Lectures Upon Hosea 1-4, Lectures 1 · Part 5
ANd thus much concerning the name; wherein the puniſhment of the people is typically ſignified. Now we are to ſpeake of the reaſon hereof, wherein this puniſhment is plainely denounced. For yet a little and I will viſite the blood of Iiſreel vponupon the houſe of Iehu, and will cauſe to ceaſe the kingdome of the houſe of Iſrael. Ʋerſ. 5. And at that day Verſe 4. 5. I will alſo breake the bow of Iſrael, in the valley of Izreel.
In which words are contained, firſt, the time of the puniſhment The expoſition.when it muſt bee inflicted: yet a little: 2. the puniſhment it ſelfe, I will viſit: 3. the ſinne for which the puniſhment is inflicted; The blood of Izreel: 4. the obiect or ſubiect of this puniſhmēt, which is threefold: 1. Iehu, and his poſteritie: 2. the ſtate of the kingdome of Iſrael: 3. the whole power and ſtrength of the Commonwealth: Laſtly, the place appointed for execution, in the vallie of Izreel:
The time is ſignified in theſe words, yet a little, whereby he intimateth two things; firſt, that the Lord would not preſently inflict theſe iudgements threatned; but that he would yet giuegive them ſome time of repentance, and for a while deferre his puniſhments, which long agoe they had deſerued. 2. That though hee ſpared them for a while, yet the time ſhould not be long, vnleſſe they preuented his iudgements by forſaking their ſinnes, and turning vntounto him. For in all threatnings, though neuer ſo ſpeedie, this condition is to be obſerued: the which the Iſraelites neglecting, the puniſhment was accordingly inflicted. For at the moſt the Prophet propheſied but 14. yeeres before the end of Ieroboams raigne, and after that his ſonne Zacharias had reigned but ſixe moneths, he was killed by Shallum, and ſo the kingdom 2. King. 15. 8. 10.ceaſed in the houſe of Iehu; at which time God begun to viſit the people: the which his viſitation, not onelyonly of the ſins of Iehu, but of the houſe of Iſrael, hee accompliſhed in the reigne of Hoſea, when as the King and people were led into captiuitie, by Shalmaneſer, King of Babylon. So that the ſenſe of theſe words is thus much, as if hee ſhould hauehave ſaid, Although your rebellions bee great, and the meaſure of your ſinnes full, yet ſuch is your hardneſſe of heart and carnall ſecuritie, that you promiſe vntounto your ſelues immunitie from puniſhment, putting the euill day farre from you, as though you ſhould euer eſcape: but doe not thus flatter your ſelues, for aſſuredly the Lord will very ſhortly viſit you for your iniquities, and pay you home for all. It is true indeede, that although your outragious wickedneſſe doth crie out for preſent vengeance, yet the Lord to ſhew his patience and long ſuffering, and to leaue you quite without excuſe, will a little deferre his puniſhments, and expect your repentance: but let not Gods delaies and mercifull patience cauſe you to deferre your conuerſion; for vndoubtedly if you obſtinately perſiſt in your impenitencie, the Lord will very quickly execute on you theſe iudgements, which he hath cauſed mee to denounce againſt you.
