Lectures Upon Hosea 1-4, Lectures 2 · Part 13
ANd ſo much concerning the firſt part of this Chapter, containing in it legall threatnings, denounced againſt the people of Iſrael, for their ſinnes. Now we are to ſpeake of the ſecond part, containing in it Gods gratious promiſes of diuers excellent benefits, which hee would beſtow vponupon his Church and people, the true Iſrael of God in the time of the Goſpell. The firſt whereof, is their effectuall calling and conuerſion vntounto God, wherby they are freed out of the ſpirituall captiuitie of Satan, choſen out of the world, and made Gods Church and peculiar people. The ſecond is true conſolation, wrought in their hearts by the glad tidings of the Goſpell, made effectuall by the inward working of his holy Spirit. Both which are contained, Verſ. 14. in theſe words: Verſ. 14 Therefore behold, I will allure her, and bring her into the wilderneſſe, and ſpeake friendly (or confortablie) vntounto her. Where the The expoſition.Lord ſheweth, that howſoeuer being prouoked vntounto wrath by their ſinnes, he would execute vponupon them all thoſe puniſhments before threatned, yet he would not retaine his anger for euer, but in the end, when he had laid vponupon them ſuch afflictions as were ſufficient, meaſuring their proportion by the rule of his fatherly louelove, and not according to the hainouſnes of their ſins, he would turne all their chaſtiſements to their good, and gathering them into his Church, multiplie his mercies vponupon them.
But let vsus come to the words themſelues; wherein we are to conſider firſt the context, and ſecondly the benefits promiſed: the context in theſe words, Therefore behold. This may ſeeme a ſtrange kind of conſequence; for in the former verſe he had ſet downe their obſtinacie in their groſſe idolatrie, and that they were ſo wholly deuoted to their Idols, that they had quite forgotten the true God,: and now hee preſently inferreth hereupon, that therefore he would allure her, and ſpeake comfortablie vntounto her. But howſoeuer this may ſeeme but a bad inference, if we regard their ſinnes, vponupon the recitall whereof it ſhould rather hauehave followed, that therefore they ſhould hauehave ſuch puniſhments inflicted vponupon them as their ſinnes had deſerued; yet it hath good dependance, if we reſpect Gods infinite merciemercy, and his eternall purpoſe, whereby he hath of his free grace and vndeſerued goodnes, ordained to call them, who belong to his election, out of their ſinnes, that being conuerted they may alſo bee ſaued. As though he ſhould hauehave ſaid, Seeing they follow their idols with delightfull obſtinacie, and hauehave altogether forgotten me: and ſeeing their hearts are ſo blind and obdurate, that all my puniſhments will not reclaime them: and finally, ſeeing it is not my purpoſe to giuegive them ouer to deſtruction, and to ſuffer them to run headlong to condemnation; therefore I will not let them go forward in their owne courſes, nor be ruled by their owne obſtinate wils, for then they would neuer returne vntounto me, but I wil work vponupon their hard harts, by my Word and Spirit, alluring and perſwading them to leaue their idols and falſe worſhip, and to returne vntounto me, that they may worſhip me according to my reuealed will, and ſubmit themſelues vntounto me in all holy obedience.
And becauſe this is a wonderfull merciemercy of God, farre aboue all humane conceite, and therfore not lightly and negligently to be paſſed ouer, hence it is that the note of attention is added, Therefore behold, that we might more carefully obſerue, and obſeruing praiſe and magnifie this vnſpeakable goodnes of God, who by our ſinnes is moued rather to pitie, then to puniſh vsus.
And ſo much for the context. The firſt benefit here promiſed, is their effectuall calling, whereby working vponupon their hearts with his Word and Spirit, hee would allure and perſwade them to forſake their idolatrie, and to come out of the ſeruice of ſin and Satan, that they might become true members of his Church, and liue in holy obedience vntounto his will, as his true ſubiects and ſeruants. All which is contained in theſe words, I wil allure her, and bring her into the wilderneſſe: where he alludeth to their firſt deliuerie out of the captiuitie, and from the blind idolatrie of Egypt, when as firſt he allured and perſwaded them, by his ſeruants Moſes and Aaron, to deſire earneſtly to come out of that bondage, that they Exod. 4. 30. 31.might become his ſeruants and people; and hauing ſo inclined their hearts, hee brought them out with a ſtrong arme, and led them into the wilderneſſe, where he made his couenant with them, and afterwards brought them into the land of promiſe, where he multiplied vponupon them his manifold benefits, as it followeth in the next verſe.
