Lectures Upon Hosea 1-4, Lectures 1 · Part 11
ANd ſo much concerning the dignity of the Church and people of God. In the next place is ſet downe their vnity and vnanimity, verſe 11. Then ſhall the children of Verſe 11 Iuda, and the children of Iſrael be gathered together, and appoint themſelues one head. In which words he alludeth vntounto Expoſition.their ſeparation and diuiſion which was betweene the Iſraelites and the Iewes, when as for the ſinnes of Salomon, 1. King. 11. 11, 12they were diſunited and diſioyned in the raigne of Rehoboam, into two ſeuerall Ringdomes, vnderunder the gouernment of their two Kings: and likewiſe to their ſcattering and diſperſing amongſt the Gentiles, in the time of their captiuity, when as they wandred like ſheepe without a ſhepheard: ſhewing that at the comming of the Meſſias, they who were diſioyned ſhould bee reunited; and they which were diſperſed, ſhould bee gathered together: and whereas in former times, they were either without a King, or diuided vnderunder the gouernment of two Kings, vponupon which followed bloody warres, deſolation and miſery; now they ſhould be gathered together into one Kingdome, vnderunder the rule of Chriſt their onelyonly King; vnderunder whoſe gouernement they ſhould inioy peace, happineſſe, and abundance of all bleſſings; as it is plainely ſet downe, Ezech. 37. 22, 23, 24.Ezech. 37. 22, 23.
But let vsus come to the words more particularly: where firſt is ſet downe their reunion into one Kingdome, who by diſcord and diſſenſion had been diſunited. The which is ſignified by this phraſe of gathering together: for whereas the people of Iſrael and Iuda, had like ſheepe gone aſtray, and had diſperſed themſelues amongſt the Gentiles, as in a waſte wilderneſſe, the Lord promiſeth, that by the great Sheepheard of our ſoules, Ieſus Chriſt, they ſhould be recollected and gathered into one flocke and one ſheepfold.
The parties then who being diſperſed, ſhould be gathered together, are the Iſraelites and the Iewes, where (as before) by Iſraelites, we are to vnderſtand the ſonnes of Abraham, according to the Spirit: that is, all the faithfull and true beleeuers, both Iſraelites and Gentiles; and by Iuda, the people of the Iewes, who alſo belonged to Gods election, and were indued with the faith of Abraham; neither were all the Iewes, according to the fleſh, added vntounto Chriſts Kingdome, but onelyonly the true Iewes, who were children of the promiſe: for as the Apoſtle ſaith; All are not Iſrael which were of Iſrael; Rom. 9. 6. ſo he ſaith; he is not a Iew which is one outward, but hee is a Iew wihch is one within: Romans 2. 28, 29. ſo Rom. 9. 6. Rom. 2. 28. 29. Apoc. 2. 9.Apoc. 2. 9.
Now the order of their gathering together, may be obſerued out of the order of the words; for the Iewes hauehave the firſt place, becauſe they were ſtill the Church and people of God, and were not reiected out of Gods couenant, but were as yet in & about the ſheepfold; as appeareth, Luk. 1. 68. & 7. 16. and then the Iſraelites, who by a certaine kind of right, in regard of Gods promiſes, made to their forefathers were to be gathered together, and added to the Church: and laſtly, the Gentiles, who by occaſion of their calling, were together called with them; as appeareth, Rom. 1. 16.
The time when they ſhould be gathered, was not preſent, but to come; and this is ſignified by the future tenſe here vſed: that is, not in the time of the Law, but of the Goſpell, when the true Meſſias ſhould be exhibited.
The perſon by whom this vnion ſhould be made, was not themſelues, who rather were ready more and more to wander and go aſtray, but Ieſus Chriſt their great and onelyonly true ſhepheard: and therefore he ſaith, not that they ſhould aſſemble themſelues; but that they ſhould be gathered together, namely by another; that is, Chriſt: ſo Eſai. 11. 12. Hee ſhall ſet vp a ſigne to the Nations, and aſſemble the disperſed Eſay 11. 12.Iſrael, and gather the disperſed Iuda from the foure corners of the world. Iohn 10. 16. Other ſheepe I hauehave alſo which Ioh. 10. 16. 11. 52. Eph. 2. 14.are not of this fold; them alſo muſt I bring, &c. Iohn 11. 52. Eph. 2. 14.
The meritorious cauſe of this vnion, is the death and merits of Chriſt, whereby both Iewes and Gentiles were reconciled vntounto God, and made his Church and family. For he therefore died, that by his death he might gather together in one the children of God, which were ſcattered: Iohn 11. 52. Iohn 11. 52.And Chriſt ſaith; that if he were lift vp from the earth (that is, crucified) he would draw all men vntounto him: ſo Eph. 2. 13.Eph. 2. 13.
The meanes are either externall or internall. Externall, the preaching of the Goſpell, whereby we are called to the knowledge of Chriſt, and the myſtery of our redemption wrought by him. Eph. 4. 11, 12. He therefore gaue ſome to be Apostles, and ſome Prophets, &c. for the gathering together of Eph. 4. 11, 12.the Saints. Internall on Chriſts part, is his holy Spirit; on our part a true and liuely faith, whereby we all are vnited vntounto Chriſt our head, and one with another, as fellow members of the ſame body.
The manner of this collection is either ſpirituall, or corporall and locall: the ſpirituall vnion or gathering together, is the communion of all the Saints, when as they are vnited and knit together in one myſticall body, in one ſpirit, in one hope, one Lord, one faith, one baptiſme, one God and Father; as the Apoſtle ſpeaketh, Eph. 4. 4, 5, 6. And this vnion and collection Eph. 4. 4, 5, 6.is not hindered by diſtance of place, ſeeing the ſpirit of God, which is the bond of this vnion, filleth all places, and vniteth the faithfull of all countries and nations into one body, whereof Chriſt is the head. And this collection is here principally vnderſtood.
The other is corporall and locall; when as the Saints of God vnited in that ſpirituall vnion, are alſo gathered together in the ſame place, country, and congregation; the which of all the faithfull is exceedingly to be deſired, for the mutuall comfort and edification one of another, which commeth vntounto all them, who being vnited by the ſame ſpirit and faith, are alſo knit together in the ſame company and fellowſhippe. The Do∣ctrines.