And this is the meaning of theſe words, yet a little. The The doctrines. doctrines which hence we gather are theſe. Firſt we may obſerue 1. Gods patience and long ſuffering.Gods infinite mercy, patience & long ſuffering, in ſparing of this rebellious people, long after their ſins cried for vengeance, in the meane time ſending his Prophets vntounto them, to inuite thē to repentance, that ſo they might eſcape his iuſt puniſhments. He is long before he threatneth, and rather ſtriueth to maſter mens ſtubburnnes, & to incline them to obedience, by his mercies and benefits; and after he threatneth, he is long before he is drawne to puniſh; and after that his iuſtice vrgeth him to reſolue vponupon this, and that the hainous ſinnes of his people crie out in his cares, that it is more then time that deſerued puniſhment were inflicted, yet hee ſpareth a little, and like a louing father, after he yt hath taken his rod into his hand, and hath lifted it vp to fetch his ſtroke, he yet pauſeth and ſtaieth his hand, expecting our ſubmiſſion and repentance, that ſo hee may ſpare vsus. And thus hee dealt with the old world, as appeareth, Gen. 6. 5. 12. 13. with Gen. 6. 5. 12 13.the Amorits, who though they were moſt wicked idolaters, yet he deferred their puniſhment 400. yeeres, Gen. 15. 16. Gen. 15. 16.And thus alſo hath the Lord dealt with vsus. So that the Lord is content to attend our leaſure, being more loath to puniſh, then we to ſuffer puniſhment; and therefore when the time is more then paſt, wherein iuſtice b…ggeth for vengeance; merciemercy intreateth yet a little, that iudgement may be deferred, yea and after ſentence is pronounced, that execution may be delaied, and we reprieued, till the next aſſiſes, that in the meane time by true repentance, we may procure our pardon, and ſo eſcape deſerued puniſhment. And this is notablie ſet downe, Eſa. 30. 18. Yet therefore will the Lord waite Eſa 30. 18.that he may hauehave merciemercy vponupon you, &c.
Secondly, we may obſerue Gods infallible truth, in performing 2 Gods infallible truth in performing his promiſes.his promiſes, notwithſtanding mans vnworthines of the leaſt of them. After that Iehu had executed Gods iudgements vponupon the houſe of Ahab, the Lord promiſed him that he would confirme the kingdome vntounto him, and his poſterity vntounto the fourth generation. Now after this promiſe made by God, Iehu who had ſhewed his hatred to Achabs perſon and poſterity, ſhewed notwithſtanding his louelove to his ſinnes, forſaking the Lord and betaking himſelfe to the worſhip of idols. And in his ſteps did his progenie walke, adding one outragious wickedneſſe to another: but yet neuer the leſſe the Lord made good his promiſes to him and his poſteritie. The conſideration whereof may comfort thoſe that are caſt downe in the ſight of their vnworthineſſe, thinking that becauſe they deſerue not Gods merciemercy, therefore they ſhall not be partakers of it; ſeeing we hauehave his gratious promiſes of grace and merciemercy, the which though there be no cauſe in vsus, why he ſhould performe, yet there is cauſe enough in God himſelfe, who is infinite in mercy, and infallible in his truth. Rom. 3. 3, 4.Rom. 3. 3. 4.
Thirdly, we may obſerue that this people at this time, 3. Pride goeth before a fall.when as the Prophet threatneth Gods neere approaching iudgements, were in the top of their pride preſumptuous and ſecure, fearing nothing leſſe then ſuch dangers; and yet at this time deſtruction haſted, and vengeance watched at the doore to ſeiſe vponupon them. Whereby it appeareth, that when the wicked is moſt proud, preſumptuous, and ſecure, he is neereſt to deſtruction; when he thinketh himſelfe out Pſalm. 37. 35. 36.of the gunſhot of all danger, then is hee moſt ready to be ouertaken of it; as appeareth by the examples of Nebuchadnezzer, Haman, Herod, and many others.
Laſtly, we may obſerue, that though the Lord ſpareth for 4. Puniſhmēts deferred, are in the end inflicted.a time, yet he will not for euer deferre puniſhment: for as ſinne increaſeth, iudgement approcheth; and though the Lord long delay to viſit mens wickedneſſe, yet the time runneth on and expireth, and that which remaineth in the end, will be very ſhort and little before vengeance be inflicted. And therefore let not Gods patience and long ſuffering harden vsus in ſinne, and cauſe vsus to deferre; but rather haſten our repentance: let vsus lay hold of the acceptable time and day of ſaluation, whileſt it laſteth; otherwiſe, if we delay our conuerſion, the Lord within a little while, when we leaſt looke for it, will cauſe his iudgements ſuddainly to ſurpriſe vsus.