So the Lord by his ſeruants and Miniſters doth worke in the ignorant minds and ſtubborne hearts of thoſe that belong to his election, a deſire to come out of the thraldome of the ſpirituall Pharaoh, Satan; and hauing thus inclined and allured them by his powerfull Spirit, applying vntounto them the benefits of Chriſts death and obedience, hee deliuereth them out of this miſerable bondage: notwithſtanding, hee doth not preſently bring them from Egypt to the heauenly Canaan, but cauſeth thē to paſſe firſt thorow the wilderneſſe of this wicked world; where, howſoeuer hee prouideth for them, and cauſeth their ſafetie by his almightie protection, ſo that they are now in far better eſtate, then whileſt they liued in the ſpirituall captiuitie of ſinne and Satan, yet they are there afflicted with many miſeries, hunger, thirſt, heate, cold, ſickneſſe and diſeaſes, with inward mutinies and ſedition amongſt themſelues, and with the outward malice and violence of the ſpirituall Cananites, their worldly and wicked enemies; with which hauing a while exerciſed and humbled them, and withall wrought in their hearts an earneſt deſire to come into their heauenly countrey in the end he bringeth them into the ſpirituall and new Ieruſalem. The like alluſion the Prophet Eſay hath, ſpeaking of this ſpirituall deliuerance through Chriſt: Eſa. 11. 15. 16.Eſa. 11. 15. 16.
Whereas then hee ſaith, I will allure her; the meaning is, that by his word and holy Spirit, he will bring them to true repentance, effectually perſwading them to leaue the bondage of ſinne and Satan, and to adioyne themſelues to his Church and familie; and more ſpecially that he will incline them and change their obſtinate reſolution in following their idols, and make them pliable to holy obedience, that forſaking their falſe gods and idolatrous worſhip, they may worſhip the only Iehouah in ſpirit and truth. Where ſtill hee continueth the allegorie of mariage, as though hee would ſay, Her louers, that is, her idols hauehave inticed her, with many baits to commit ſpirituall whoredome with them; but they ſhall no longer ſeduce and abuſe her, for I her louing huſband, offering vntounto her innumerable benefits, and eternall happineſſe, will allure and perſwade her, to forſake her louers and to returne vntounto me. And whereas hee ſaith that hee will bring her into the wilderneſſe; the meaning is, that they ſhall not paſſe preſently out of their miſerable ſeruitude of ſinne and Satan into the heauenly Canaan, but ſhal for a time make their abode in the wildernes of this world, where they ſhall be tried with many calamities and afflictions, wherewith being throughly humbled, they ſhall enter into their heauenly countrie, according to that, Act. 14. 22. Wee muſt Act. 14. 22.thorow many afflictions enter into the kingdome of God.
Others tranſlate theſe words thus; I will allure her after I hauehave led her into the wilderneſſe: as though the time were herein implied, when the Lord would perſwade and conuert his people, namely, after he had firſt brought them into the wilderneſſe of affliction, and thereby throughly humbled them. But howſoeuer this expoſition may be thought not repugnant to any thing in the text, yet I rather embrace the other, as being more plaine and ſimple, without the changing of any word from his owne ſignification, and alſo becauſe it more fitly anſwereth to the deliuerance of the people of Iſrael, vntounto which it is manifeſt he here alludeth: and laſtly, becauſe it well agreeth with the like place, Ezech. 20. 34. 35. 37. where the ſame alluſion is vſed.Ezeth. 20. 34. 35.
And this is the firſt benefit. The ſecond is expreſſed in theſe words; and I will ſpeake friendly, or comfortably vntounto her. The originall hath it thus; and I will ſpeake vntounto her heart: by which is ſignified that he would ſpeak vntounto her ſuch pleaſant and acceptable words, as ſhould repleniſh her hart with true ioy and comfort, though they were in the middeſt of the wilderneſſe of affliction. And thus this phraſe is vſed, Eſa. 40. Eſa. 40. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. Ioh. 11. 19. 1. Theſſ. 2. 11.1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. And ſo in the new Teſtament, whereas it is in the Greeke, they comforted any, the Syriacke hath it, they ſpoke with their hearts. So Ioh. 11. 19. 1. Theſſ. 2. 11.