And this is the meaning of theſe words. The doctrines which ariſe from them, are theſe. Firſt, whereas the promiſes That we ought not to maligne the people of the Iewes.of God, concerning the gathering together of his Church, are made both to the Iewes, Iſraelites, and Gentiles; and vntounto the Iewes in the firſt place. Hence we learne to lay aſide that antient enmity which is in worldly men towards that Nation, and to louelove thoſe which are conuerted to the faith as brethren; and likewiſe to pray for thoſe which are not yet called, that they may be added to the Church. The malice of men towards this nation hath bin ſuch, that it is growne into a prouerbiall ſpeech; to hate one as they hate a Iew: the which, howſoeuer it is a iuſt iudgement of God vponupon the Iewes, for their obſtinacy in their infidelity and vnthankfulneſſe; yet it is a ſinne in them, ſeeing this people hauehave in diuers reſpects deſerued well at our hands; in that they were for a long time together, faithfull treaſurers of Gods diuine oracles, the Law and Prophets; in that they were our mother Church, vntounto which wee were added, from whom we hauehave receiued our light and knowledge; and in that by their fall, ſaluation is come vntounto vsus Gentiles: Rom. 11. 11. And therefore Rom. 11. 11.let vsus not boaſt our ſelues againſt the naturall branches, who were branches of the wild Oliue tree. For if God ſpared not them, let vsus take heede leſt he alſo ſpare not vsus: Rom. 11. 21. Yea, but will ſome ſay, they crucified the Lord of life, Rom. 11. 21.and therefore deſerue to be hated of all. I anſwer, that we are rather to turne the edge of this hatred againſt our owne ſinnes, which were the principall cauſe of Chriſts death, whereof they were but inſtruments, and as it were our executioners. Beſides, God in his exceeding mercy and goodneſſe, hath turned this their cruell fact to our exceeding good, euen to the redemption and ſaluation of our bodies and ſoules: and therefore if this were a ſufficient cauſe to appeaſe Ioſephs anger towards his brethren, becauſe God turned their malice to all their good, euen the aduancement of Ioſeph, Gen. 50. 20.and preſetuation of their whole family: then ſurely the like reaſon ſhould pacifie our wrath towards our elder brethren the Iewes, ſeeing God hath in his infinite goodneſſe made their hatred and rage, a meanes of our redemption and eternall ſaluation, by Chriſts death and bloodſhed.
Secondly, we here obſerue, who is the chiefe and principall Chriſt principally gathereth vsus into the Church.cauſe of our gathering together into the Church; namely, our Sauiour Chriſt; for we were like wandring ſheep gone aſtray in the wilderneſſe of the world, continually vnderunder the power, and at the command of the ſpirituall wolfe Satan, who at pleaſure might pray vponupon vsus, notwithſtanding any reſiſtance we were able to make: out of which dangers we could by no meanes quit our ſelues, ſeeing the eyes of our mindes were ſo blinded with ignorance, that we could not finde the way to our ſheepfold, the Church of God, where onelyonly is ſafety and ſecurity; nay rather we were ready more and more to wander and loſe our ſelues in the Labyrinth of our owne errors; and though we had got ſome ſmal glimpſe of the right way, yet we were ſo intangled in the brires of our ſinnes and corruptions, that we could not hauehave trauailed in it. And in this fearefull condition we remained, till Chriſt our good ſhepheard came to ſeeke vsus, and hauing found vsus, carried vsus on his ſhoulders into his ſheepfold of grace and happineſſe.
Thirdly, we are to obſerue the meanes whereby Chriſt Chriſts bloodſhed, the meanes of our gathering into the church.gathered vsus into his Church; namely, by ſhedding his blood: for ſinne which excluded vsus out of it, and ſcattered vsus abroad, could not be done away, but by Chriſts death, whereby Gods iuſtice was to be ſatisfied, and his wrath appeaſed. The conſideration whereof, as it ſhould make vsus moſt thankfull to our good ſhepheard Chriſt, who hath not ſpared to giuegive his life for his ſheepe; ſo it ſhould make vsus moſt carefull to walke in the waies of Gods Commandements, and to auoid the by-paths of errour and ſinne; leſt after we are gathered together, and brought into Chriſts fold, we wander againe and goe aſtray, and ſo fall into the iawes of the ſpirituall wolfe, who daily ſeeketh to deuoure vsus. For if we neglect the paines and labour, yea the loſſe of the pretious blood of our good ſhepheard, which he ſpilt in ſeeking vsus, that he might free vsus from danger, and bring vsus ſafe to his ſheepfold, and ſuffer our ſelues to be allured with eueryevery vaine triffle, to leaue his flocke, and to wander in the deſerts of the wicked world, till we are againe loſt and ſubiect to the former dangers from which he freed vsus: let vsus take heede leſt he alſo baſely account of vsus, as being vnworthie of a ſecond labour in ſeeking of vsus.
Fourthly, we are to obſerue, that the meanes whereby hee The miniſtrie of the word the meanes of applying Chriſts benefits vntounto vsus. Iohn 10. 27.applieth the former benefit vntounto vsus, making it effectual for our gathering into his Church, is the miniſterie of his word, his holy ſpirit, and a liuely faith; and therefore wee are carefully and conſcionablie to heare Gods word, which is the voyce of our ſhepheard, whereby hee gathereth vsus into his ſheepefold. And foraſmuch as wee are dull of hearing, and ſlow in comming, both in reſpect of the ſtiffeneſſe of our limmes, and ſtubbornneſſe of our willes; therefore let vsus continually implore our good ſhepheard, not onelyonly to call vsus with his voice, but alſo to ſend his holy ſpirit to aſſiſt vsus; for he alone openeth our deafe eares, ſuppleth our ſtiffe ioynts, and mollifieth and inclineth our ſtubborne willes, making vsus both able and willing to come vntounto him, when he in the miniſterie of the word calleth vsus. And ſeeing wee alſo before we can come vntounto Chriſt, muſt be indued with a liuely faith; therefore let vsus vſe all good meanes ordained of God, to attaine vntounto it, and not ceaſe begging of it at the hands of our heauenly father, ſeeing it is not of our ſelues, but wee hauehave it onelyonly by his free gift, as appeareth, Eph. 2. 8.Epheſ. 2. 8. Gods ſpirit the bond of our vnion with Chriſt and one with another.
Laſtly, we are to obſerue, that this collection of Gods people is ſpirituall, becauſe the ſpirit of God is the bond of this communion, which is amongſt the ſaints; and therefore it cannot be hindred by diſtance of place, becauſe the ſpirit of God filleth all places in heauen and earth. The which ſerueth notablie for our comfort, in that we hauehave by vertue of this ſpiritual and inſeparable vnion, part with al the ſaints in al their faſtings, prayers, & al good exerciſes, and holy duties of Gods worſhip and ſeruice, though we ſhould bee exiled into the vttermoſt parts of the world, becauſe we are vnited vntounto them by the ſame ſpirit.
