth an end to their afflictions; hee reſtraines his fauour and as it were baniſheth them his preſence, not that hee intendeth vtterly to reject them, but that they may be moued hereby more ſoundly and ſeriouſly to repent; hee diuorceth them from him, but in the meane while he reſerueth himſelfe for them, and waiteth for their repentance that hee may reſtore them into his former fauour. How infinite therefore are Gods mercies, ſeeing his judgements are ſo full of compaſsion? how ſweet and comfortable is his louelove, bountie and goodneſſe, ſeeing the actions of his anger and juſtice are not without the mixture of ſuch comfortable ſweetneſſe? and if he be ſo gracious when he puniſheth, how gracious will he appeare when he rewardeth? Many examples hereof wee hauehave in the booke of God: when hee caſt Adam out of Paradiſe, he giueth him hope to inherite heauen, Gen. 3.Gen 3and when he threatneth him with labour and ſorrow, he promiſeth him a Sauiour, in whom he ſhould hauehave joy and eternall reſt. When he threatneth captiuitie to the poſterity of Abraham, he limiteth the time, which being expired he Gen. 15. 13. 14Gen 15:13Gen 15:14promiſeth deliueraunce. Hee denounceth againſt Dauid p. 292 Sam. 12.2 Sam 12temporall puniſhments, but firſt he pardoneth his ſinne and releaſeth him of thoſe eternall torments which he deſerued. Hee layeth vponupon Leui a curſe, that hee ſhould be ſcattered amongſt his people. as though he were not a Tribe, and had no portion amongſt his brethren. Gen. 49. 7. but in this Gen. 49. 7.Gen 49:7curſe was included a bleſsing, for he therefore ſcattered them that he might gather them vntounto himſelfe, and depriued them of other portions, that hee himſelfe might be their portion and reward. Deut. 10. 8, 9. He cauſed Manaſſes to be led Deut. 10. 8. 9.Deut 10:8Deut 10:9captiue, and to be bound in chaines, but his captiuity was to bee preferred before his libertie; his dungeon before his ſtately pallaces; and his chaines of iron, were better vntounto him, then his chaines of gold and moſt rich ornaments; for 2 Chro. 33.2 Chr 33God vſed his Captiuitie, as a meanes to free him out of the captiuitie of ſinne and Sathan, his chaines to preſerue him from the chaines of darkneſſe, and his dungeon to keepe him from running head-long into the dungeon of hell,

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

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

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

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

Thirdly, he implyeth the ſorrow and mourning of the people, by this phraſe of ſitting; which vſually in the Scriptures is aſcribed to thoſe, who are in griefe and heauineſſe: for not knowing which way to eaſe themſelues, nor hauing any appetite, when they are oppreſſed with ſorrow, to go about any thing, they ſit down & bewaile their miſerie. So it is ſaid of Iobs friends, that they ſate downe to mourne with him, when they could not help him. Iob. 2. 13. Of Nehemiah, that Iob. 2. 13.Job 2:13he ſate downe and wept, and mourned for certaine dayes. Nehe. Nehe. 1. 4.1. 4. Of Ieruſalem, that ſhe ſate ſolitarie like a widdow, mourning and lamenting her afflictions. Lamen. 1. 1. 2. And Babilon Lamen. 1. 1. 2.ſayeth of her ſelfe, that ſhee would not ſit as a Widdow. Eſa. 47. 8.Isa 47:8Eſay. 47. 8.