The meaning therefore is, that as when hee had brought his people into the wilderneſſe, he ſpake vntounto them, deliuering his law, vntounto which were annexed manifold promiſes of his great benefits, by which the people for the preſent were ſomewhat comforted in the middeſt of the afflictions which they ſuffered in the wilderneſſe; ſo hee would in the time of the Goſpell, after hee had deliuered his people out of the thraldome of ſin and Satan, ſpeake comfortably vntounto them whileſt they were vexed and moleſted with manifold afflictions in the wilderneſſe of the world, that ſo being filled with conſolation, they might patiently and cheerefully through the middeſt of theſe miſeries march towards their heauenly countrie. Now this ſpeech of comfort of which he here ſpeaketh, is nothing elſe but the glad tidings of the Goſpell, wherein we are aſſured of our deliuerance out of our ſpirituall thraldome vntounto ſinne and Satan, of the free pardon and remiſſion of all our ſinnes, of our peace and reconciliation with God, and of euerlaſting happineſſe which Chriſt by his death and merits hath purchaſed for vsus. The which ſpeech of the Goſpell is much more effectuall for our comfort and conſolation, then the ſpeech of the Law. For then the Lord ſpake to the eare, but now hee ſpeaketh to the heart; that comfort was but for the preſent, becauſe being grounded vponupon the condition of their obedience to the law, that prouing impoſſible their comfort was changed into horror and deſpaire; but this is eternall, hauing his foundation not in our owne workes and worthineſſe, but vponupon the free merciemercy of God, and merits of Chriſt, apprehended by a liuely faith. And laſtly, becauſe the Goſpell offereth vntounto vsus farre greater benefits, then we are promiſed in the Law, and therfore filleth our hearts with greater comfort. And of this conſolation the Apoſtle ſpeaketh, 2. Cor. 1. 3. 4. 5. 7. 6. Act. 9. 31. 2. Cor. 1. 3. 4. 5. and 7. 6. Act. 9. 31. Luke 2. 25.Of which our Sauiour Chriſt is the principall cauſe, and therfore he is called the conſolation of Iſrael: Luk. 2. 25.
And ſo much for the meaning of the words. The doctrines The Do∣ctrines. which from hence ariſe are theſe. Firſt, we may obſerue, that howſoeuer the Lord being prouoked to iuſt diſpleaſure by The Lord doth not retaine his anger for euer.the ſinnes of the people, doth not onelyonly threaten his iudgements, but alſo inflicteth deſerued puniſhments, yet he doth not retaine his anger for euer, nor yet delighteth in the afflictions of his Church; but hauing with his fatherly chaſtiſements humbled them and brough them vntounto vnfained repentance, hee turneth his frownes into ſmiles, his threatnings into promiſes, his iudgements into merciemercy, and withdrawing their afflictions and puniſhments, hee multiplieth vponupon them his gratious benefits: For hee is ſlow to anger, but abundant in goodneſſe and truth, Exod. 34. 6. 7. He will not alwaies Exod. 34. 6. 7. Pſal. 103. 8. 9.chide, neither keepeth he his anger for euer, Pſal. 103. 8. 9. And though he afflict vsus, yet he dealeth not with vsus after our ſinnes, nor rewardeth vsus according to our iniquities, as it is verſe 10. neither retaineth he his anger for euer, becauſe merciemercy pleaſeth him, as it is Mic. 7. 18. An example wherof we hauehave in this Micha 7. 18.place, where after his ſharpe threatnings he adioyneth gratious promiſes: likewiſe in the Iſraelites in ye time of the Iudges; in the Iewes lead captiue into Babylon, and afterwards reſtored: but there needs but few examples to confirme that, of which we our ſelues hauehave ſo manifold experience, &c.