But beſides this ſpirituall communion, there is alſo a local That there ought to be a locall gathering together of the Churchand corporal gathering together in the ſame viſible Church and congregation; which as much as in them lieth is to bee deſired and attained vntounto of all the faithfull; for they are the ſheepe of Ieſus Chriſt, and therfore they are not wild beaſts to be ſcattered and ſingled eueryevery one from another in his owne denne, but to flocke together in their owne ſheepfold, that they may ioyntly performe ſeruice to the great ſhepheard, in hearing his word, receiuing his Sacraments, praying for thoſe things they want, and prayſing him for thoſe good things which they hauehave receiued: that alſo by this outward collection of their bodies, they may teſtifie the the inward coniunction of their minds and ſoules; and not only teſtifie, but alſo confirme and increaſe it, by performing all mutuall duties one to another, as inſtructing the ignorant, helping the diſtreſſed, relieuing the poore, comforting thoſe that mourne, defending the weake, and exhorting one another to all holy actions of pietie and righteouſneſſe. Neither muſt they conſort themſelues with wolues, goates, beares and ſuch wild beaſts; that is, with worldly and wicked men, who either will ſeduce, or elſe deſtroy them; ſeeing it is the nature of the true ſheepe of Chriſt to flocke together, and to ſequeſter themſelues from all other companie, as much as they can in this worldlie wilderneſſe, wherein oftentimes neceſſitie, and not choice intermingleth thoſe which ſhould be ſeuered.
And thus much for the vnitie of the faithfull. The ſecond The vnanimitie of the faithfull.thing expreſſed, is their vnanimitie, which appeareth in their ioynt conſent, and generall agreement in the choice of their head and gouernour. For after they are called by God, and gathered together into the Church and kingdome of Chriſt, then being thus choſen to bee Chriſts people and ſubiects▪ they likewiſe make choice of him to be their king and head, And this is ſignified in theſe words: And ſhall appoint (or as the decorum of the matter requireth, & the words may well beare) chooſe, or ſet ouer themſelues one head, that is, one king, and ſupreme gouernour, namely, the Lord Ieſus Chriſt. For he alone is the great King of his people, the great ſhepheard of his flocke, the head of his members, which is his Church, as appeareth in many places of the Scripture: So Ezech. 34. 23. 24. 37. 22. 23. 24. Ioh. 10. 16. 1. Cor. 11. 3. Epheſ. 1. 22. 5. 23.
But here it may be demanded, how this here is aſcribed … Chriſt is …et ouer his Church, as head by God, and how choſen by the faithfull. Epheſ. 34. 23. Epheſ. 1. 22.to the Church, to ſet ouer them a king and head, ſeeing in other places this is attributed vntounto God himſelfe: as Ezech. 34. 23. Epheſ. 1. 22. To which I anſwere, that God the father firſt and principally doth appoint Chriſt head and king ouer the Church; and the people of God do ſet Chriſt ouer themſelues, when as they giuegive their mutuall aſſent to Gods appointment, and by a liuely faith receiue Ieſus Chriſt for their king and head, promiſing vntounto him their alleageance and obedience. Thus Saul was appointed and annointed King ouer Iſrael by God, 1. Sam, 10. 1. And the people alſo 1. Sam. 10. 1. 1. Sam. 11. 15.are ſaid to hauehave made him king ouer them in Gilgal: 1. Sam. 11. 15. So that it is not enough, that Chriſt ſhould be appointed of God to be our king and head, vnleſſe we receiue him for our ſoueraigne, yeelding vntounto him our faith and obedience: which if we neglect, notwithſtanding God hath appointed him king and head ouer his Church, yet he is not ſo vntounto vsus.
Now the Church receiueth Chriſt to bee their king: firſt, The Church receiueth Chriſt for their king by faith.when as with free conſent of will and by a liuely ſaith, they doe acknowledge and imbrace him alone, for their king, head and Sauiour, reſting wholly vponupon him, and vponupon no other whatſoeuer for their protection, preſeruation, redemption and ſaluation; promiſing and vowing vntounto him alone their alleageance and obedience, as being their onelyonly Soueraigne. For by true faith wee are ioyned and vnited vntounto Chriſt, as ſubiects to their king, and members to their head, and when wee doe beleeue in him, wee doe as it were with our ſuffrages and voices, chooſe and imbrace him for our king and head.
And ſecondly, when as beleeuing this in their minde and heart, they are readie with their tongues openly before men, to make confeſſion and profeſſion thereof; aſſembling Rom. 10. 10.themſelues as his ſubiects in the publike congregation to worſhip and ſerue him their Lord and king, in hearing his worde, calling on his name, and receiuing his Sacraments.
He further ſaith; that they ſhall ſet ouer themſelues a head. Whereby he ſignifieth, one ſhould not chooſe a head for another, but eueryevery man for his owne ſelfe. For as the iuſt ſhall Habac. 2. 4.liue by his owne faith, and not by another mans: ſo by his owne faith, and not anothers, hee receiueth and imbraceth Chriſt for his King, head and Sauiour.
But what then ſhall wee thinke of infants, who hauehave not How infants come to hauehave part in Chriſt. Mark. 10. 14. 16.actuall faith; are they therefore deferred from hauing Chriſt their head and Sauiour? I anſwere no; for Chriſt bleſſeth and prayeth for them, affirming that the kingdome of heauen belongeth vntounto them. And the promiſes of God are made not only to the faithfull, but vntounto their ſeede alſo: Gen. 17. 7. Act. 2. 39. in all which they could hauehave no part, Gen. 17. 7. Act. 2. 39.vnleſſe they were vnited vntounto Chriſt, in whom alone is ſaluation. What then, are they ſaued by the faith of the Church, or of their parents? I anſwere, no, for eueryevery man liueth by his owne faith: vnleſſe wee vnderſtand it thus; that the Church or their parents, grounding their faith vponupon the promiſes of God made to the faithfull and to their ſeede, doe by their prayers obtaine faith, or the ſeede and ſpirit of faith, for their children, whereby they liue. Neither muſt wee imagine, that they hauehave actuall faith, before which goeth illumination, and knowledge of Gods promiſes made in Chriſt, which the beleeuer applieth vntounto himſelfe; ſeeing then they ſhould loſe it againe before they come to age, which is not incident vntounto true faith, which once had is neuer loſt. But wee are to know, that the ordinarie courſe of vniting them to Chriſt by faith, not agreeing to their age, which is not capable therof, God vſeth extraordinarie meanes, ſupplying all things needfull for this worke, by the inward operation of his holy Spirit, whereby he regenerateth and ſanctifieth them, as hee did Ieremie and Iohn the Baptiſt in their mothers wombe, as appeareth Iere. Ier. 1. 5. Luk. 1. 15.1. 5. Luk. 1. 15. and vniteth them vntounto Chriſt their head, it being the chiefe bond of this vnion, and ſo being members of his bodie, they hauehave part in the righteouſneſſe and merits of Chriſt their head, whereby they are iuſtified and ſaued.
