Lectures Upon Hosea 1-4, Lectures 4 · Part 16
ANd thus much cōcerning the admonition. Now follow the reaſons wherby it is inforced, the which are of two ſorts; the firſt are taken from their ſinnes, the other from their puniſhments. Their ſinnes are firſt generally propounded, namely, that they were vndutiful, ſtubborne and rebellious, verſ. 16. And then they are more ſpecially expounded, to wit, that they had grieuouſly tranſgreſſed the firſt table, by their groſſe idolatrie, verſ. 17. and the ſecond alſo, both by intemperancie againſt themſelues, and by their adultery and extorſion againſt their neighbours, verſ. 18. Their puniſhments, which ſhould diſcourage Iuda from imitating their ſinnes, were two, the firſt was captiuitie, verſ. 16. the other ignominie and confuſion, verſ. 19.
And theſe are the particular branches, of this laſt part of the Chapter. Now we will entreate of them as they lie in order. Verſ. 16. For Iſrael is rebellious as an vnrulie heyfer: now the Verſ. 16 Lord wil feed thē as a lambe in a large place. In which words are The expoſition.contained two reaſons, to diſſwade Iuda frō aſſociating thē ſelues in too neere familiaritie and friendſhip with the Iſraelites, & eſpecially frō ioyning with them in their idolatrous worſhip. The firſt whereof is taken from their ſin, the other from their puniſhment. Their ſinne is contained in theſe words: For Iſrael is rebellious as an vnrulie heyfer. The meaning is, that the Iſraelites were exceedingly contumacious and ſtubborne, and euen wanton in their rebellion, and that they were become like out-lawes, who had ſhaked off the yoke of Gods gouernment; for ſo the word Sorerah, which is heere tranſlated rebellious, is taken elſewhere, as Deut. 21. 18. If any man hauehave a ſonne, that is (Sorer) ſtubborne and rebellious, foreign Deut. 21. 18.that is to ſay, who will not ſubmit himſelfe to his fathers gouernment, &c.
Now this their rebellious ſtubbornneſſe, is in liuely manner expreſſed by a ſimilitude taken from an vnruly heifer, the which is here contracted, but may be thus explicated; as the heifer which is well fatted, by running in a fruitfull paſture, groweth in time ſo wanton, that ſhe contemneth her maſter, ſhaketh off the yoke, gaddeth abroad and skippeth ouer hedge and ditch into other paſtures, rather for wantonneſſe then for hunger; ſo the Iſraelites being fatted by Gods manifold benefits grew thereby ſo wanton and rebellious, that they deſpiſed the Lord who ſed them, ſhooke off the yoke of his gouernment, denying to ſubmit themſelues to be ruled by his holy word, forſooke the Temple which was appointed by the Lord to be their paſture, wherein hee would feede them with his word and Sacraments, and broke into forbidden places, euen the hils, groues, and idolatrous Temples, where for wantonneſſe, and not for hunger, they fedde themſelues with the poyſonous hemlocke of idolatrie and Heatheniſh ſuperſtition, refuſing in the meane time the wholeſome food of their ſoules, Gods pure and ſincere worſhip, whereby they ſhould hauehave been fed to eternall life.
In which ſimilitude diuers things are implied: firſt, that the Iſraelites were contumatious and rebellious againſt the Lord, and that beyond all bounds and limits of humanitie; and therefore they are compared in their rebellion not with reaſonable men, but with vnreaſonable beaſts, to ſhew their ſtupiditie and brutiſhnes in this their ſinne.
Secondly, hee intimateth their audacious ſtubbornneſſe, whereby they were readie to reſiſt God to his face, in that he compareth them not to ſuch beaſts as ſhew their contempt of their maſter by their flight and running away, but to a ſtubborne and vnruly heifer, which will not only ſhake off the yoke, but alſo put at her maſter with her hornes.
Thirdly, here is implied their vnruly wantonneſſe, which would not ſuffer them to continue in one and the ſame Church with the Iewes, as it were in one heard and one paſture, but cauſed them after a wilde faſhion to ſeuer themſelues from the reſt, and to leape as it were ouer Gods fence, to aſſociate themſelues with the Gentiles, in their more then brutiſh idolatrie and damnable ſuperſtitions.