Secondly, out of the connexion of this with the former The merciemercy of God infinitely exceedeth the merciemercy of mā.verſe, wee may obſerue how infinitly the merciemercy of God exceedeth the merciemercy of man: for whereas man being offended maketh this concluſion, becauſe hee hath iniured me, therefore I will reuenge my ſelfe vponupon him, the Lord contrariwiſe in this place concludeth, that becauſe the people had grieuouſly prouoked his anger by their obſtinacie in their idolatrie, and forgetfulneſſe of him, therefore hee would allure them to repentance by his benefits and ſpeake comfortably vntounto them; as though he ſhould ſay, Though they be ſo peeuiſhly obſtinate, that they care not wilfully and deſperately to go on in their ſins to their vtter deſtructiō, yet I wil not ſet my wiſedome againſt their follie, nor ſuffer their ſtubborne willes to croſſe my will and eternall counſell, but I will now begin to take care of them, ſeeing they will take no care of themſelues; and becauſe they hauehave nothing profited by all my threatnings and puniſhments, I will mollifie their hard hearts, and incline their ſtubborne and rebellious willes with my gratious promiſes and mercifull benefits. So that the Lord behaueth himſelfe like a tender hearted father, and we demeane our ſelues like ſtubborne children; though our ſtiffe harts relent not vnderunder his corrections, yet his heart yearneth at our paine, and he is ſooner wearie of puniſhing, then we of ſuffering puniſhment; and when his chaſtiſements will not ouercome our malitiouſneſſe, hee laboureth to ouercome vsus with his goodneſſe and kindneſſe: and as the carefull and louing Phyſition is not moued by the deſperate wilfulneſſe of his impatient patient, both refuſing that which is good for him, and eagerly ſeeking that which is hurtfull and pernicious, to giuegive him ouer to himſelfe, but vſeth the greater care and diligence, by how much the leſſe hee ſeeth that hee careth for himſelfe; and when he heareth for all his louelove and labour nothing but diſtempered and railing ſpeeches from his patient, is rather thereby mooued to pitie then reuenge: ſo dealeth the Lorde with vsus who are ſicke in ſinne, &c.
The vſe which we are to make hereof is, that we not onelyonly praiſe the Lord for this his merciemercy and goodneſſe, but alſo that wee ſtriue to follow his example, not ſeeking reuenge when wee are iniured, but ſtriuing to ouercome euill with goodnes, as the Apoſtle exhorteth, Rom. 12. 19. 21. and ſo Rom. 12. 19. 21.ſhall wee indeed approue our ſelues to bee the children of our heauenly father, as our Sauiour teacheth vsus, Matth. 5. Mat. 5. 44. 45.44. 45.
Thirdly, we may heere learne, that neither Gods terrible The Lord only leadeth to repentance.threatnings, nor ſharpe afflictions, are auaileable to worke in our hearts true repentance, vnleſſe the Lord allure and incline our harts with the inward operation of his holy Spirit, for the more God puniſheth, the more naturally we repine and murmure; and our ſteely hearts like the anuill, with more blowes do waxe the harder, and ſooner will we breake then bow, vnleſſe the Lord incline vsus: as appeareth in the example of Pharaoh, Saul, the Iſraelites, Eſay 1. 5. and in our owne experience.Eſay 1. 5.
Fourthly, we here learne, that the Lord is the principal and The Lord is the ſole cauſe of our conuerſion.ſole cauſe of our conuerſion, for vntill he incline and allure our hearts to leaue our ſinnes, and to returne vntounto him, neither his promiſes nor his threatnings, neither his benefits nor his puniſhments will worke in our hearts vnfained repentance. And as this is manifeſt in this place, ſo alſo in diuers other places of Scripture. Ieremie telleth vsus, that the Black-moore may as well change his skinne, or the Leopard his ſpots, as we can do good, that are accuſtomed to euill, Ier. 13. Jer. 13. 23.23. And therefore the Lord when he would conuert his people, ſaith, that he will giuegive them a new ſpirit, and taking the ſtoheart out of their bodies, will giuegive them a heart of fleſh, Ezech. Ezech. 11. 19. 36. 26.11. 19. ſo Ezech. 36. 26. And our Sauiour Chriſt teacheth vsus, that no man can come vntounto him, except the Father draw him, Ioh. 6. 44. the Apoſtle likewiſe ſaith, that before our conuerſion, Iohn 6. 44.we are not only ſick, but euen dead in our ſins, and therfore no more able to raiſe vp our ſelues from the death of ſin, to the life of righteouſnes, then a dead man to riſe out of his graue, Epheſ. 2. 1.Epheſ. 2. 1.