Furthermore, ſpeaking of the Kingdome of Chriſt ouer Chriſt the only head of the Church.his Church, he doth not ſay, that they ſhould ſet him ouer them for their King, but for their head; which he purpoſely doth, to ſhew the neere vnion that is betweene Chriſt and his Church; for there is a far more neere coniunction and vnion betweene the head and the body, then is or can be betweene the King and his ſubiects.
Now this ſo agreeth to Chriſt to be the head of his church, as that it agreeth to no other beſides him; for it was neceſſary that the head of the church ſhould be both God and man: for if he had bin God alone, there could hauehave bin no proportion, and conſequently, no communion betweene the head & the members; if man alone, he could not hauehave quickned his body, which was dead in ſinne, nor offered to God the Father a ſufficient price for the redemption thereof, nor vanquiſhed the ſpirituall enemies of our ſaluation, the diuell, the world, ſinne, death, and the graue. It was neceſſary therefore that our head ſhould be of both the diuine and humane nature, that he might be vnited vntounto vsus, and vnite vsus vntounto God: and ſo as the Father is his head, ſo he might be head of his Church; as the Apoſtle ſpeaketh, 1. Cor. 11. 3.1. Cor. 11. 3.
Chriſt then alone is the head of the Church, and conſequently the Pope doth falſly arrogate this title vntounto himſelfe; for as the Church is but one body, ſo it hath but one head; otherwiſe it ſhould be a monſter. And this the Prophet here ſheweth, when as he ſaith, that they ſhould ſet ouer them one head, and not be like the Kingdome of Iſrael and Iuda, who were rent and diuided vnderunder the gouernment of two heads.
Neither is Chriſt an idle head, who hath referred all the gouernment of his body the Church, to his viſible and miniſteriall head the Pope; but he is in eueryevery reſpect a true head indeed: for he it is from whom we deriue our life, ſenſe, and motion, in all the actions of holineſſe and righteouſneſſe; he it is that quickeneth his body dead in ſinne; he it is that prouideth for it, and protecteth it from all dangers, and the malice and power of all enemies; and he alſo it is who by the ſcepter of his word, and the direction of his holy ſpirit, guideth and gouerneth it; as he promiſed, Iohn 16. 13.Iohn 16. 13.
And this is the meaning of the words. The doctrines That God chuſeth vsus before we chuſe him.which from hence ariſe are theſe. Firſt, out of the connexion of this with the former point, we learne, that we are firſt gathered together by God into his Church, effectually called and choſen to be Gods people, before we chuſe Chriſt to be our King and head, or will ſubmit our ſelues to bee ruled by the ſcepter of his word and Spirit: whereby it appeareth, that we are not cauſes of this ſpirituall vnion with Chriſt, nor of thoſe royall dignities, and excellent benefits, which hereby are deriued vntounto vsus; but the free grace and mercy of God, which before we hauehave any deſire of attaining hereunto, preuenteth vsus with his louelove, calling and chuſing vsus to this glorious and happy eſtate, when we had neither ability nor will to aſpire vntounto it. God therefore did not chuſe vsus for his ſubiects, becauſe firſt we made choice of him to be our King and head; but as the Apoſtle ſaith, of his louelove, wee loued him becauſe he loued vsus firſt: 1. Iohn 4. 19. ſo may we ſpeake of the 1. Iohn 4. 19.fruits of his louelove; we come vntounto him, becauſe firſt he called vsus; we chuſe him for our King and head, becauſe firſt he chuſeth vsus for his ſubiects and members; we ſubmit our ſelues to his gouernment, becauſe firſt he ruleth and ouer-ruleth vsus by his ſpirit, with the inward working thereof inclining vsus to holy obedience, who naturally are ſtubburne and rebellious: ſo that all our works and duties towards God, are but the effects of his gratious working in vsus, and nothing but inferiour motions of that firſt mouer, and as it were but reflections of thoſe heauenly beames of Gods grace and goodneſſe which ſhine vponupon vsus.
The ſecond thing which we are to obſerue is, that as That as ſoone as God hath choſen vsus into his Church, we chuſe him.ſoone as we are gathered into the Church, and choſen by Chriſt to be his ſubiects and members; then preſently doe we chuſe him to be our King and head, ſubmitting our ſelues to be ruled and gouerned by the ſcepter of his word and holy Spirit. For God doth not worke vponupon vsus as vponupon ſtockes and ſtones, but as vponupon reaſonable creatures, who being firſt ſet a worke by his holy Spirit, doe worke together with him. Whereby we may learne, whether God hath choſen vsus and effectually called vsus, to this high dignity of being the members of Chriſt; not by entring into Gods ſecret counſels, but by deſcending into our ſelues, ſearching and examining our owne hearts, whether we hauehave made choyce of Chriſt to be our head and gouernour: for if we hauehave ſo done, then aſſuredly he hath called and choſen vsus, ſeeing our chuſing of him to be our head, is but an effect of his chuſing of vsus to be his members. Now further wee may know, whether in deede and truth we hauehave choſen Chriſt to be our head, by examining our owne hearts, whether we hauehave ſubmitted our ſelues to be guided and directed by his holy Spirit. Which if we hauehave not done, then certainely whatſoeuer we profeſſe, we hauehave not choſen Chriſt to be our head, and conſequently, we can hauehave no aſſurance, that we are choſen by Chriſt, to be the members of his body.
Thirdly, we are to obſerue, that the Church doth not onelyonly after a generall manner, ſet ouer them Chriſt to be their EueryEvery true member of Chriſt applieth him vntounto himſelfe by his own faith.head; but eueryevery member thereof doth particularly make choice of him to himſelfe: whereby we learne, that neither the faith of the Church, nor the faith of our parents is ſufficient to make vsus true members of Chriſts body, vnleſſe we particularly appropriate him vntounto our ſelues by our owne faith; for as no man is rich, wife, or learned by the riches, wiſedome or learning of another man, but by his owne; ſo is no man faithfull by anothers faith, vnleſſe himſelfe beleeue. The conſideration whereof, ſhould make vsus not to content our ſelues to be reckoned outward members of a faithfull congregation, or to be the children of moſt faithfull and religious parents; ſeeing eueryevery man is vnited vntounto Chriſt, iuſtified and ſaued by his owne faith, and not another mans; and therefore eueryevery one is earneſtly to labour by all meanes to attaine vntounto this gift of God, that he may not only ſay generally with the Church, we beleeue, but particularly, I beleeue, as in the Creed alſo we profeſſe.
Fourthly, as eueryevery one is to chooſe a head vntounto himſelfe, ſo but one onelyonly head Ieſus Chriſt, ſeeing a body with two or many heads, is of all eſteemed monſtrous. And therefore That the Pope is to be renounced.wee are to renounce the Pope from being our head, and to keepe vsus to our onelyonly head Ieſus Chriſt, ſubmitting our ſelues wholly and onelyonly to be guided and directed by his word and holy Spirit.