p. 31Fourthly, hee ſheweth wherein her widdow-hood conſiſteth: namely, in being depriued of the outward ſignes of her communion with God, both in regard of Ciuill and Eccleſiaſticall gouernement, and of the meanes of Gods pure and publike worſhip: as alſo in being reſtrained from worſhipping and ſeruing Idols & falſe Gods. All which are expreſſed in theſe particulars, Without a King, and without a Prince, that is, without any Magiſtrate of their owne nation, or any publike forme of gouernement, whereby Gods preſence is repreſented in the common wealth. And without an Offring: that is, they ſhould not offer Sacrifices and Oblations; for neyther was it lawfull to erect an Altar, or offer a Deut. 12. 13. 14.Deut 12:13Deut 12:14Sacrifice any where, ſauing at Ieruſalem, the place appointed for Gods publike worſhip. And without an Image: namely, made to repreſent Gods preſence, ſuch as were the Images erected by Ieroboam in Dan and Bethell. 1 King. 12. 28, 29. 1 King. 12. 28.1 Kgs 12:28and thoſe ſpoken of 2 King. 17. 10. And without an Ephod: 2 King. 17. 10.2 Kgs 17:10of which there were two kinds: the one made of Gold, blew Silke, Purple, Scarlet, and twined Linnen: in which were the two Onix ſtones, wherein were graued the name of the twelue Tribes, and the Vrim and the Thummin; and this was proper to the high Prieſt, of which we may read. Exod. Exod. 28. 6.Exod 28:628. 6. &c. The other made of Linnen, of which wee may read. 1 Sam. 2. 18. 2 Sam. 6. 14. The meaning is, that they 1 Sam. 2. 28.1 Sam 2:28ſhould bee without a Prieſt-hood, which ſhould inſtruct 2 Sam. 6. 14.2 Sam 6:14them, and aske counſell for them of the Lord. Laſtly, hee ſaith, that they ſhould be without a Teraphim: that is, they ſhould hauehave nothing to doe, with the Idoll Gods of the heathen: for the Teraphims were Images which the Idolatrous Heathens worſhipped, of which kinde were thoſe Teraphims or Images, which Rachell ſtole from her Idolatrous father Laban. Gen. 31. 19. and that Teraphim in Michaes Gen. 31. 19.Gen 31:19houſe. Iudg. 17. 5.Iudg. 17. 5.Judg 17:5

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

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

And this is the meaning of the words: from whence we That the beames of Gods fauour are often clouded with afflictions.may obſerue theſe inſtructions. Firſt, whereas he ſaith that the people of Iſrael ſhal ſit waiting in heauines, without any outward ſignes of gods comfortable preſence; hence we learn that euen Gods deareſt children oftentimes hauehave the beames of Gods fauour ſo clouded from them in their afflictions, that they ſeeme vntounto themſelues deſolate, and vtterly forſaken of God, as appeareth in this place. So Iob complayneth, Chap. Iob. 13. 24.Job 13:2413. 24. Wherefore hydeſt thou thy face, and takeſt mee for thine enimie. And Dauid Pſal. 13. 1. How long wilt thou forget mee O Lord, for euer? how long wilt thou hide thy face from me? p. 33Pſal. 13. 1.Ps 13:1And 88. 14. Lord why doeſt thou reiect my ſoule, and hideſt Pſal. 88. 14. and 46. 89.Ps 88:14Ps 46:89thy face from me? 89. 46. So Eſay complaineth in the name of the faithfull, Chapter 45. 15. Verely thou O God hideſt thy Eſa. 45. 15.Isa 45:15ſelfe. The Church likewiſe, Lamen. 5. 20. Wherefore doeſt Lamen. 5. 20.thou forget vsus for euer, and forſake vsus ſo long time? Yea this was the complaint of the ſonne of God himſelfe, when as he bore our iniquities, Math. 27. 46. Not that indeede the Lord Math. 27. 46.Matt 27:46doth euer forſake thoſe whom he hath once choſen, but onelyonly for a time with-houldeth the outward ſignes and inward feeling of his comfortable preſence, that hee may moue them more ſeriouſly to ſorrow for ſinne, more earneſtly to beg and pray for the returne of his fauour, and more preciouſly to eſteeme of it being reſtored vntounto them, when they perceiue how barraine of all comfort and ioy their ſoules are, as ſoone as the Sun-ſhine of Gods fauour is ecclipſed from them.