Laſtly, hee heere intimateth their wicked abuſe of Gods bleſſings, wherewith being as it were fatted and pampered to the full, they did not only vngratefully forget and forſake the Lord, but alſo rebelliouſly caſt off the yoke of his gouernment, and ſtubbornely oppoſed his will, and as it were in ſauage and brutiſh manner made head againſt him.
Now what could be a more forcible diſſwaſion to reſtraine all amongſt the people of Iuda, in whō there was any ſparke of grace, or dramme of goodneſſe, from conſorting with the Iſraelites in neere familiaritie, and much more in their Heatheniſh idolatrie, then this, that they were barbarous, yea brutiſh rebels againſt the ſoueraigne Maieſtie and moſt mightie King of heauen and earth, who after an audacious manner reſiſted and oppoſed againſt God, as it were to his face, and who had ſeparated themſelues from Gods true Church, and from the communion of Saints to ioyne with the Heathen people in their idolatrie, and that not being vrged through any neceſſitie, but of a waiward will and vnruly wantonneſſe, vntounto which they were come through the wicked and vngratefull abuſe of Gods bleſſings and plentifull benefits, wherewith they were fed and pampered, according to that, Deut. 32. 15. But he that ſhould hauehave bin vpright, when hee waxed fat, ſpurned with his heele. Thou art fat, thou art Deut. 32. 15.groſſe, thou art laden with fatneſſe: therefore hee forſooke God that made him, and regarded not the ſtrong God of his ſaluation: Amos 4. 1.
And this was the firſt reaſon, to diſſwade the men of Iuda Amos 4. 1.from conſorting with the idolatrous Iſraelites. The ſecond argument is taken from their puniſhment, in theſe words; Now the Lord will feed them as a lambe in a large place. Wherby is ſignified, that the Lord would bring vponupon the people of Iſrael all kinde of miſerable calamities, in the land of their captiuitie, wherewith he would tame their ſtubborne vnrulineſſe, and humble their haughtie pride.
But let vsus deſcend vntounto more particulars. In this puniſhment here threatned two things are to be conſidered: firſt, the time whē it ſhould be inflicted: ſecondly, the puniſhmēt it ſelfe. The time is expreſſed in the preſent tenſe: Now the Lord will feede them. Whereby is ſignified, that ſeeing they were growen to ſuch haughtie ſtubbornneſſe, in their rebellion, God would no longer indure it, but would take a ſpeedie courſe to abate their pride, maſter their vnruly ſtubbornneſſe, and to tame their wantonneſſe, by loading them as it were with calamities.
The puniſhment it ſelfe is expreſſed by way of allegorie: for as before he had ſignified their vnrulineſſe and rebellion, by a ſimilitude of an vnruly heifer, ſo now he ſetteth downe their abiect and miſerable condition, vnderunder the ſimilitude of a ſillie wandring lambe in a deſert place. As though hee ſhould ſay, Becauſe whileſt I fed them plentifully with my benefits, they behaued themſelues like wanton, ſtubborne and vnruly beaſts; I will out of hand ſtrip them of my gifts, wherewith they are too much pampered, and ſo loade them with miſeries and calamities, that they ſhall become as mild and tame as ſillie lambes, wandring in the wilderneſſe, and forſaken both of damme and ſhepheard.
By which ſimilitude the Prophet doth in moſt liuely maner decipher the miſerable condition of the people of Iſrael; for firſt, whereas ſheepe being ſociable creatures, delight in companie, and louelove to be in the flocke; it is vntounto them irkſome and tedious, when being ſtraied from the reſt, they wander alone in deſert places: but ſuch tediouſneſſe of life the Lord threatneth againſt the Iſraelites; for ſeeing they would not aſſociate themſelues with the reſt of his flocke, the people of Iuda, nor would bee content to be infolded in his Temple, as it were in their ſafe ſheepfould; but behaued themſelues rather like wanton heifers, then like the Lords ſheep, taking delight in gadding from the reſt of their companie and leaping into forbidden paſtures; therefore the Lord threatneth, that ſeeing through wantonneſſe they delighted in ſeparation, he would ſo ſcatter them amongſt the Heathen, that they ſhould not hauehave any flock to ioine themſelues vntounto, nor no fellowſhip or communion one with an other, but ſhould become like ſingle ſheepe, ſcattered here and there in vaſt and deſert places. And this is implied whereas hee vſeth the ſingular number, ſaying that they ſhould be feede, not as lambes flocking together, but as a lambe ſeuered from the reſt of his companie.