But it may be demaunded, that if this be ſo, to what purpoſe ſerueth the miniſterie of the Word, and exhortations to repentance, ſeeing he ſpeaketh in vaine, that perſwadeth a dead man to riſe to life? I anſwere, that the miniſterie of the Word, is the meanes of our conuerſion, which the Lord by the inward operation of his holy Spirit, maketh effectuall for this purpoſe, in the hearts of all his elect. Theſe exhortations therefore vntounto repentance are not in vaine, ſeeing the Lord worketh not vponupon men, as vponupon ſtocks and ſtones, but as vponupon reaſonable creatures, whom he exhorteth to repentance, and withall working vponupon their hearts, by his holy Spirit, inclineth them to performe that vntounto which hee exhorteth them; and as he outwardly commandeth, ſo inwardly he inclineth, and enableth them to do that which he commandeth: and hence it is, that our Sauiour ſaith, that the words which he ſpake were Spirit and life, Ioh. 6. 63. becauſe Ioh. 6. 63.they were not like the law, which only commanded, and did not enable to yeeld obedience, but being made effectuall by the Spirit, which gaue life vntounto them, they both enioyned and wrought in vsus true obedience.
And this the Prophet implieth, when as he ſaith, that the Lord will allure or perſwade them to turne vntounto him; ſo that his word is the inſtrument, whereby he doth not only moue vsus, but throughly perſwade vsus to true repentance: and this we may ſee verified, Act. 13. 43. in the example of Lydia, Act. 13. 43. 16. 14. 18. 4. 28. 23.chap. 16. 14. 18. 4. 28. 23.
The vſe which we are to make hereof is, that we yeeld vntounto him the whole praiſe of our conuerſion, and not with the Papiſts ſhare with him, aſcribing part of the glorie vntounto him, and part to our ſelues.
Secondly, ſeeing it is the work of God alone, we muſt not reſt in our owne power and ſtrength, for the effecting of this great worke, but we muſt call vponupon God for this grace, ſaying with the Church, Lament. 5. 21. Conuert vsus O Lord, and Lament. 5. 21.we ſhall be conuerted: much leſſe are we to deferre our conuerſion from day to day, as though it were a matter which we can eaſilie performe at our owne pleaſure, but conſidering it is the Lords free gift, let vsus receiue it when he offereth it, and turne vntounto him, when he allureth and perſwadeth vsus to repentance.
And ſo likewiſe becauſe it is the Lord alone, who allureth and turneth the heart, it behooueth al thoſe who would conuert others, not to reſt too much in the force of their owne eloquence, or the ſtrength of their owne reaſons, but to ioyne with their earneſt labour and endeauour, humble and hartie prayers vntounto almightie God, deſiring the aſſiſtance of his holy Spirit, by which alone their perſwaſions are made effectuall to perſwade.
Fifthly, we here learne, not to expect preſently vponupon our We muſt not expect ſecure peace after our conuerſiō.conuerſion vntounto God, and adioyning to the Church, ſecure peace and flouriſhing proſperitie: for after the Lord hath allured and perſwaded vsus to turne vntounto him, he leadeth vsus into the wilderneſſe of affliction, before he bringeth vsus to reſt in our heauenly Canaan. The world that hated our head Chriſt, will alſo hate vsus which are his members, as our Sauiour hath told vsus, Ioh. 16. 18. 19. Satan continually aſſayleth Ioh. 16. 18. 19.vsus, labouring to regaine vsus into his thraldome: and though we had no outward moleſtation, yet our inbred enemie the fleſh will not let vsus want comberſome trouble and vexation. And therefore let vsus not look for a paradiſe in this world, which was appointed for our pilgrimage, nor expect victorie and triumph, before wee hauehave vndertaken and finiſhed our warfare, neither let vsus imagine that we ſhall be conformable vntounto Chriſt in glorie, before we hauehave been conformable vntounto him in his afflictions, or that we ſhall raigne with Rom. 8. 17. 18.him, before we hauehave ſuffered with him; or finally, that wee can paſſe into the kingdome of heauen, but by many afflictions and tribulations. Examples hereof we hauehave in Adam, Act. 14. 22.Abel, Abraham, Iſaac, Iacob, Dauid, and in the Apoſtles, yea in our Sauiour Chriſt himſelfe, who firſt ſuffered, and ſo entred into glory. And this is that which our Sauiour hath forewarned Luk. 24. 