Laſtly, we are to obſerue what kind of head our Sauiour Chriſt is our head in the higheſt degree of all perfection.Chriſt is vntounto vsus, not an idle head, or in title onelyonly; but ſuch a one as in deed and truth hath in him the nature and diſpoſition of a head, in the higheſt degree of all perfection. For he is ſuch a head as intirely loueth vsus, as being the members of his owne body; he is an almighty and moſt powerfull head, who is able to protect and defend vsus from all dangers and malice of enemies; he is a moſt vigilant and prouident head, who obſerueth all our wants, and by his al-ruling prouidence, prouideth for vsus: and finally, he is a moſt wiſe head, to gouerne and guide vsus in all our waies, not onelyonly illuminating vsus, and giuing vsus ſight to diſcerne which is the beſt courſe; but alſo deriuing vntounto vsus ſtrength and motion, whereby we are inabled to walke in it. And therefore ſeeing wee hauehave a head ſo abſolute and perfect in the higheſt degree of all excellency; let vsus take heede that we make not choice of any other, nor of our ſelues to be our head, but renouncing all other, keepe vsus wholly and onelyonly vntounto him. And ſeing he is a moſt louing head, let vsus reioyce in his louelove, and returne louelove vntounto him againe: and as the arme offereth it ſelfe to be cut off, rather then the head ſhould be wounded; ſo let vsus, who are the members of Chriſts body, be ready to indure blowes, wounds, yea death it ſelfe, rather then any wound of diſhonour ſhould be inflicted on our head Chriſt. And ſeeing he is an almighty head, let vsus truſt wholy in his power, reſting and relying vponupon him alone for deliuerance out of the middeſt of all dangers, and from the raging violence of all enemies; and ſeeing he is our carefull and moſt prouident head, let vsus not reſt ſo much vponupon our owne prouiſion, induſtry and labour, which will often faile vsus, as vponupon his al-ſufficient, al-ſeeing, and al-ruling prouidence, who knoweth all our wants, better then we our ſelues, and neuer faileth either in will or power to ſupplie them. And laſtly, ſeeing hee is ſuch a head as is infinite in wiſedome, and all knowledge, let vsus ſubmit our ſelues wholly and onelyonly, to be inſtructed, gouerned and guided by him; not following others directions and traditions, nor our owne inuentions. For hee is the light of the world, and he that followeth him, ſhall not walke in darkeneſſe, but ſhall hauehave the light of life: Ioh. 8. 12. Which Iohn. 8. 12. 12. 35.light being taken away, there remaineth nothing but palpable darkeneſſe, Ioh. 12. 35. He is his fathers dearely beloued ſon, whom we muſt heare, Mat. 17. 5. He is our onlie maſter and teacher, of whom we muſt be inſtructed, Matth. 23. 8. 10. In a word, he is our only head, and therefore as the members Math. 17. 5. & 23. 8. 10.doe not guide, direct and gouerne themſelues, but ſubmit themſelues to be guided and directed by their head; ſo muſt we not direct and rule our ſelues by our owne wiſedome, but wholly giuegive ouer our ſelues to bee lead and ruled by him. And this is liuely ſet downe by the Apoſtle, 1. Cor. 11. 3. 1. Cor. 11. 3.Chriſt is the head of eueryevery mā, and the man is the womans head; and God is Christs head. That is, as Chriſt did nothing of himſelfe, but by the counſaile and direction of his father, ſo ought eueryevery man to do nothing by his owne wiſedome and direction, but as he is guided and ruled by Chriſt his head; and ſo likewiſe the woman is to follow the direction and counſaile of her husband, who behaueth himſelfe towards her, as Chriſt to his Church, and not her owne conceit. And if we thus giuegive our ſelues to be ruled and directed by Chriſt Chriſt is our onelyonly wiſedome.our head, and abandone our own wiſdome, we thus becomming fooles in our ſelues, ſhall be wiſe in Chriſt: 1. Cor. 3. 18. Whereas contrariwiſe, if wee will not ſubmit our ſelues to 1. Cor. 3. 18.be guided and gouerned by Chriſt, but follow our owne inuentions, and be directed by our own wiſedom, then though we be neuer ſo wiſe in the world, we ſhall be infatuated, and whileſt we labour to be wiſe in ſhew, we ſhal become fooles in truth: Rom. 1. 21. 22. As therefore without the direction Rom. 1. 21. 22.and gouernment of the head, all the members are out of order, and performe their functions and actions amiſſe, the foote ſtumbleth, the tongue balleth out follies, the hand faileth in all actions; ſo if wee bee not guided by Chriſt our head, we ſhall ſtumble and fall into all errours, hereſies and ſinnes; when we thinke to ſpeake moſt wiſely, wee ſhall but blurt out our owne follies; when we purpoſe to performe glorious and good actions, wee ſhall doe ſuch things as in themſelues are wicked, or after ſo ill a manner, and for ſuch ill ends, as that our actions which we deeme beſt, ſhall be odious, and diſpleaſing in the ſight of God.
And ſo much concerning the vnitie, and vnanimitie of the Church. The fourth point expreſſed, is the libertie thereof out of their captiuitie; in theſe words: And they ſhall come vp out of the land, or, They ſhall aſcend from the earth, &c.
Some expound theſe words of the libertie of the Iewes Expoſition.and Iſraelites out of their corporall captiuitie, and of their returne into the land of Canaan out of Aſſyria and Babylon. But this interpretation cannot ſtand, becauſe the Iſraelites neuer returned out of their captiuitie, as appeareth by the ſecond iudgement before threatned, verſ. 6. and alſo by the euent, as hiſtories beare witneſſe; neither is it here ſaid, that Funccius comment. lib. 1. pag. 23.they ſhall aſcend out of Chaldea, Aſſyria or Medea, or that they ſhall come vp to Iudea or Chanaan, but indefinitelie that they ſhall aſcend out of the land. Moreouer, the children of Iuda came vp out of their captiuitie of Babylon, long before the comming of the Meſſias, whereas the Prophet here ſpeaketh of the comming vp of the people after his comming, by vertue of that vnion which ſhould be between them and their head: and therefore it cannot be vnderſtood of that corporall libertie and locall comming out of Babylon.
Seeing then theſe words cannot be vnderſtood of a carnall and corporal libertie, & deliuerance out of a worldly & temporarie captiuitie; it followeth neceſſarily that we expound them of ſpirituall libertie and deliuerance of the whole Iſrael of God, his Church and faithfull children, conſiſting of all nations, Iewes, Iſraelites, and Gentiles, out of the miſerable ſeruitude and captiuitie of ſinne, Satan and the world, effected by Ieſus Chriſt their Sauiour, and moſt perfect Redeemer.