And thus much concerning the time: the puniſhment it ſelfe is expreſſed in theſe words; I will viſit. The which word The Expoſition.is of ambiguous ſignification: for it is ſometime taken in the beſt part, when as the Lord viſiteth in mercy, to beſtow a benefite which hath been promiſed, but ſomewhile deferred. So he is ſaid to hauehave viſited Sara: Gen. 21. 1. And ſo he promiſeth to viſit the children of Iſrael: Exod. 13. 19. And Luk. Gen. 21. 1. Exod. 13. 19. Luke 1. 68.1. 68. God is ſaid to hauehave viſited and redeemed his people. Sometimes it is taken in the worſt part, and ſignifieth to reuenge and puniſh; as in the ſecond Commandement. So Exo. 32. 34. In the day of my vengeance I will viſit their ſin vponupon Exod. 32. 34. Pſalm. 89. 32.thē. Pſal. 89. 32. I wil viſit their tranſgreſſion with the rod. And in this latter ſignification, it is to be vnderſtood in this place.
The doctrines which from hence we learne are theſe. Firſt, The Do∣ctrines. we may obſerue the mercifull iuſtice of God, who doth not raſhly puniſh, but firſt viſiteth; and then finding the fault, inflicteth 1. Gods mercifull iuſtice, who examineth before he puniſh. Gen. 18. 20, 21. Eſa. 26. 14.the puniſhment: in which reſpect his puniſhments are called viſitations. And thus the Lord viſited the Sdomites: Gen. 18. 20, 21. And ſo he is ſaid, firſt to hauehave viſited, and then to hauehave ſcattered and deſtroyed the wicked: Eſa. 26. 14. Whence we are not to gather, that the Lord needeth any ſuch viſitation to finde out mans wickedneſſe, or that before he can ſpy out our ſinnes, he muſt make a queſt of inquirie, or priuy ſearch; for he is omnipreſent and omniſcient; ſo that all things, though neuer ſo much cloaked and diſguiſed, lye open before him, and appeare naked in his ſight: as it is Heb. 4. 13. But by ſuch borrowed phraſes God ſetteth forth his orderly proceedings, and approueth vntounto men his iuſt Heb. 4. 13.iudgements, in that they are not raſhly executed, but with good aduice and deliberation; teaching them alſo in his own example to follow the like practiſe.
Here therefore Princes, Magiſtrates, Maſters of families, and all ſuperiours are to learne their leſſon; namely, that Superiours muſt viſit before they puniſh.they viſit before they puniſh, and by due examination finde out the fault, before they giuegive ſentence, or proceede to execution: for if God thus behaue himſelfe in iudgement, before whoſe eyes all things lie open; how much more ſhould men, who are oft miſtaken, and eaſily deceiued, vnleſſe they vſe great deliberation in their iudiciall proceedings? Let therefore all ſuch conſider, that where there is the moſt power, there ſhould be the leaſt paſſion; that raſhneſſe is a fault, in all dangerous, but in ſuperiours pernicious: that reaſonable men ſhould firſt iudge before they puniſh, becauſe puniſhment deferred, may be inflicted, but being inflicted, cānot be recalled; that they ſuſtain the honorable place of a Iudge, whileſt they examine cauſes; but the place of an executioner, when without iudgement & aduice they inflict puniſhmēt: that they are Gods deputies, & repreſent his perſon; & therfore are according to his example, firſt to viſit, and then to puniſh, leſt for want of due examination, they puniſh the innocent in ſtead of offenders.
The ſecond thing which hence we learne is, that though God doth not raſhly puniſh, yet he will not ſuffer the wicked altogether to eſcape: for though the Lord doth not puniſh eueryevery day, yet in the day of his viſitation he will not ſpare. And therefore let vsus keepe our ſelues vndefiled from ſinne: or if we hauehave ſtained our conſciences with ſinne, and hauehave as it were in theſe bookes regiſtred vp our faults; let vsus by a liuely faith apply vntounto vsus the blood of Chriſt, whereby theſe ſpots and writings may be waſhed away: for if they remaine vntill the day of Gods viſitation, they will giuegive in ſuch witneſſe and euidence againſt vsus, as will conuict and condemne vsus.
