An exposition of the prophesie of Hosea begun in divers lectures vpon the first three chapters, at Michaels Cornhill, London
Burroughs, Jeremiah, 1599-1646.

The Sixteenth Lecture.


HOSEA 2. 16. 17. 18.

And it shall be at that day, saith the Lord, that thou shalt call me us more Baali.

For I will take away the names of Baalim out of her mouth, and they shal be no more remembred by their name, &c.

And in that day will I make a covenant for them with the beasts of the field, and with the fowles of heaven, and with the creeping things of the ground: and I will break the bow and the sword, and the battell out of the earth, and will make them to lye down safely.

TO adde a word or two more about that principall Obser∣vation in these words opened the last day; god would not have his people to worship him in that way that Idolaters worship him; It hath alwayes beene the care of the Chur∣ches of God,* to distinguish themselves in wayes of wor∣ship from Idolaters. The Manichees were wont to keepe their fasts upon the Lords day, and upon that the Churches did utterly pro∣hibit the keeping of Fasts upon that day, because they would not doe as the Manchees did. Tertullian saith it is Nefas, a detestable wickednesse to fast on the Lords day. And Ignatius saith; to fast on the Lords day is to kill Christ. There is a notable and famous Tractate of Tertullians, con∣cerning a Christian souldier being in the Army of the Heathens, when they in honour of their Idol gods did weare upon their heads a coronet of bayes, he tooke his coronet, and instead of waring it upon his head, he held it in his hand, upon this there was a great mutiny in the Army, his fellowes storm∣ing at this, that one souldier should be in a different garbe from all the rest, surely this was some nice conscienced souldier, that (he forsooth) must not doe as others did, he must hold the coronet of bayes in his hand, whereas o∣thers wore it on their heads: The mutining of the souldiers came at length to the Officers of the Army, and upon that this Christian souldier was called to question, why he was in a different kinde of way from his fellowes; hee gives this answer, I am a Christian, and therefore it doth not beseeme me to doe as these doe, that we are the bayes upon their heads in honour of their I∣dol gods; upon that they were all in a mighty rage, against this souldier, and not only himself, but all the Christians that were neere hand were in danger Page  409 of a great persecution;* Nay, there was a great mutining amongst other Christians, that this one man for such a nicety should indanger not only him∣self but other Christians.*Tertullian therefore writes a whole Tractate to defend this Souldier for this his practice, and he saith of him, that he was ho∣lier then his holy brethren, who thought and presumed they might serve two Lords, that they might comply themselves for the avoyding of persecution with the Heathens in the observation of their superstitious way of worship; and he cryes out in an exclamation, in commendation of this Souldier; Oh most glorious souldier, who would thus venture himselfe, and not comply with Idolaters! and whereas some would pleade against him, even Christi∣ans, that would rather comply then indure the hazard, and say, where is it written in all the word of God that we should not weare bayes upon our heads? Tertullian answereth againe, Where is it written that we may doe it? saith he, we must looke into the Scripture to see what we may doe, and not thinke it enough that the Scripture doth not directly forbid this or that very particular. By this we see that some to avoid trouble and persecution, will as much as ever they can comply with the wayes of Idolatry, yet those that are of a true Christian heroick spirit indeed, will not comply with them, but will rather hazard the sorest persecution.

Thus it should be with us, we must not retaine any thing that hath been a∣bused to Idolatry, so as to keep the honourable memoriall of it; wee must not comply with Idolaters that way; and especially in regard of that great Idol of the Crosse (which we instanced in, the last day) not so far to retaine it as to bring it into the Ordinances of God, the very Sacrament, this puts a great honour upon it; yea and too too great an honour is put upon it in re∣serving it in the eminentest place of the City, and to thinke it is an ornament unto it, whereas it is indeed a great disgrace and dishonor, and retaines the memory of your fore-fathers superstition, which is their and your shame. Augustine sayes, it is better to dye with hunger then to eate that which is offered to Idols,* so far were these ancients from suiting themselves with I∣dolaters. Gabriel Biel saith the Church of Rome though meet to use lea∣vened bread, lest in unleavened they should seeme to be like Ebion the Here∣tick: and Bellarmine would not have Paul called Divus Paulus, but Bea∣tus, because Divus and Diana were the words of the heathen for their gods and goddesses. This promise to take away the names of Baalim comes in upon Gods reconciliation to his people. From whence the next note is, when God is reconciled to his people, there will be a thorow Reformation both outward and inward. Idolatry is cast out not onely from the heart but from the mouth, the taking away the names from their mouthes is a synechdo∣che, and notheth the uttertaking away of all wayes of Idolatry in the outward practice as well as in the inward affection. The more reconcilia∣tion there is with God, the more enmity against Idols and superstitious worship. A fruitfull signe then it is that we in England were never thorow∣ly reconciled unto God, because we never yet have cast off our Idols.