And this expoſition agreeth well with the context and The freedome of the Iewes compared with our freedome by Chriſt.circumſtances of the place: for hauing in the former words ſhewed, that the Church and faithfull people of God, belonging to his eternall election, ſhould be effectually called, and being collected and gathered out of the world, ſhould be ioyned to the Church and kingdome of Chriſt, hee acknowledging them for his ſubiects and members, and they acknowledging him for their head and king; now hee ſheweth that theſe who were thus effectually called, ſhould by their Sauiour Chriſt bee iuſtified, ſanctified, and in the end perfectly glorified. All which he ſignifieth by this phraſe of comming vp out of the land, wherein he alludeth to the corporal & local comming vp of the people of Iuda, out of Babylon to Ieruſalem. For as they were ſet at libertie out of the hands of their enemies, and came vp out of their captiuitie vntounto the land of Canaan: ſo the faithfull being vnited to Chriſt, and hauing made choice of him to bee their king and head, are by him redeemed and ſet at libertie out of the hands of their ſpirituall enemies, and come out of the land of their captiuitie, and out of the dominion of their tyrannous Lords, ſinne, Satan, the world and the fleſh, and ſo aſcend into the ſpirituall Canaan, and new Ieruſalem, that is, firſt, into the kingdome of grace, and then into the kingdom of glorie, where they inioy the perfect libertie of the ſonnes of God.
The land therefore out of which the Church and people of God aſcend, is the land of darkeneſſe, the kingdome of Satan, ſinne and the world; the place whereunto they aſcend, is the kingdome of Ieſus Chriſt, firſt the kingdome of grace, and then the kingdome of glorie; for as ſoone as Chriſt hath choſen his Church to be his ſubiects and members; and they hauehave choſen him to bee their king and head, then the will of their ſoueraigne is, that being elected his ſubiects, they ſhould no longer liue in the kingdome of ſinne and Satan, where they were captiues, but that they ſhould bee admitted into his owne kingdome, that where hee their king is, there they his ſubiects ſhould bee alſo: as it is, Ioh. 17. 24. 12. 26.Ioh. 17. 24. 12. 26.
Now they are ſaid to aſcend out of the land, becauſe the kingdome of ſinne and Satan is worldlie, earthly and below; whereas the kingdome of Chriſt is ſpirituall, heauenly and aboue; and therefore they who will come vntounto it, muſt not lie groueling vponupon the earth, but muſt aſcend vntounto it. And of this the earthly Ieruſalem was a type, which was ſituated in a hie place; in regard whereof the children of Iuda, when they came out of the land of their captiuitie, were ſaid to aſcend out of the land. And to this the Prophet here alludeth, as alſo the Prophet Eſay, Chap. 2. 2.Eſa. 2. 2.
The Church then, and people of God, after that they are redeemed and ſet at liberty by Chriſt, muſt not abide below in the kingdome of darkeneſſe, but they muſt aſcend into the kingdome of Chriſt, the kingdome of grace, where they are to liue like Gods ſubiects, and doe ſeruice to their Lord and Sauiour, who hath redeemed them to this purpoſe; 1. Cor. 6. 20.and then to the kingdome of glorie, where they ſhall receiue a rich reward for their ſeruice, euen a crowne of glorie, and euerlaſting happineſſe.
Firſt then they muſt aſcend out of the kingdome of darkenes, Of our comming out of the power of darkeneſſe by vocation and iuſtification.ſinne and Satan, into the kingdome of grace: which is done firſt, when as Ieſus Chriſt hath effectually called them, gathered them into his Church, and vnited them vntounto himſelfe, making them members of his owne body, by vertue of his holy ſpirit, and the fruit thereof a liuely faith. By which vnion they hauehave right and propriety vntounto the righteouſnes, death and merits of Chriſt their head, whereby they are iuſtified in the ſight of God: for the iuſtice of God being fullie ſatisfied by the death and merits of Chriſt, and the debt of our ſinnes being diſcharged, they are pardoned and done away, and we being clothed with his righteouſneſſe and actuall obedience, are accepted and reputed of God as iuſt, and ſo reconciled vntounto him, and adopted for his ſonnes in Chriſt. And this is the firſt kind of our aſcending out of the land and kingdome of darkeneſſe, when as we are freed and deliuered out of the power of Satan and ſinne, in reſpect both of the guilt and puniſhment thereof; ſo that now it cannot condemne vsus, nor any longer detaine vsus as priſoners vnderunder the arreſt of the law, in the priſon of death and vtter darkeneſſe. And of this aſcenſion the Apoſtle ſpeaketh, Epheſ. 2. 4. 5. 6.
Secondly, they aſcend out of the kingdom of ſin & Satan, Epheſ. 2. 4. 5 6. Our cumming out of the power of ſinne by ſanctification.into the kingdom of Chriſt, when as being vnited vntounto him, they hauehave part in his death and reſurrection, by the vertue and power whereof ſinne is mortified in them, and they raiſed from the death of ſinne, to holineſſe and newneſſe of life: ſo that now their harts and affections, their words and actions, their life and conuerſation is quite changed; for whereas whileſt they liued in the land of darkeneſſe, vnderunder the kingdome of ſinne and Satan, they were wholly earthlie, carnall and diabolicall: now being aſcended out of the land into the kingdome of Chriſt, they are ſpirituall and heauenly: their heart and affections which in former times did lie groueling on the earth, minding nothing but worldlie and carnall things, are now mounted aloft, ſo that though their bodies be on the earth, yet their conuerſation is in heauen, from whence they expect their Sauiour, the Lord Ieſus Chriſt, Phil. 3. 20. And being riſen with Chriſt, they doe not Phil. 3. 20.ſeeke thoſe things which are on the earth, but thoſe things which are aboue; as the Apoſtle ſpeaketh, Col. 3. 1. And as Col. 3. 1.they riſe aloft in heart and affections, ſo alſo in words and actions, which are not as in former times carnall and earthly, but ſpirituall and heauenly. Of this aſcenſion the Apoſtle ſpeaketh, Rom. 6. 4. 5. 6. And this is that firſt reſurrection, of Rom. 6. 4. 5. 6.which Iohn ſpeaketh, in which whoſoeuer hauehave their part are bleſſed, becauſe on ſuch the ſecond death hath no power: Apoc. 20. 6.Apoc. 20. 6.