Againe, the good and ſaferie of the ſillie lambe herein conſiſteth, when as hee is vnderunder the gouernment and protection of his carefull ſhepheard, and may ſatisfie his hunger, either by ſucking his damme, or by nibling the ſweet graſſe in a pleaſant paſture: on the other ſide, no greater miſerie can befall the ſillie lambe, then to be forſaken of the ſhepheard, abandoned of the damme, and to goe wandring in the wilderneſſe, amongſt wolues and other ſauage beaſts, eſpecially being ſillie and ſimple in wit, vnable to make any ſhift by policie to eſcape danger, feeble and weake, not able to make reſiſtance againſt the leaſt violence; and ſlow of pace, hauing no hope to ſaue himſelfe by flight. For what can the poore lambe doe in this caſe, but wander vp and downe, fearing eueryevery ſhadow, and trembling at eueryevery noiſe, till he hauehave ſpent his ſtrength with bleating and crying for hopeleſſe helpe, or is pined with hunger, or is made a pray of ſome rauenous beaſt? But this the Lord threatneth ſhould be the condition of the rebellious Iſraelites; for becauſe they would not bee ruled by him their louing and carefull ſhepheard, hee excluded them out of his fould, and thruſt them from vnderunder his gouernment and protection; becauſe they deſpiſed their mother the true Church, he ſeuers and ſcatters them from her, ſo as they could not any longer ſucke her breaſts, nor receiue the milke of the word and Sacraments, for the relieuing their ſpirituall hunger; becauſe they could not be content to liue in that fruitfull paſture the land of Canaan, but like vnruly heifers tooke their chiefe pleaſure in ranging abroad, hee threatneth that hee would prouide a place for them large enough, for they ſhould hauehave the whole world to wander in, after they were led into captiuity, where their commons ſhould be no leſſe hard then full of danger; for it ſhould not be vntounto them like the land of Iſrael and Iuda, which was like a pleaſant paſture, hedged about on euerie ſide, with the ſtrong fence of Gods mightie power, and euer watching prouidence; but like a vaſt and deſert wilderneſſe, which being drie and barren, ſhould affoord vntounto thē but bare and ſlender prouiſion to ſuſtaine their liues; and being full of cruell and wicked men, as it were with ſo many wolues, beares, tigres, and lions, ſhould giuegive vntounto them continuall cauſe of feare, of being deuoured and deſtroyed, both in reſpect of their rauenous rage, and powerfull malice; and alſo their owne feeble weakneſſe in making any reſiſtance.
And this alſo was an effectuall argument to diſſwade the men of Iuda, from aſſociating themſelues with the wicked Iſraelites, ſeeing if they were copartners with them in their defection and rebellion, forſaking Gods true Church, Temple, and religion, to ioyne with them in their apoſtaſie, ſuperſtition, and idolatrie, they ſhould alſo participate with them in all theſe calamities and grieuous miſeries.