In the third place is ſet downe the ſinne for which the Lord The expoſition.threatneth to viſit, in theſe words: The blood of Iizreel. The which words of diuers men, are diuerſly expounded: but leauing to ſet downe all mens iudgements, becauſe many of them hauehave little likelihood of trueth, I will onelyonly propound two which ſeeme moſt probable. Some thinke that by the blood of Iiſreel, is vnderſtood the ſlaughter of Achabs familie and poſterity, Ieſabel, Ioram, and his ſeuenty ſonnes, which were all deſtroyed by Iehu. Others imagine this cannot be the meaning of the words; becauſe this was an action commanded by God: 2. King. 9 6, 7, 8. and commended in Iehu, after it was by him performed, and by God rewarded: 2. King. 10. 30. and done by Iehu in zeale of Gods glory, as he profeſſeth, 2. King. 10. 16. And therefore they rather 2. King. 9 6, 7. 2. King. 10. 30. 2. King. 10. 16.thinke, that by Iiſreel here is vnderſtood, not the Citie or valley of Iiſreel, but the people of Iſrael, which by Iehu and his poſteritie, were continued in their groſſe idolatrie, and ſo made obnoxious to the iudgements of God and their deſtruction. And this expoſition doth the rather pleaſe them: Firſt, becauſe the name Iiſreel ſignifieth the ſeede of God, and therefore may be taken for the people of Iſſreel: as appeareth, Exodus chap. 4. verſe 22. And ſecondly, Exod. 4. 22.becauſe the name blood, is taken ſometime for deſtruction, either temporall or eternall, of bodie or ſoule. So Ezech. 3. 5. Chap. 33. 6. Thirdly becauſe ſome Greeke Ezech. 3. 5. Chap. 33. 6.copies reade it Iſrael, and not Iiſrael; and thoſe which reade it Iiſrael, hauehave prefixed before it, an article, not of ye feminine Gender, but of the maſculine, foreign, vnderſtanding thereby, not the citie of Iiſrael, but the people of Iſrael. Laſtly, becauſe the ſame word Iiſrael, vſed, Hoſ. 2. 22. is by Hoſ. 2. 22.all vnderſtood of the people of Iſrael, and not of the citie.
And this is the firſt expoſition, which hath in it great likelihood and probabilitie, without any abſurditie or great force offered vntounto the text. Which if we imbrace, there ariſeth from it this doctrine: that kings are guiltie of the deſtruction Doct. of thoſe, who are vnderunder their gouernment, if How princes are acceſſarie to the ſinnes of the people.by their authoritie, commandement, or example, they draw their people from the ſeruice of the only true God, to commit idolatrie; and therefore in the day of Gods viſitation, he wil require their bloud at the princes hands, and will ſeuerely puniſh them, not onelyonly for their owne ſinnes, but for the ſinnes of the people, into which they hauehave been either drawne by their authoritie, or allured by their example.