The vſe hereof is, that if euer the Lord ſeeme thus to withdraw himſelfe from vsus in our afflictions, wee be ſo humbled hereby, as that in the meane time we ſincke not into deſperation, as though we were vtterly rejected: and to this end let vsus remember that this hath beene the lot of the deareſt of Gods children; and therefore let this comfort vsus, that the ſame afflictions hauehave beene accompliſhed in other of the faithfull. 1 Cor. 10. 13. 1 Pet. 5. 9.1 Cor 10:131 Pet 5:9Secondly let vsus call to mind times of old, wherein the Lord gaue vsus ſure teſtimonies of his louelove, and ſo from the immutabilitie of his louelove, mercy and goodneſſe, wee may receiue comfort. So Dauid. Pſal. 77. 11.Pſal. 77. 11.Ps 77:11

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

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

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

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

Fourthly, vve may obſerue, that he ſaith the Iſraelits ſhould That our afflictions are momentanie howſoeuer they ſeeme tedious to the fleſh.continue in their afflicted eſtate many dayes, vvhereas in truth they continued diuers ages, euen ſixe hundred & foureſcore yeeres. So hee ſaith that the Church of the Smirnians ſhould hauehave tribulation for ten dayes. Apoc. 2. 10. And that the Church ſhould be fed in the vvilderneſſe of affliction a thouſand two hundred and threeſcore dayes. Chap. 11. 6. By vvhichwhich computation hee teacheth vsus how vve are to accompt of the time of affliction; namely, howſoeuer to the fleſh it ſeeme long and tedious, yet it is to be judged ſhort & momentanie, in compariſon of that eternall glory vvhichwhich attendeth for vsus, after vve hauehave finiſhed the ſhort skirmiſh of afflictions. When as therefore our troubles and croſſes, ſeeme ſo tedious, as though they would neuer end; let vsus comfort our ſelues with this conſideration, that they are in truth but light, ſhort and momentanie, in reſpect of that ſuperexcellent and eternall waight of glorie, which is reſerued for vsus. 2 Cor. 4. 17.2 Cor. 4. 17.2 Cor 4:17

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

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

Secondly, this ſerueth for the reproofe, firſt of Popiſh Popiſh traitors reprooued.Traytors who are euer plotting and contriuing the death of Chriſtian Princes, and continually labour to diſturbe and ouerthrow all peaceable and vvell ſetled gouernment, that ſo bringing in all diſorder and confuſion, they may hauehave better opportunitie of fiſhing in theſe troubled waters. For what doe they elſe herein, but euen offer violence vntounto Gods own perſon, when as they hurt Princes, whom he hath placed, as his liuely Images, to repreſent his preſence in the common wealth? What doe they elſe, but as much as in them lyeth, ſeuer that communion which is betweene God and the people, and bring their country into the mournefull eſtate of an afflicted Widdow. How farre are theſe from the precept of the Apoſtles. Rom. 13. 1. 5. 1 Pet. 2. 13. 17. And from the Rom. 13. 1, 5. 1 Pet. 2. 13. 17.Rom 13:1Rom 13:51 Pet 2:131 Pet 2:17practiſe of Dauid, whoſe heart throbbed becauſe he had but cut the garment of the Lords annoynted, though hee were already rejected of God, and himſelfe choſen to his place. 2 Sam. 24. 6.2 Sam 24:62 Sam. 24. 6.

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

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

p. 38ANd ſo much concerning the firſt fruite of Gods louelove, whereby he approueth it vntounto the people: namely, by inflicting vponupon them his fatherly chaſtiſements: now followeth the ſecond fruite, which is the ſanctifying of theſe afflictions for their conuerſion. Verſe 5. Afterwards ſhall the Verſe 5 children of Iſraell conuert & ſeeke the Lord their God, and Dauid their King, and ſhall feare the Lord, and his goodneſſe in the latter dayes. In which words is ſet downe the conuerſion of the people of Iſraell, and the time thereof. Their conuerſion it ſelfe is firſt expreſſed, and then a two-fold effect thereof: their conuerſion in theſe words, Afterwards ſhall the people of Iſraell conuert, or rather, ſhall be conuerted. The which words hauehave relation to their former afflictions, as though he ſhould ſay, after they hauehave beene long exerciſed with grieuous afflictions, at length the Lord will ſo ſanctifie them to their vſe, as that hereby they ſhall be truely humbled, conuerted, and brought to vnfained repentance. The which promiſe tended to the ſingular comfort of the afflicted Iſraelites, when as being almoſt ouerwhelmed with miſeries, they were aſſured not onelyonly that at length they ſhould hauehave an end, but alſo that they ſhould bring forth this notable fruit of their true conuerſion.