Page  410 As some remaynders of superstition abiding amongst us, did not long since break forth to most horrid and vile ways of false worship, so some remain∣ders of Gods wrath that hath been amongst us, this day breakes forth into a most dreadfull flame. When the people of the Iews shall be called again, and God shall be perfectly reconciled to his Churches, then Idolatry shall be perfectly rejected, and there shall never be so much as mention of their Idols any more, this Text aymes at those times, and shall perfectly be ful∣filled at that day, that is the day when God will do it.

They shall call me no more Baali, but Ishi, my husband.

Thence the note is,

When a people is reconciled to God,* then they call God theirs, my hus∣band, Isbi. Psal. 16. 3, 4. David professeth that he would not so much as take up their names into his lips, of which before. Now mark what follo∣weth presently upon that, ver. 5. The Lord (saith he) is my portion, when the Prophet is so taken off from Idols, as not to mention the names of Idols, then The Lord is my portion;* So here now Ishi, the Lord is my husband, now can we claim a peculiar interest in God indeed. This is the evil of sin, it hindereth a nation, a soule from clayming this interest in God. God is a blessed and glorious God, yea but what is that to this people, to this apostati∣zing people? what is that to this apostatizing soule? but when the soule comes into God, & comes off throughly to the work of Reformation, then this God is my God, Ishi, my husband. Can any comfort, any profit that you have in ways of sinne countervaile this great loss? you gaine some con∣tentment in the flesh, some profit in your estate, but you lose the comforts of your interest in God, what is your gaine now? thinke of this when any temptation comes, I may be yeelding to this temptation, get this content∣ment to the flesh, but I shall lose this blessed priviledg of clayming an inte∣rest in my God, I shall not be able to say, Ishi, my husband.

Thirdly, Ishi, The word compared with the former Baali, is a word of more love then the former. Baali is a word, though it signifies my husband too as well as Ishi, but it is husband under the notion of dominion, under the notion of power that causeth feare; but Ishi is a husband under the noti∣on of love and protection. Hence the note is,

God delights to have his people look upon him with love and delight.* It is Gods care, and it is his good pleasure that his people should not looke up∣on him so much as one that hath dominion over them, but that they should look upon him with joy and love, and call him Ishi. The more reconcy∣led we are unto God, the more have we the use of the loving appellations of God. For a soule to be alwayes under the spirit of bondage, to looke unto God only as the Lord of all, this is not so pleasing to God; but when you come to have the spirit of adoption, the spirit of grace, an Evangelicall spirit, that you can look upon him with love, and say Ishi, my husband, that title of love and goodnesse, this pleases God at the heart. It is reported of Augu∣stus that he would not have the title of Lord given to him, he refused it, and Page  411 would rather have his people to looke upon him under the notion of love as a father, rather then to feare him. It were happy that all Princes were of this minde, to desire that their people should rather love them then feare them! It is a most villainous, wicked, and cursed principle that is in some, who infuse into the spirit of Princes, let your people feare you, no great mat∣ter whether they love you or no. Suetonius relateth this passage of August∣us, when a poor man came to present a petition to him with his hands shak∣ing and trembling out of feare, the Emperor was much displeased, and said, It is not fit that any should come with a petition to a King, as if a man were giving meat to an Elephant that is afraid to be destroyed by him. God doth not love the bread of mourners to be offered up in sacrifice, hee loveth to have people come unto him with a holy boldnesse, with a filiall, not with a servile and slavish spirit. Christ laid down his life to redeeme us that wee might serve the Lord without feare.

Fourthly,*They shall call me Ishi, that is, My strength. The Church should looke upon Christ as the strength of it; Thy maker is thy husband, and who is he? The Lord of Hosts is his name, thy redeemer, the God of the whole earth shall he be called. When the people of God can look upon Christ their husband as the Lord of hosts, and their Redeemer as the God of the whole earth, then they finde quiet and satisfaction in their spirits, Psa. 89. 17. God is said to be the glory of the strength of his people; Though we be weake in regard of our outward helps, let us looke up to Christ our strength, he hath been our strength, he is the glory of it.