And thus the Church and people of God aſcend out of the land of darkeneſſe, and the kingdome of ſinne and Satan, firſt by their iuſtification, whereby they are freed from the imputation, guilt and puniſhment of ſinne, ſo that it cannot Rom. 8. 33. 34.accuſe and condemne them; and ſecondly by their ſanctification, when by vertue of Gods ſpirit dwelling in them, and applying vntounto them the death and reſurrection of Chriſt, they doe by little and little ſubdue and mortifie the power of ſinne, ſo that it doth no longer reigne and rule in them as Rom. 6. 12.in former times; and hauing leſſened and abated the corruption, doe begin to riſe from the death of ſinne to newneſſe of life, yeelding voluntarie obedience to Gods commandements.
The ſecond manner of the Churches going vp, or aſcending, Of our aſcending out of the land of darkeneſſe, into the kingdome of glorie.out of the land of darkeneſſe, the kingdome of ſinne and Satan, is, when they aſcend into the kingdome of glorie; whereof there are three degrees; the firſt whereof is in this life, which is onelyonly in hope, and in reſpect of the certaine aſſurance of their full and perfect deliuerance out of the kingdome of ſinne and Satan, and of their entrance into and poſſeſſion of the kingdome of heauen. The which their hope and aſſurance is grounded vponupon their vnion with Chriſt; for being aſſured that Chriſt their head, clothed with their fleſh is aſcended into heauen, they hauehave no leſſe aſſurance that they his members ſhall alſo aſcend thither, ſeeing the vnion betweene them is inſeparable. And this is that aſcenſion of which the Apoſtle ſpeaketh, Epheſ. 2. 4. 5. Of which in reſpect Epheſ. 2. 4. 5.of the certaintie of faith, Gods people hauehave ſuch full aſſurance, that they are ſaid not onelyonly to hope for it, but alreadie to hauehave entred into it, and to hauehave taken poſſeſſion of it, Ioh. Ioh. 3. 36.3. 36. He that beleeueth in the Sonne, hath euerlaſting life. So 1. Ioh. 3. 14. We know that we are tranſlated from death to life, 1. Joh. 3. 14.becauſe we louelove the brethren.
The ſecond degree of their aſcenſion out of the kingdome of ſinne and Satan, into the kingdome of glorie, is at the time of their diſſolution, when their bodies reſting in the graue, their ſoules hauehave entrance into a reall poſſeſſion of the heauenly ioyes. And of this the Wiſe man ſpeaketh, Eccleſ. 12. 7. And duſt returnes to the earth as it Eccleſ. 12. 7.was, and the ſpirit returnes to God that gaue it. And the Apoſtle Paul thus deſireth to bee diſſolued, that his ſoule might be with Chriſt: Phil. 1. 23.Phil. 1. 23.
The laſt degree is their full and perfect liberty, which ſhall be at the day of the generall reſurrection, when as body and The laſt degree of our liberty.ſoule ſhall be vnited together, and being fully freed from the power of Satan, ſinne, death and corruption, ſhall for euer inherit the vnſpeakeable ioyes of Gods Kingdome. And this alſo they attaine vntounto by vertue of that vnion which they hauehave with Chriſt, whereby their bodies and ſoules being inſeparably ioyned vntounto him, they by vertue of his ſpirit dwelling in them, and applying vntounto them the power of his reſurrection, are alſo raiſed and aſcend into heauen, that where he their head is, there they his members may be alſo. And of this the Apoſtle ſpeaketh, Rom. 8. 11. But if the ſpirit of him Rom. 8. 11.that raiſed vp Ieſus from the dead, dwell in you, hee that raiſed vp Christ from the dead, ſhall alſo quicken your mortall bodies, becauſe his ſpirit dwelleth in you. And this is that full liberty and perfect redemption of which our Sauiour ſpeaketh, Luke 21. 28. When theſe things begin to come to paſſe, then looke Luk. 21. 28.vp and lift vp your heads, for your redemption draweth neere.
And this is the meaning of theſe wordes. The doctrines which from hence ariſe are theſe. Firſt, we may obſerue, that The Do∣ctrines. after Chriſt hath gathered his Church, and they being gathered, That as ſoone as we are vnited to Chriſt, we aſcend out of the kingdome of darkneſſe.hauehave by a liuely faith choſen and imbraced him for their King and head, then preſently they aſcend out of the land of darkeneſſe, the Kingdome of ſinne and Satan; and that in reſpect both of their iuſtification, whereby their ſinnes being not imputed, they are freed from guilt and puniſhment, and are accepted as righteous, being clothed with the righteouſneſſe of Ieſus Chriſt; and in reſpect of their ſanctification, whereby they are freed from the power and corruption of ſinne; when as the Spirit of God dwelling in them, applieth vntounto them the vertue of Chriſts death and reſurrection, whereby their ſinnes are by little and little mortified and ſubdued, and they raiſed from the death of ſinne, to holineſſe and newneſſe of life. Whoſoeuer therefore are gathered into the Church, and hauehave choſen Chriſt for their head, they may bee aſſured that they are iuſtified in Gods ſight, and ſo freed from the guilt and puniſhment of their ſinnes; and alſo that they are ſanctified, and in ſome meaſure freed from the power and iuriſdiction of ſinne, ſo that it ſhall no longer raigne in their mortall bodies; for theſe goe inſeparably together, ſo that hauing one, we may be aſſured Rom. 6. 12.that we hauehave all the other, and that wanting one, we want all the reſt.
Secondly, we may obſerue, that the Church being ſet at liberty out of the land of darkeneſſe, doth aſcend into the The true members of the Church are not carnall but ſpirituall.Kingdome of God; firſt into the Kingdome of grace, and then into the Kingdome of glory. So that the Church of Chriſt, and all the true members thereof, are no longer earthly, carnall, and worldly, but ſpirituall and heauenly; they are no more citizens of the world, but of the new Ieruſalem which is aboue; their hearts are not now groueling on the Phil. 3. 20.earth, but they hauehave their conuerſation in heauen, minding not earthly but heauenly things. For after that our Sauiour Chriſt our ſoueraigne Prince, hauing ouercome our ſpirituall enemies, in whoſe bondage we were inthralled, hath pronounced the ſentence of our liberty, we then begin to ſhake off the bolts and chaines of our ſinnes and corruptions, and to come out of the priſon and power of ſinne and Satan; neither will we then make a ſtay there, but make all haſte poſſible to get out of their kingdome and dominion, leſt againe wee ſhould be ouertaken and inthralled in their bondage: and becauſe no other place can ſecure vsus from this danger, therefore we aſcend into the kingdome of Chriſt, deſiring his aide and protection, who alone is able to defend vsus: and foraſmuch as whileſt we continue in the ſuburbes of this kingdome the Church militant, although we be neuer ouercome, yet we are continually aſſaulted with our ſpirituall enemies; therefore we continually deſire and hope to enter within the walles of the heauenly Ieruſalem, the Church triumphant in heauen; where not onelyonly wee ſhall bee free from danger of being ſubdued, but alſo from aſſault and moleſtation: in the meane time, ſetling our minds and hearts not vponupon things preſent, but vponupon thoſe future ioyes, of which we are aſſured when we ſhall be admitted citizens of Gods kingdome of glory, and attaine vntounto our full redemption.