The effects of their conuerſion are ſhewed in the words following: firſt, That they ſhall ſeeke the Lord their God and Dauid their king. Where, by this phraſe of ſeeking the Lord, we are to vnderſtand, that hauing bewailed their former apoſtacy, and forſaken their ſinnes by true Repentance, they ſhould labour to be reconciled vntounto God in Chriſt, worſhip and ſerue him according to his Word, inuocate his Name, make profeſsion of his true Religion, and imbrace the true Iehouah as their onelyonly God, by a liuely faith. And this large ſignification hath this phraſe of ſeeking the Lord, not onelyonly here, but alſo elſe where. So Pſal. 24. 6. and 27. 8. Eſay. 55. 6.Pſal. 24. 6. and 27. 8. Eſay. 55. 6.Ps 24:6Ps 27:8Isa 55:6

It is further added: And Dauid their King. In which words are implyed two things: Firſt, that the Iſraelites had formerly made a defection from the kingdome of Dauid: p. 39namely, vnderunder the raigne of Rehoboam. 1 King. 12. And ſecondly, 1 Kings. 12.1 Kgs 12that now they ſhould make vp this breach, by readjoyning themſelues as obedient ſubiects to this kingdome. Where by Dauid we are not to vnderſtand the ſonne of Iſhai, who was long agoe dead: but our Sauiour Ieſus Chriſt, who vſually in the Prophets was called Dauid, as appeareth. Ezech. 34. 23. 24. And I will ſet vp a Shepheard ouer Ezech. 34. 23. and 37. 24.Ezek 34:23Ezek 37:24them, and he ſhall feed them, euen my ſeruant Dauid. And 37. 24. Dauid my ſeruant ſhall be king ouer them, &c. Ier. 30. 9 Ieremie. 30. 9.Jer 30:9They ſhall ſerue the Lord their God and Dauid their king. The reaſon hereof is: firſt, becauſe Dauid was a Type of Chriſt: ſecondly, becauſe he came out of his loynes, and in this reſpect is vſually called the ſonne of Dauid: thirdly, becauſe the promiſe made to Dauid, concerning the eternitie of his kingdom, was knowne commonly to all the people, of which they are here put in minde, for the better ſtrengthening of their faith.

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

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

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

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

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

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

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

But foraſmuch as the tree of affliction bringeth forth no ſuch fruits, vnleſſe it be vvatered vvith the ſweet dew of gods ſpirit: therefore let vsus alſo make this vſe hereof, that when we are afflicted, we earneſtly pray vntounto God, that hee will ſanctifie our miſeries to our vſe and benefit: and out of this poyſon, gather for our good, this ſweet hony of humiliation and obedience: that is, that our pouerty may turne to our ſpirituall inriching with the gifts of his ſpirit, that our trouble may tend to eternall reſt, our ſhame to glory, our ſence of paine, to the encreaſe of our ſence of ſinne, and that our light and momentanie afflictions may cauſe vntounto vsus a ſuperexcellent 2 Cor. 4. 17.2 Cor 4:17and eternall waight of glory.

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

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

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

Againe, from the conjunction of theſe two, ſeeking God and Dauid; vve gather that God is then alone vvorſhipped God is to bee worſhipped in Chriſt.aright, vvhen as he is worſhipped vvith his ſonne and in his ſonne. For in him alone the father is reconciled and well pleaſed. Mat. 3. 17. In him alone we are graciouſly accepted. Ephe. 1. 6. Math. 3. 17. Eph. 1. 6.Matt 3:17Eph 1:6In him he vvill be vvorſhipped and ſerued, and vvhoſoeuer vvorſhippeth not God the father in his ſonne Chriſt, they doe not vvorſhip the true Iehouah, but an idoll of their own framing, for vvhoſoeuer hath not the ſonne hath not the father. 1 Ioh. 2. 23. Becauſe howſoeuer they are diſtinguiſhed 1 Iohn. 2. 23.1 John 2:23in perſons, yet they are one in ſubſtance, of the ſelfe ſame nature coeſſentiall and coeternall.

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

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

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

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

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

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

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

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