Others (as I ſaid) expound theſe words of the ſlaughter of Achabs familie and poſteritie, Iezabel, Ioram, Ahabs 70. Expoſition.ſons, Ahaziah, and 42. of his brethren: wherein they follow the plaine hiſtorie, and the manifeſt words of the text without any change and alteration. Which (as I take it) is the rather to bee imbraced; for where the expoſition is according to the plaine words of the text, agreeing with the circumſtances thereof, the analogie of faith, the reſt of the Scriptures, and containeth nothing improbable or abſurd, there it is to bee giuen and receiued, without anie further ſearch for one further fetched, myſticall and hidden. Yea, but will ſome ſay, this fact of Iehues was commanded of God to be done, and commended and rewarded when it was done; and therefore it is not likely that God would puniſh him and his poſteritie for it. I anſwer, that we are to conſider in this fact two things: the outward fact it ſelfe, and Iehues doing of it. The outward fact it ſelfe was good, and inioyned by God himſelfe, as a iuſt reuenge taken vponupon Achab for his tyranny, murther, idolatry, and other outrages by him committed: and in reſpect hereof Iehu is commended, and rewarded; becauſe he was Gods miniſter and inſtrument, in performing a worke in it ſelfe commendable and acceptable vntounto God. But in reſpect of Iehu his doing of it, it was wicked and vnlawfull: for he did it not in the ſinceritie and vprightneſſe of his heart, but with a corrupt minde, poiſoned with ambition: as appeareth, 2. King. 10. 31. He did 2. King. 10. 31.it not in zeale of Gods glory, as he falſely boaſted; but his maine end was his owne aduancement; which when he had attained vntounto, hee vtterly neglected the glory of God, and grieuouſly diſhonoured him by his groſſe Idolatry. He did not doe it in obedience to Gods commandement; for then he would hauehave made conſcience of the reſt, which hee tranſgreſſed, reſting and contenting himſelfe like an hypocrite in this one outward act: he did not doe it in deteſtation of Achabs ſinne, but for ſelfe-louelove, for hee continued in the ſame idolatry: and although he deſtroyed Baals Prieſts and houſe, yet following Ieroboams policie, hee worſhipped the golden calues in Dan and Bethel: whereby he cleerely ſhewed, that al he did was not in hatred of idolatry, but for his worldly aduantage. He did not when he was ſeated in the kingdome, labour to reſtore Gods pure worſhip and ſeruice, for which end and purpoſe he was ſtirred vp of God to deſtroy Achabs poſterity; but hauing ſatisfied his ambitious deſire, he laboured to confirme the kingdome to himſelfe and his poſterity, by following Ieroboams policie, and liuing in his Idolatry, withholding his people from going to worſhippe the Lord in his Temple at Ieruſalem, which was the place appointed by God for his publike ſeruice, leſt they ſhould againe adioyne themſelues to the houſe of Dauid. So that hee onelyonly made ſhew of religion and zeale, whileſt it ſtood with his owne worldly benefit; but when it but ſeemed to croſſe that, he ſhooke handes with all, and became an Apoſtate. Howſoeuer therefore the fact, as it was commanded by God, was good and lawfull, and in reſpect hereof was rewarded of God, who will not let any ſhew of good goe vnrecompenced, that hee may not onelyonly heereby ſtop the mouthes of the wicked, but alſo giuegive certaine aſſurance vntounto his children, that he will much more reward their true and ſincere obedience: yet if we reſpect with what mind and purpoſe it was performed by Iehu,, it was nothing but ambitious rebellion, and cruell murther: which therefore at the hands of God (who reſpecteth not ſo much the outward action, as the ſincerity of the heart, the inward obedience of his commandement, the cauſes and ends of our actions) it was ſharpely and iuſtly puniſhed.
The doctrines which from hence we learne are theſe. Firſt, that wee doe not content our ſelues with outward workes, Doctrines. good in their owne nature, and inioyned by God: for vnleſſe ther What is required to the doing of a good worke.circumſtances doe concurre, they will be wicked and odious in Gods ſight. Firſt therefore being aſſured that we do that which God hath commanded, let vsus doe it in the louelove of God, which is the fountaine of eueryevery good worke, and in obedience to Gods commandement. Secondly, let vsus propound, as the maine ends of our actions, the glory of God, the good of his Church, and our owne ſaluation. Thirdly, let our outward obedience proceede from the inward obedience of the heart, and be done in ſincerity and in vprightnes. Fourthly, let all be done in faith; which by applying Chriſt and his pretious bloodſhed vntounto vsus, doth waſh away the corruptions and imperfections wherewith our beſt actions are ſtained. For though our actions in themſelues be neuer ſo good; yet if they be done in ſelfe-louelove, for our owne praiſe, pleaſure, and profit, without the ſinceritie of the heart, or true faith, they are but glorious ſinnes which diſpleaſe God, and make vsus obnoxious to his iudgements and puniſhments.