Fiftly,*I will take the names of Baalim out of their mouth, and they shal be no more remembred by their name. Repentance must be proportionable to mens sins. How doth that arise? before ver. 13. God charged them that they had forgotten him, They went after their lovers and forgat me, saith the Lord. Now saith God, your Idols shall be forgotten, your hearts were so far set upon your idols as you forgat me, now in your repentance your hearts shall be so much upon me as you shall forget your Idols. Those men who have beene so wicked and ungodly heretofore, that they have forgot God, God hath not been in all their thoughts. God expects now from them that their lusts should not be in all their thoughts. It is not enough that you for∣beare the act, but you must not roule the sweet of them in your thoughts you must not so much as remember them, except it be with the detestation of them. If there be not a proportion between your repentance & your former sins,* you may expect there will be a proportion between Gods wrath and your former sins, Further, They shal not so much as be remembred by their name, they shal not thinke of them. The note from hence is, all superstitious vanities though they may seem for the present never so glorious, yet in time they will vanish and come to nothing, God hath a time to make them so to vanish, as they shall not so much as be thought off. Col. 2. 22. it is said of the rudiments of the world, that are according to the Doctrine of men, they pe∣rish in the use, in the present use, that is, they effect nothing that they seeme Page  412 to be appointed for, there is no good cometh of them for the present, but in the very use they come to nothing; but time shall be that God will cause them all to perish utterly, and the very remembrance of them shall be taken away. It is true for the present while mens hearts are set upon superstitious wayes, O how glorious are they in their eyes▪ but these glorious things will come to nothing, whereas those Ordinances of God that seeme to be but meane things, wherein the simplicity of the Gospel appeareth, they shall appeare full of beauty, though for the present they seeme to be darkened, they shall be glorious in the eyes of the Saints to the end of the world.

Not long since what a stirre was there about the more then decent, even superstitious adorning of Temples, and building of Altars, and brave Ca∣nopies, what sumptuous things and fine knacks had they, and all to set out a pompous superstitious way of worship? this altogether prevailed; as for the purity and simplicity of Gods wayes and worship, how was it tram∣pled under feet as an unworthy contemptible thing? but these things that for a while seemed so glorious, begin to vanish, and wee hope ere long will come to nothing, the very memory of them shall perish, the purity of Gods worship, and the simplicity of the Gospell in Gods Ordinances shall recov∣er their beauty and glory when those braveries shall be no more.

7.* A true penitent cannot remember former sinnes without indignati∣on, for so is the meaning of the phrase, they shall not remember. Some of us may remember how we have beene intangled with wayes of false wor∣ship, and how we have fullyed and wrung our consciences that way, we said we would yeeld as far as we could, but indeed we yeelded further then wee could, for id possumus qnod jure possumus, we have cause to remember it with shame and confusion of face. Ye old men may remember the sins of your youth, but how can you remember them and speake of them with joy and meryment? that is an evil, yea almost a desperate signe, do you so remem∣ber the sinnes of your youth as to tell tales of the pranckes of your younger dayes with joy? you are in a high degree left of God, and given up to hard∣nesse, you shall remember them with shame and indignation, the sweet morsells of former sinnes coming up into remembrance should be bitter and sower unto you.

The last note is,* the taking off mens hearts from Idolatrous wayes, is a speciall worke of God, I will do it saith God. I will take away the names of Baalim out of their mouthes. Certainly the people in these times hung much upon their false ways of worship, they had many arguments for their way, no question but they had many distinctions to uphold it: but there shall come a day saith the Lord,* when I will take away the names out of their mouths. I will stop your mouthes, I will take off your hearts from all those Objections and reasonings you have had to maintaine such ways as those were, I will silence all, & then you shal see evidently & convincingly to your shame that you have been gulled by such vaine & false distinctions, I will take off all those ingagements your hearts were bound in, those being ta∣ken Page  413 off I will soon take you off from all. What a deale of stir hath God (that we may speake with holy reverence) to take mens hearts from wayes of false worship? What a company of distinctions and objections have men, their hearts clinging to them, being very unwilling to be taken off, now & then their consciences are wrung, yet they hold fast, and then conscience hath another wring, and then they another objection, and another distinction, and yet perhaps true grace lyes at the bottome after all this.