And thus much for the meaning of the words. The doctrines The Do∣ctrines. which ariſe out of them are diuers. Firſt, generally we may here obſerue, that as by nature we are inclinable to follow That we are hardly drawne from bad company when we are intangled with it.bad companie, ſo when wee are once intangled with it, wee are hardly drawne from it, with the beſt arguments and moſt effectuall diſſwaſions. An example hereof wee hauehave in this place; for when the people of Iuda had found a wicked ſweetneſſe in the ſocietie of the idolatrous Iſraelites, they were hardly drawne from frequenting their companie, and therefore the Lord thought it neceſſarie by his Prophet, to vſe ſo many forcible reaſons, ſome whereof are taken from the hainouſnes of their ſinnes, and ſome from the grieuouſnes of their puniſhments, to diſſwade the men of Iuda from haunting the impions fellowſhip of the Iſraelites. So how often and earneſtly did the Lord charge the people of Iſrael, when they entred into the land of promiſe, not to make any couenant, not to hauehave any ſocietie with the inhabitants of the land? as wee may ſee, Exod. 23. 32. Deut. 7. 1, 2, 3, 4. Exod. 23. 32. Deut. 7. 1. 2. 3.Notwithſtanding all which warnings, they kept them ſtill amongſt them, and would not quite expel them out of their countrie; as appeareth, Iudg. 1. 28. 2. 1, 2, 3. The like may be Iud. 1. 28. 2. 1. 2ſaid of Lot and his wife, who were ſo bewitched with ye pleaſures of Sodome, that they would not leaue that wicked cō panie, though they had ſtrong inducements ſo to doe, both in reſpect that their ſins were moſt outragious, as alſo in that Gen. 14.they had alreadie taſted of their puniſhments, being together with them ſpoyled of their goods and led captiue, had not God ſtirred vp Abraham to reſcue them. Yea and when God had abſolutely told them, that hee would deſtroy Sodome, and was now purpoſely come to execute his fierce wrath vponupon them, yet they made ſuch ſlow haſte to depart, that the Angell of the Lord was faine to vſe a kinde of forcible Gen. 19. 16. 26violence, and by ſtrong hand to draw them out of the citie. And after they were eſcaped the danger, though they had a direct prohibition from God, yet Lots wiſe looked backe, as being loth to depart, and longing to returne into this ſincke of ſinne. So how miſerably was good Iehoſaphat inſnared in that euill fellowſhip with Ahab and his familie, in as much as neither their horrible idolatries, and hainous wickedneſſe, nor Gods fearefull iudgements threatned and inflicted vponupon them, could weane him from their companie, 1. King. 22. 4. & 2. King. 8. 18 2. Chron. 20. 35 36.nor reſtraine him from entring into the neereſt contracts and alliances with them, to the vtter corrupting and peruerting of his houſe?
Now the cauſe hereof is partly the corruption of our own The fleſh and wicked worldlings are in neere alliāce.fleſh, the greateſt and worſt part of our ſelues, which, whileſt we continue here, holdeth great correſpondence and neere familiaritie with the world and wicked worldlings; and partly becauſe wicked men hauehave many worldly baits of pleaſure, and profit, which like Circe her poyſonous potions, doe ſo bewitch vsus, yt we hauehave no power at all to flee frō this wicked fellowſhip. But as Sampſon being ſpoyled of his ſtrength, was made an eaſie pray to the Philiſtims, who put out his eyes, & made him like a ſlaue to grind in their priſon houſe; ſo theſe curſed Dalilaes vſe all their bewitching charmes to rob vsus of our ſpirituall ſtrength, and then we are eaſilie ſurprized of our ſpirituall enemies, and hauehave the eyes of our vnderſtanding ſo blinded, that we cannot ſee either the helliſhneſſe of their behauiour, or the fearefull plagues which hang ouer their heads; nor hauehave any power or deſire to make any euaſion out of their pleaſing thraldome, vntill the Lord repaire our ſtrength by his holy Spirit, and worke in our hearts a true hatred of their wicked tyrannie.
The vſe hereof is, that we learne hereby to hate the companie We muſt ſhun the company of wicked mē.of wicked men, as well when they ſmile, as when they frowne, when they flatter and allure, as when they threaten and offer violence: ſeeing when they moſt fawne vponupon vsus, they moſt defile vsus; they mortally ſtab vsus, whileſt they kindly embrace vsus; and whileſt they are entred into moſt friendly parlies of peace and louelove, they are vndermining our State, and plotting treacherous treaſons againſt both our ſoules and bodies: eſpecially let vsus bee carefull to withſtand their firſt allurements, and turne away our eyes from their inticing baites, and euen ſtoppe our eares againſt theſe Syrens ſongs, before wee heare their charming notes: for if this worldly birdiime of wicked company, hauehave once taken hold of vsus, like ſillie birds the more we ſtriue, the more we ſhall be inuegled and made vnfit to flie from them; and if we do but giuegive them audience, they will ſo allure vsus with their bewitching tunes, that we ſhall hauehave no power to withhold vsus from their company, though Syren-like they entice vsus to come amongſt them, that they may deuour and prey vponupon vsus.