Secondly, we are here admoniſhed, that we doe not with Iehu and other hypocrites, reſt and content our ſelues in We muſt obey all Gods Commandements.ſome one or two outward workes, neglecting obedience vntounto the reſt of Gods Commandements: aſſuring our ſelues, that if our obedience be true and ſincere, it will be alſo whole and intire, both in reſpect of the ſubiect and obiect, that is, both in reſpect of eueryevery part of our ſelues who obey, and in reſpect of al and eueryevery of Gods commandements, to which we are to yeeld obedience; for true ſanctification is not of one part alone, but of the whole man, and it maketh vsus to hate all ſinnes, and to louelove all vertues with the like affection, although not in the ſame proportion.
Thirdly, we here learne, not to make our religion, and the We muſt not make religion a cloake to couer our ſins.commandements of almightie God a cloak for our corruptions, to couer our ambition, malice, cruelty, moroſity and other vices, as Iehu did. For if we do for corrupt and worldly ends imbrace and obey thē, then when they wil not further, but rather hinder vsus in theſe reſpects, we will caſt them off, and imbrace the contrarie ſinnes and wickedneſſe, according to the example of Iehu,, and all other apoſtates, as appeareth daily by too too lamentable experience. And ſo much for the ſin of Iehu and his poſteritie. The fourth thing is the ſubiect or obiect of the puniſhment, which is threefold; firſt the houſe of Iehu, by which is meant Iehu his poſteritie, which was deſtroyed by Shallum, and ſo the kingdome taken from them; namely Zachariah, who was the laſt king of this family, and the fourth from Iehu.
Here it may be demanded, how it could ſtand with Gods How the child beareth the fathers ſinnes. Ezech. 18. 20.iuſtice to puniſh Iehues ſinne in his poſteritie, ſeeing he ſaith that the child ſhall not beare his fathers iniquitie? Ezech. 18. 20. I anſwere, that the Lord may iuſtly puniſh the fathers ſinne in the child, by withholding his grace from him, which he is not bound to giuegive him: and ſo the child being deſtitute hereof, and following his owne natural corruptions liueth in his fathers ſin and tranſgreſſions, and hereby iuſtly maketh himſelfe obnoxious to Gods anger & puniſhment. It is true that the child is neuer puniſhed with any poſitiue puniſhment for his fathers faults, but for his owne ſinnes, into which being depriued of Gods grace he falleth; For if he ſeeth his father ſinnes, and feareth, and forſaketh them, and indeuoureth to doe the contrarie workes of righteouſneſſe, his fathers ſinnes ſhall not be imputed vntounto him, but he ſhall liue in his owne righteouſneſſe, as appeareth, Ezech. 18. 14. which by Gods Ezech. 18. 14.infinite and vnlimited merciemercy oftentimes commeth to paſſe.
The vſe hereof, firſt concerneth parents, that they be hereby Admonition to parents.mooued to flee ſin, if not for their owne ſake, yet at leaſt for their poſterie, ſeeing the child vnborne ſhall ſmart for their iniquities, if the Lord, as hee iuſtly may, withhold his grace from them, and ſuffer them to be carried away with their corruptions; the which he often doth, as he alſo threatneth in the ſecond commandement.
Secondly, the children of wicked parents may here learne Admonition to children of wicked parents.carefully to flee their fathers vices, and to indeuour to performe holy obedience vntounto the Lord, that ſo they may bee reconciled vntounto him: for if they follow their fathers ſteppes, the Lord will certainely puniſh in them, not only their own, but alſo their parents ſinne, in the day of his viſitation.
The ſecond thing which here wee are to obſerue is, that God threatneth to begin his viſitation with the King and God ſeuerely puniſheth the ſinnes of princes.his poſteritie, becauſe their owne ſinnes were great and grieuous, and alſo becauſe they were acceſſarie to the ſinnes of the people; for whereas by their authoritie and good example, they might hauehave reſtrained them from their open ſinnes, and ſtirred them vp to the profeſſion and practiſe of righteouſneſſe and holineſſe, they contrariwiſe both by their law licenſing idolatrie, and by their practiſe liuing in it, drew the people to follow their example: and therefore the Lord firſt beginneth to puniſh them, becauſe they were the firſt agents and moouers vntounto ſinne.