26.vsus of in many places, Mat. 10. 17. & 26. 38. 16. 24. 24. 9. Iohn 15. 20. & 16. 20. 1. Theſſ. 3. 3. 4. 2. Tim. 3. 12. And therefore before we giuegive our names vntounto Chriſt, and make profeſſion of his Goſpell, but let vsus, as he counſelleth vsus, ſit downe, and with the wiſe builder count the coſt, leſt hauing begun this great worke, and not being able or willing to finiſh it, we expoſe our ſelues to deriſion. Let vsus with Luk. 14. 28. 2. Cor. 6. 8.the Apoſtle reſolue to go forward in our Chriſtian courſe, by honor and diſhonor, euill report and good report, and make full account, if we will be followers of Chriſt, to waite vponupon him with our croſſe on our backes: otherwiſe, if we embrace Chriſt and his Goſpell for worldly reſpects, we will be ready to forſake him when we ſee our hopes fruſtrate, with Iudas, Simon Magus, and Demas. And though for a time we heare the Word with gladnes, and bring forth the blade of a glorious profeſſion, yet when the ſunne of affliction ariſeth, it will wither, and in the time of temptation we ſhall fall away, Luk. 8. 13.Luk. 8. 13.
And theſe are the doctrines, which we are to obſerue out The Lord is the ſole author of all true comfort and only giueth it to the conuerted. 2. Cor. 1. 3. 4. & 7 6. Rom. 15. 5.of the firſt benefit promiſed in the former part of the verſe. Now out of the ſecond benefit, namely, the comfort and conſolation of the Church, promiſed in the latter part of this verſe, theſe things are to be obſerued.
Firſt, we here learne, that the Lord is the author of all true comfort, which hee imparteth onelyonly vntounto thoſe, whom hee hath firſt allured and perſwaded, that is, effectually called: for where there is no peace with God, nor peace of conſcience, there is no ſound comfort; but there is no ſuch peace till we be conuerted, and reconciled vntounto God, according to that, Eſa. 57. 21. Howſoeuer therfore worldlings may laugh Eſay 57. 21.from the teeth outward, yet they hauehave no ſound comfort, till the Lord conuert them, and ſpeake comfortablie vntounto their hearts, their mirth being continually checked with the pangs of an euil conſcience, which continually ſummoneth them to appeare before Gods iudgement ſeate. No Traitour being condemned, can hartely reioyce, till he hauehave his pardon, &c.
The vſe which we are to make hereof, is, that wee doe not ſeek for ioy & conſolation in worldly vanities, in the meane time being deſtitute of the comfort of Gods Spirit; but firſt let vsus labour for aſſurance of our true conuerſion, and then being at peace with God, wee ſhall be repleniſhed with the ioy of the holy Ghoſt. And ſecondly, ſeeing there is no true comfort till God the author of conſolation ſpeake vntounto our hearts, let vsus not ſeeke it elſewhere, but with the Apoſtle beg it at Gods hand by prayer: 2. Theſſ. 2. 16. 17.2. Theſſ. 2. 16. 17. God afflicteth his, but doth not ouerwhelme them with miſeries.
Secondly, wee heere learne, that howſoeuer the people of God after their conuerſion are lead into the wilderneſſe of affliction, yet they are not left deſolate to be ouerwhelmed with their miſeries: for though all other helps faile, the Lord himſelfe will ſpeake comfortably vntounto them, and keep them from fainting or ſinking vnderunder the heauieſt waight of affliction. Neither in truth is there any miſerie ſo intolerable, but it may be borne with patience and ioyfulneſſe of them, vntounto whom the Lord hath ſpoken by his word and Spirit, aſſuring them that they are reconciled vntounto him, and in his louelove and fauour, that they hauehave their ſinnes pardoned, and hauehave eſcaped condemnation, that all things ſhall worke together for the beſt; and that theſe momentanie and light afflictions 2. Cor. 4. 17.ſhall cauſe vntounto them a ſuperexcellent and eternall weight of glorie. Examples hereof we hauehave in Abraham, Iacob, Dauid, Elias, in the Apoſtles, Act. 5. 11. in the Theſſalonians, Act. 5. 11. 1. Theſſ. 1. 6.who receiued the word with much affliction, and with ioy of the holy Ghost, 1. Theſſ. 1. 6. And finally in all the faithfull, who being iuſtified through faith, and being at peace with God, doe not onelyonly reioyce vnderunder the hope of the glorie of God, but alſo in tribulation, Rom. 5. 1. 2. 3.Rom. 5. 1. 2. 3.