The ſecond thing to be heere obſerued, is, that both the The ſins and puniſhments of wicked mē, ſhould weane vsus from their company.ſinnes and puniſhments of wicked men, ſhould be effectuall reaſons to diſſwade the faithfull from frequenting their company; for theſe are the arguments which the holy Ghoſt here vſeth, to diſſwade the men of Iuda from reſorting vntounto the Iſraelites, becauſe they were rebelliouſly ſtubborne in their ſinnes, and like vnrulie heifers had ſhaken off the yoke of gouernment, and becauſe by theſe ſinnes they had made themſelues liable to Gods fearefull puniſhments of captiuitie, and manifold calamities, which in ſhort time ſhould bee inflicted on them. Concerning the former, we are not to vnderſtand it of all ſinnes, for then we ſhould auoid all companie in the world, for as much as all men are ſinners; but only of ſuch ſinnes as being wilfully committed, are alſo obſtinately defended. For when men are come to this paſſe, that they commit their ſinnes againſt their knowledge and conſcience, preſumptuouſly and with an high hand againſt God, and that after they hauehave been often inſtructed, admoniſhed and rebuked, both in priuate conference, and in the publike miniſtrie of the Word; when they become like vnrulie heifers, ſtubbornely caſting off the yoke of Gods gouernment, and do in rebellious manner oppoſe againſt God himſelfe, defending their ſinnes, and glorying in their wickednes, as the Iſraelites did in this place; then are wee carefully to flee and auoid all manner of familiar friendſhip, and fellowſhip with them. For firſt, whereas the maine end, why we ſhould reſort into the companie of wicked men, is, to inſtruct, admoniſh and rebuke them, that ſo we may reclaime them from their wicked waies, and conuert them vntounto God; for which purpoſe our Sauiour kept company with publicans and ſinners; this end is taken away through their contemptuous ſtubbornenſſe, and obſtinate contempt of all theſe holy meanes of their conuerſion: for here our Sauiour Chriſts rule taketh place, that wee muſt not caſt holy things vntounto dogs, nor pearles before ſwine, leſt they treade theſe precious iewels vnderunder their filthie feet, and turning againe all to rent vsus, as it is, Matth. 7. 6. And his example alſo Matth. 7. 6.ſerueth for our direction, for when the Scribes and Phariſies, obſtinately oppoſed againſt the meanes of their conuerſion, and rebelliouſly ſet themſelues againſt Gods reuealed will, he giueth ouer their company, and conſorteth himſelfe with publicans and ſinners. And ſecondly when there is no hope of conuerting them from their ſinnes, in regard of their obſtinacie and ſtiffenes in rebellion, there is great feare leſt they will peruert vsus in reſpect of our frailtie and faint weaknes in good courſes. And therfore as all wiſe men being in health, do auoid the company of thoſe who being infected with the plague, hauehave the markes and tokens appearing vponupon them, becauſe there is great danger of their infection, but no hope of the others recouerie; ſo if wee bee endued with any ſparke of ſpirituall wiſdome, we will carefully auoid thoſe, who are deeply infected with the contagious diſeaſes of ſinne, eſpecially when as by their ſtubborne contemning of all holy admonitions and wholeſome reprehenſions, they euidently ſhew that they are marked to deſtruction, and hauehave the plaine tokens of reprobation appearing vponupon them, ſeeing there is more danger that we ſhal be infected by their contagion, then there is hope that they ſhould be cured by our admonitiōs. And this was holy Dauids practiſe, as appeareth, Pſal. 26. 4. I hauehave not haunted with vaine perſons, neither kept company with the diſſemblers. 5. I hauehave hated the aſſemblie of the euil, and hauehave not companied with the wicked. And Pſal. 119. 115. Away from me you wicked, for Pſalm. 26. 4 5. & 119. 115.I will keep the commandements of my God.