So that here we may learne, that it is not the great glorie and power of Princes, which wil exempt them from puniſhment, when God viſiteth. For howſoeuer they are gods Pſal. 82 6. 7.with men, yet they are but men with God, and as they ſhall die like men, ſo ſhall they be puniſhed like men, neither ſhal their great authoritie and high place any thing priuiledge them. Nay, they aboue and before all others ſhall ſurely ſmart for it, ſeeing they are ſeldome wicked alone, but with their authoritie and example draw others into the like wickedneſſe.
The vſe hereof concerneth not only Princes, but alſo Magiſtrates and maſters of families, yea, al that are in any place of authoritie ouer others, that they moſt carefully auoide all ſinnes; eſpecially ſuch as are ioyned with ſcandall of their inferiours, ſeeing againſt the day of Gods viſitation they haſten and redouble their puniſhment.
The ſecond obiect of this puniſhment is the ſtate and Expoſition.kingdome, in theſe words: And will cauſe to ceaſe the kingdome of the houſe of Iſrael. The which puniſhment the Lord begun to execute preſently after the ouerthrow of Iehues poſteritie, when as there were no lawful kings which gouerned the Commonwealth, but ſuch as vſurped the kingdome by treaſon, murthers, & al outragious cruelty: but it was fullie accompliſhed 41. yeeres after the death of Zachariah, vnderunder the reigne of Hoſhea, when as all Iſrael were carried away captiue, and neuer more had any kings of their owne to rule ouer them.
Where firſt wee are to obſerue, what a ſingular bleſſing Doct. of God it is, when there is a continued ſuceſſion of lawfull Succeſſion of lawfull Princes, is a great bleſſing to a land.Princes; for it is the ſinewes of a State wherein conſiſteth her chiefe ſtrength, which, being cut off, either by death, or conſpiracies, treaſons and ſeditions, the ſtate and kingdome is miſerably turmoiled with ciuill warres, tumults, murthers, and maſſacres; wherewith being weakned, it is laid open as a prey to the forraigne enemie: as it notably appeareth in this preſent example of Iehu, and his ſucceſſours. The like whereof, this land hath had experience of, in the time of thoſe ciuill diſſcenſions betweene Yorke and Lancaſter. Whereby it further appeareth, that it is farre better for a State to be gouerned by a ſucceſſion of Princes, which are not of the beſt ſort, then that there ſhould be an anarchy, which is accompanied with ciuill warres, tumults, murthers, and innumerable miſchiefes; ſeeing the moſt tyrannicall gouernment doth not ſubiect a State to ſuch and ſo great euils. Iehu and his poſterity were wicked and idolatrous Princes, but whileſt the ſucceſſion was continued in his houſe, the Common-wealth in ſome ſort flouriſhed: but after that by treaſon Zachariah was ſlaine, then their land was miſerably afflicted with ciuill warres, the fruitfull mother of all miſery. And therefore a wiſe people, after the ſucceſſion is eſtabliſhed, will indure many iniuries, oppreſſions, and inſolencies at their Princes hands, rather then they will by treaſon and rebellion ſeeke their ouerthrow, ſeeing the deſtruction of the Prince is vſually accompanied with the ruine of the kingdome.
The vſe which we are to make hereof is this, that with thankfull hearts, and bended knees, we praiſe the Lord; who when we were in danger of all theſe miſeries, hath eſtabliſhſhed the kingdome, by giuing vntounto vsus a religious Prince, who hath confirmed our peace, and continued the Goſpell vntounto vsus, and hath not onelyonly giuen vsus aſſurance of theſe benefits for his owne time; but alſo (by Gods bleſſing) ſeemeth to promiſe the continuance hereof, by the eſtabliſhment of ſucceſſion in his royall poſteritie.