And theſe are the ſteps and degrees whereby we aſcend out of the land of darkeneſſe, into the kingdome of glory, The degrees whereby we muſt aſcend out of the land of darkeneſſe.the higheſt whereof none can attaine vntounto, but they who begin at the loweſt: for firſt we muſt be ſubiects of the kingdome of grace, before wee be ſubiects of the kingdome of glory; we muſt firſt be members of the Church militant, before we be members of the Church triumphant; firſt wee muſt enter into the ſuburbes, before we can come into the citie; firſt we muſt hauehave aſſurance of our heauenly inheritance by faith and hope, before we ſhall inioy the actuall poſſeſſion: and laſtly, we muſt hauehave our mindes, hearts, and affections tranſported into our heauenly country, or elſe our bodies & ſoules ſhall neuer aſcend thither. So that in this point alſo, one of theſe ſteps and degrees being aſcended, it giueth vsus aſſurance that we ſhall ſtil aſcend till we come to the higheſt; and on the other ſide, if we begin not at the firſt, we ſhall neuer aſcend to the laſt, namely, the glorious ioyes of Gods kingdome.
The laſt thing to be conſidered, is, by what vertue and power we aſcend out of the land of darkneſſe, into the kingdome By what vertue and power we aſcend out of the land of darkeneſſe.of glory; to wit, not our owne, but Ieſus Chriſts; for he alone is it, who by his death and merits, hath ſet vsus free out of the land of darkneſſe, and deliuered vsus from the guilt and puniſhment of our ſinnes; and he onelyonly it is, who by vertue of his Spirit, applying his death and reſurrection vntounto vsus, doth enable vsus to aſcend out of the power of ſinne, and to ſubdue and mortifie the corruptions thereof. And none but he raiſeth vp our mindes from the earth and earthly things, and giuing vsus entrance into his heauenly ioyes by faith and hope, doth tranſport our hearts and affections thither, whither our ſoules and bodies ſhall afterwards aſcend. In a word, it is he alone, who by vertue of the ſame ſpirit, vniting vsus vntounto him as members of his body, doth cauſe vsus to aſcend in ſoule at the houre of death, and in body and ſoule ioyned together at the general reſurrection, and giueth them full and actuall poſſeſſion of Gods kingdome. And therefore let vsus beware, that we truſt not to aſcend vp into heauen by the broken ladder of the merits of Saints, or our owne works and worthineſſe, for ſo ſhall we rob Chriſt of his glory, and our ſelues of all comfort in this life, and happineſſe in the life to come: ſeeing theſe rotten and broken ſteps will moſt faile vsus when we moſt reſt vponupon them; but let vsus looke to aſcend by Chriſt alone, who is the onelyonly ſound and ſtrong ladder, vponupon which the Angels deſcend to carry vsus vp with them into Abrahams boſome, Iohn 1. 51. and the true and ſtraight John 1. 51.way whereby we may aſcend out of this vale of miſery, into the Kingdome of euerlaſting glory: as himſelfe ſpeaketh, Iohn 14. 6.Iohn 14. 6.
And thus much concerning the deſcription of the Churches happineſſe, vnderunder the gouernment of Chriſt their head. In the laſt place, this their felicity is amplified in theſe words; for great is the day of Izreel.
The which words by others are otherwiſe tranſlated and The expoſition.expounded. Some reade them thus: When as the great day of Izreel ſhall be, or ſhall hauehave been: ſome thus; Although great ſhall be the day of Izreel. Both vnderſtanding by day of Izreel, the day of the calamitie of the people, when they were ouerthrowne in the valley of Izreel, and ſo led captiue by their enemies. According to which tranſlation, they make this to be the ſenſe of the place; that after this great deſtruction, the Lord would cauſe this great deliuerance; or although this great calamity ſhould certainely befall them, yet this ſhould not hinder the performance of Gods promiſes, concerning the proſperous eſtate of the Church, vnderunder the gouernment of Chriſt their head.
But as I take it, we are not to vnderſtand here by this great day of Izreel, the day of their great affliction and calamitie, but the day of their great felicitie and happineſſe, not the day of their ouerthrow and captiuity, but of their reſtoring and deliuerance out of their enemies hands: for in the fift verſe hee had ſpoken of this iudgement, and now hee ſpeaketh onelyonly of merciemercy and deliuerance, whereby hee would comfort Gods people, who were deiected with the former threatnings: as appeareth by that both which went before, and that alſo which followeth.
Now it is called the great day, becauſe it ſhould be a day wherein the Lord would ſhew the greatneſſe of his mercy, power, wiſedome, and goodneſſe, in the deliuerance of his people, and the deſtruction of their enemies: and becauſe it ſhould bee a day of great reioycing and triumph to the Church, when as they ſhould be gathered together vnderunder their head and King Ieſus Chriſt, and by him bee deliuered out of the land of darkeneſſe, and kingdome of Satan, where they were inthralled; and ſo aſcend into the Kingdome of God, the kingdome of grace firſt, and afterwards the kingdome of eternall glory. And it is called the day of Izreel, becauſe it is a day of their redemption and ſaluation: ſo Luk. 19. 41. 44. Where by Izreel wee are to vnderſtand the Luk. 19. 41. 44.ſeed and ſonnes of God; not as in the fourth verſe, the ſeede which God would ſcatter and diſperſe, but which in the time of the great harueſt, he would reape and gather into his garners of grace and glory.
And this is the meaning of the wordes. The doctrine which from hence ariſeth is this. Here we may obſerue, what What is the chiefe day of our reioycing.we are to eſteeme the day of our great reioycing, and as it were our ſolemne feſtiuall; not wherein wee attaine ſome worldly riches, or temporary preferment, or wherein we are freed from ſome corporall calamitie, although in ſome meaſure we may lawfully reioyce in theſe reſpects: but the day of our ioy and triumph is, when as we are deliuered out of the bondage of Satan, and are gathered into the Church of God, and are ruled, protected, and gouerned by Chriſt our head, ſeeing in this day wee are freed from the greateſt euils, and aduanced to the greateſt dignities and preferments. And therefore let vsus ſay with the Prophet Dauid vponupon an other occaſion; This is the day which the Lord hath made, let vsus reioyce and be glad in it: Pſal. 118. 24. And that wee may ſhew Pſal. 118. 24.and teſtifie this our ioy and gladneſſe, let vsus ſolemnly aſſemble together to praiſe Gods name, and to render thanks to God, as for all other his benefites, ſo eſpecially for this great worke of our deliuerance.
FINIS.