Again, the imminent danger of Gods fearful puniſhmēts, which hang ouer the heads of wicked men, ſhould be an effectuall reaſon to perſwade the faithfull to auoid their company, ſeeing that as the Lord doth often ſpare the wicked for the godlies ſake, as appeareth, Gen. 18. 32. ſo hee doth ſometimes inflict temporall puniſhments vponupon the faithful, becauſe they are in the companie of vngodly men, as appeareth in the example of Lot, conſorting himſelfe with the Act. 27. 24. Gen. 18. 32. & 14 & 19. 1. King. 22.Sodomites, Gen. 14. & 19. and of Iehoſaphat entertaining neere familiaritie and friendſhip with wicked Ahab, 1. King. 22. Thoſe therefore who would not be deſtroyed with Corah and his accomplices, muſt ſeparate themſelues frō them, Numb. 16. 26. and they must come out of Babylon, who will not Numb. 16. 26. Apoc. 18. 4.be partakers of her plagues, Apoc. 18. 4.
The vſe hereof ſerueth to reproue ſuch, as conſort themſelues Thoſe reproued who cōfort with wicked men.in neere familiaritie and fellowſhip with thoſe, who by their daily practiſe ſhew their vnrecouerable and deſperate rebellion againſt God, and their prophane contempt of all goodnes; ſeeing hereby they notablie bewray their impietie towards God, and their extreme follie in regard of themſelues. For if they had any true louelove of God, or zeale of his glorie, they would not be familiar with thoſe that hate him, nor yet grace ſuch graceleſſe impes with their companie, who ſpend their whole liues to his diſhonor; and if they had any dramme of true wiſdome, to prouide for their owne ſafetie, they would not range thēſelues in the forlorne hope, nor venture their liues in that ſhip which is readie to ſinck; nor ioyne themſelues with ſuch wicked companions, who hauing committed high treaſon againſt the great King of heauen and earth, are daily in danger to bee attached, condemned, and led to execution.
Thirdly, we may here obſerue, that cuſtomable liuing in Cuſtomable ſinning maketh men brutiſh in their wickednes.ſinne, doth make men to become, not only inhumane and barbarous, but brutiſh in wickedneſſe; and therefore it is vſuall with the holy Ghoſt to decipher the diſpoſition of ſinners, by comparing them vntounto brute beaſts; as in this place he ſetteth forth the ſtubborne rebellion of the Iſraelites by likening them to an vnrulie heifer, who caſting off the yoke, is readie with violence to run againſt her maſter. So ye ſottiſh follie of the adulterer is deciphered, when as he is compared to an oxe led to ye ſlaughter, Pro. 7. 22. and his beaſtly filthineſſe, Prou. 7. 22.when as hee is likened to an horſe, neighing after his neighbours wife, Ier. 5. 8. The Prophet Eſay compareth ſinners Jerem. 5. 8.before their conuerſion, vntounto ſauage beaſts, as Lions, Leopards, Wolues, Beares, Aſpes, and Cockatrices, Eſa. 11. 6. 7. 8. Eſay 11. 6. 7. 8.And our Sauiour Chriſt likeneth incorrigible ſinners to filthie ſwine, and fierce bandogs, Matth. 7. 6. So the Apoſtle Matth. 7. 6.Peter compareth thoſe who after ſome ſhew and profeſſion of religion, do make a relapſe into their old ſins, vntounto a dog returning to his vomit, and to a ſow which being waſhed, walloweth againe in the mire, 2. Pet. 2. 22. Yea the Prophet 2. Pet. 2. 22.Eſay goeth further, and affirmeth, that vngratefull and rebellious ſinners are worſe then the brute beaſts, Eſay 1. 3. The Eſay 1. 3.oxe (ſaith he) knoweth his owner, and the aſſe his masters crib, but Iſrael hath not knowne, my people hath not vnderstood.
The vſe hereof ſerueth to ſhew the wretched and baſe eſtate of rebellious and vnrepentant ſinners, ſeeing howſoeuer The wretched eſtate of impenitent ſinners.they may ruffle it in their brauerie, be honorable in their titles, and hauehave the firſt place and chiefe ſeate whereſoeuer they come, yet are they no better then brute beaſts; yea in truth they are far worſe, as being in their diſpoſition whileſt they liue more malicious, vngratefull and rebellious, and after death far more miſerable; for well were it with them, if after they hauehave led a brutiſh life, they might in their death be like vntounto the beaſts which periſh; but it ſhall be farre otherwiſe, their death being vntounto them but an entrance into death eternall, and a paſſage into the torments of hell fire.