And therefore when we heare of, or feele ſharpe affliction for the profeſſion of the Goſpell, let vsus not bee daunted or diſcouraged, for the Lord when he hath brought vsus into this wilderneſſe will ſpeake comfortably vntounto vsus, he will not ſuffer vsus to be tempted aboue our power, but will giuegive a good iſſue to all our trials, and will ſo arme vsus with inward comfort, 1. Cor. 10. 13.that we ſhall eaſily indure all outward afflictions. So that when we are brought into the wilderneſſe of affliction, ſo far are we to be from doubting of Gods louelove and fauour, and of the comfort of his Spirit, that then aboue all other times wee are ſurely to expect them.
Thirdly, we are to obſerue the meanes whereby this comfort The meanes whereby God comforteth vsus.is deriued vntounto vsus, namely, by Gods ſpeaking vntounto vsus; the which ſpeech is twofold, the outward ſpeech of the Goſpell, containing the glad tidings of our reconciliation with God, and all the gratious promiſes of life and ſaluation in Chriſt; and the inward ſpeech of the Spirit, crying in our hearts, Abba, Father, and teſtifying vntounto our ſpirits that we are Rom. 8. 15. 16.the ſonnes of God. And hence it is that the Spirit is called the Comforter, Ioh. 16. 7. and our ſpirituall comfort the conſolation Ioh. 16. 7.of the Spirit, Act. 9. 31. If then we would hauehave this inward Act. 9. 31.ioy and comfort, let vsus with al diligence and attention, hearken vntounto the glad tidings of the Goſpell, and earneſtly deſire the Lord, that with the ſpeech of his word he will ioyne the ſpeech of the Spirit, and with them both repleniſh our hearts with this ſweete conſolation.
Fourthly, we may obſerue, when the Lord ſpeaketh comfortably God doth not ſpeake comfortably vntounto vsus till we be humbled.vntounto vsus, namely, not whileſt we liue in impenitencie and carnall ſecuritie, but after that hee hath brought vsus into the wilderneſſe, that is, after that wee are by manifold afflictions thorowly humbled; when hee hath brought vsus to a true ſight and ſenſe of our ſinnes, ſo that wee grone vnderunder them as vnderunder a heauie but then; and when he hath lead vsus as it were into a deſert of deſperation, by cauſing vsus to apprehend his anger, and the manifold puniſhments which are due vntounto vsus, &c. Where Gods Miniſters hauehave an example for their imitation, not to ſpeake the comfortable and glad tidings of the Goſpels to thoſe who ſit by the fleſh pots of Egypt, liuing in their carnall delights, with all ſenſuall ſecuritie, vntill firſt they be brought into the wilderneſſe of affliction, and be humbled in the ſight and ſenſe of their ſins.
Laſtly, wee may learne that it is the dutie of Gods Miniſters, Gods Miniſters muſt ſpeake comfort to the heart, and not to the eare alone. 1. Cor. 2. 4. 5.when they would repleniſh any with ſound comfort, not ſo much to ſpeake to the eare with wittie conceits, humane eloquence, and in the inticing ſpeech of mans wiſedome, but they muſt ſpeake to the heart in the plaine euidence of the ſpirit, and of power; otherwiſe their comforts will be but like Dauids muſicke to Saul: for as whileſt Dauid plaied Saul was eaſed, but when hee ceaſed, the wicked ſpirit returned and vexed Saul: ſo whileſt one afflicted in conſcience heareth their ſweete tunes of conſolation, which rather delight the eare, then touch the heart and conſcience, though for the preſent they may bring ſome refreſhing, yet when the ſound ceaſeth, the comfort vaniſheth, and their terrors and doubtings returne, and vexe them no leſſe then in former times.