Secondly, this ſheweth the malignant qualitie of ſinne, The malignant qualitie of ſinners.which like Circe her poyſonous potions, transformeth men into beaſts, and maketh thoſe who were created according to the moſt beautifull image of God, to be more vgly and deformed in Gods ſight, then the moſt bruitiſh▪ and baſeſt creature. The conſideration whereof as it ſhould make vsus moſt carefull in auoiding ſinne, with all the baites, allurements and prouocations which incite vsus thereunto; ſo when we are defiled and deformed with the foule and filthy ſpots of our tranſgreſſions, we ſhould be as carefull to applie vntounto vsus the precious blood of Chriſt by a liuely faith, that thereby being cleanſed and purged, we may be reſtored to our former beautie and perfection.
Fourthly, we may here obſerue, that when a people profeſſing Thoſe who will not ſerue God, ſhall be made ſlaues to their enemies.religion, doe caſt off the yoke of Gods gouernment, and in the pride and ſtubborneſſe of their hearts contemne all meanes of their conuerſion, then the iudgements of God lie waiting at the dore, and are readie to enter vponupon them; and becauſe they will not ſubmit themſelues to be ruled by the ſcepter of Gods kingdome, he will thruſt them from vnderunder his protection, cauſe them to be led into captiuitie, and ſuffer their enemies to tyrrannize & inſult ouer them. So in this place, becauſe the Iſraelites were become like vnrulie Heifers, and would not beare the yoke of Gods gouernement, he threatneth that they ſhould become the captiues and ſlaues of their enemies, and vnderunder their tyrannical thraldome indure manifold miſeries and calamities. Many examples might be brought to cleare this point. In the time of the Iudges, when the people rebelled againſt the Lord, contemned his word, and denied him their ſeruice and allegeance, hee gaue them ouer into the hands of their enemies, as the Canaanites, Midianites, Philiſtines, and diuers others. When the Iewes would not ſerue the Lord their ſoueraigne King, hee made them ſerue tyrannicall Lords in a ſtrange countrie, both before and ſince the comming of Chriſt. When Manaſſes and Zedechias would not regard the word of the Lord, but perſecuted his Prophets, and made warre as it were againſt Heauen, the Lord pulled downe their pride, and broke their ſtubborne and rebellious hearts with the manifold calamities of a miſerable captiuitie. And this is that which the Lord threatneth againſt the rebellious potentates of the earth, who in furious rage combined themſelues againſt the kingdome of Ieſus Chriſt; namely, that he would vexe them in his ſore diſpleaſure: and becauſe they would not be ruled by the ſcepter of his word, he would craſh them with his ſcepter of yron, and breake them in peeces like a potters veſſell, Pſalm. 2. 2. 5. 9. So our Pſal. 2. 2. 5. 9.Sauiour Chriſt hath taught vsus, that thoſe his enemies who had ſhaken off the yoke of his gouernement, and would not let him raigne ouer them, ſhould be haled into his preſence and ſlaine before his face, Luk. 19. 27.Luk. 19. 27.
And ſurely this is iuſt with God, that thoſe who deny vntounto him their obedience and allegeance, which is the Lords lawfull right, both in reſpect of their creation, continuall preſeruation, and of thoſe manifold benefits which they hauehave receiued vnderunder his gouernement, ſhould be vſed as rebellious traitors, and feele the extreameſt rigour of his righteous lawes; that thoſe who will not bee ruled by the ſcepter of his word, ſhould be cut off with the ſword of iuſtice; and that they who will not ſerue their gracious Lord, who richly rewardeth their imperfect ſeruice, with the vnderſerued wages of both temporall benefits in this life, and eternall glorie in the life to come, ſhould in their bodies be yeelded vp to the tyrannicall gouernement of their inſolent enemies, who will reward their ſeruice with iniuries, indignities, and manifold calamities, and both in bodie and ſoule, become the vaſſals and ſlaues of ſinne, Satan, the world, and their owne vnrulie luſts, whoſe wages is eternall death, after a wretched and miſerable life.
The vſe hereof is, that we labour to conforme our ſelues in holy obedience vntounto the will of our heauenly King, and ſubmit our ſelues to be ruled by the ſcepter of his word; and then he will keepe vsus vnderunder his protection, defend vsus from the malice and furie of all our enemies, and greatly inrich vsus with his bleſſings and benefits. Whereas on the other ſide, if we deny vntounto him our allegeance, he will take no further charge of vsus, but will lay vsus open to the common ſpoyle; if we be proude he will finde meanes to humble vsus, if ſtubborne and vnrulie, he will take a ſpeedie courſe to tame and rule vsus; and if like vntamed heifers, we ſhake off the yoke of his gouernement which is light and eaſie, hee can hamper vsus well enough, by laying vponupon our neckes the yron yoke of our tyrannical enemies, which will gall vsus not onelyonly to the quicke, but euen to the heart.
Laſtly, wee may here obſerue, how wretched and miſerable The miſerable eſtate of thoſe who are thruſt from vnderunder Gods protection.their eſtate is, who for their rebellious ſtubburnneſſe, are thruſt from vnderunder Gods gouernement and protection. For they ſhall be as a lambe in a large place: that is; as the poore lambe is in a moſt deſperate condition, which wandreth alone in ſome vaſt wilderneſſe, without any ſheepheard to tend & defend him, or damme to feed him, in danger either of pining, or of deuouring; ſo alike wretched is their eſtate, who for their ſtubburnneſſe and vnrulineſſe, are thruſt out of Chriſts ſheepfold, from vnderunder his gouernement and protection. For whereas whileſt they were at his guiding, hee led them into his greene paſtures, feeding them with his ſweete milke, and pleaſant graſſe of his word and Sacraments; now they are depriued of this food of their ſoules, & ſo ſpiritually pined and ſtarued: whereas he fenced them in, and kept them from wandring, with the ſtrong hedges of his benefits, and gentle chaſtiſements; now the fence being taken away, they ſtray abroad, and wander vp and downe in the deſert of this world, both pinched with want of all ſpirituall foode, and expoſed to all maner of deſperate danger: whereas whileſt they were vnderunder his direction, they were vnderunder his protection alſo; who by his prouidence and power defended them from worldly wolues, and beares, and from that ramping and roaring Lion, & fierce red Dragon Satan, who daily aſſailed and earneſtly laboured to deuoure them: now being diſarmed of his aſſiſtance, they lie open to the common ſpoile, being altogether vnable either to ſlie away, or make reſiſtance. And this was the ſtate of the firſt rebellious ſheepe, our great grandfather Adam, when as by his Gen. 3. 7.ſinne he had made himſelfe naked: this was the caſe of the Lords flocke, the people of Iſrael, when as they alſo had Exod. 32. 25.made themſelues naked by their idolatry, whileſt they were in the wilderneſſe; and into this condition they often brought themſelues in the time of the Iudges. For howſoeuer whileſt they ſerued the Lord, they had proſperitie, peace, plentie of all things, and were ſo hedged in on all ſides, that all their enemies could not hurt them; yet when as they made a deſection from vnderunder his gouernment, and for their grieuous ſinnes were diſarmed of his protection, how ſpeedily did their enemies inuade them? how ſharply did they aſſault them? and how eaſily did they pray vponupon them? And finally when they made no end of prouoking the Lord to anger by their ſinnes, how miſerably were they ſcattered like ſheepe without a ſhepheard, and made a pray to the ſauage beaſts, the cruell Heathens; as the Lord threatneth in this place?
The vſe hereof is, yt we carefully keep our ſelues in Gods ſafe ſheepfold and pleaſant paſture, the true Church, and attentiuely hearken, and diligently obey the voyce of our great ſhepheard, and ſo wee ſhall not only be ſafe vnderunder his protection, but alſo be plentifully fedde with his abundant bleſſings. Otherwiſe, if we leaue our ſheepiſh nature, and become vnruly like vntamed heifers, the Lord will let vsus range at large, pinch vsus with penurie, and expoſe vsus to all the former dangers.