But God having a love unto them, by some way or other takes off their hearts, if he doth it not by settling truths upon the heart by his Spirit, he will doe it by some notable works o providence; we finde it by experience, so long as mens engagements hold, that they cannot enjoy their estates, liber∣ties and comforts, without yeelding to such wayes of superstition, they will not be taken off from them; they please themselves in this (and perhaps they speake what they thinke) that they doe nothing against the light of their con∣sciences; for why? their ingagements keepe off the strength of truth, that it comes not to a full conviction of conscience: But when God shall by any worke of his providence take off their hearts from ingagements, and then come and set before them the same truths that formerly he did, they come to see now a convincing evidence in those truths, they stand admiring that they saw it not before, wonder what the matter was, they read such bookes be∣fore that had the same arguments against their wayes, and for the truth, but they could not see the strength of them before, now they see it apparently, and they are ashamed of themselves every time they goe into the presence of God, they are confounded in their owne thoughts to thinke, that though truths were so clear before, they did not see them, now they see them with such cleareness, as they thinke they could lay downe their lives for them, whatso∣ever they suffer for time to come, they can never yield to what they have yeilded to heretofore: What is the matter? God hath come in with power, God hath taken off their hearts. God attributeth this to himself, I will take the names of Baalim out of their mouthes; whatsoever they have to say for the keeping of such names and reliques of Idolatry, yet I will come with power upon their hearts and take them out of their mouths.

Then indeed when God thus commeth the thing will be done. And let us take heed we doe not stand out too long, lest God come to take off our hearts by some dreadfull way of judgement or other; It were better our mouths were stopped, our objections silenced, and so all the reliques and re∣mainders of false worship were taken from us thorough the word and Spi∣rit of God: If that will not doe, God will come in some other way, and take the name of Baalim out of our mouths; And if wee will keepe the memory of superstitious wayes, God may extirpate the memory of them by such wayes as may prove fearfull unto us, and make our hearts to ake, and our eares to tingle. VVee have a notable passage for this, Ezekiel 6. 6. In all your dwelling places saith God, your Cities shall be laid waste, and the high places shall be desolate, (marke) that your Altars mayPage  414 be laid waste, and made desolate, and your Idols may be broken and cease, and your Images may be cut down, and your works may be abolished. Ob∣serve the Text, In all your dwelling places your Cities shall be laid waste; to what end? That your Altars may be laid waste; So that God will lay waste their Cities for this very end, that hee may lay waste their Altars; if they will not lay waste their Altars, if they will not abolish their superstiti∣ons that are amongst them, God will abolish their Cities, lay waste their Cities that he may lay waste their Altars. God hath begun to put it into the heart of our governors, the Parliament, to abolish many superstitious pict∣ures and crosses in divers places, there is yet one great one remaining, and we hope God upon the same grounds may put into their hearts the abolish∣ing of that.* It would be a dreadfull thing unto you, if God now calling up∣on us to cast out the remainders of all Idolatry & superstition, to lay waste all Idolatrous Pictures, Images and Crosses, if we should not come off, but that God should lay waste your Cities, to lay waste your Altars, Crosses, and reliques of Idolatry: You see God threatneth this here, as if God did not intend so much to lay waste their Cities, hee would preserve them, but because he could not (that we may speake according to the manner of men) abolish their Altars, but by laying waste their Cities, saith God, rather then your Altars shall stand, your Cities shall downe. God hath wayes, and most terrible wayes too to take away the memory of superstitious vanities; Oh that vve had hearts to joyne with God before he cometh in such a dread∣full manner to abolish the memory of such things! Were our Prelates in their power, such a speech as this could not be borne, when Master Vdal a godly Preacher in Queene Elizabeths dayes, was charged with such an ex∣pression. If it come in, (that is, the true government of Christ as he mean∣eth,) by that means that will make all your hearts to ake, blame your selves; for these words especially was he then condemned to be hanged; such was the rage and potency of the Prelates in those dayes: What I have said may be against the spirits of such as cleave to superstitious vanities, wee have no cause to feare the exasperating of these, for surely they cannot be more exas∣perated then they are for the present, and it were a foolish thing to exaspe∣rate and provoke God, for feare of further exasperation in those who are for the present exasperated even to the utmost against us. And if they were not, but the exasperation would arise new, what is the exasperation of vile men, to the abiding of the wrath of God upon us?

VERSE, 18. And in that day I will make a Covenant for them with the beasts of the field, and with the fowles of Heaven, and with the creeping things of the ground; and I will break the bow, and the sword, & the batteli out of the earth, and I will make them to lye downe safely.

In this verse God promiseth peace and security; peace, in regard of their deliverance from the beasts of the field, and fowles of the heaven, & creep∣ing things of the ground; Peace from the hostility of their adversaries, he will break the bow & the sword, & the battell out of the earth; And securi∣ty, they shall lye down safely.

Page  415 I will make a covenant for them with the beasts of the field, &c.

Some allegorize upon these words, the beasts of the field, they say are meant cruell wicked men; the fowles of the ayre, ambitious wicked men that are lofty in their thoughts & counsels; the creeping things of the ground, subtill adversaries, God here promises, they say, to deliver them from all these. But I desire not to fall upon Allegories, but when there is a necessity, therefore take the words literally, The beasts of the field, fowles of the ayre, and creeping things of the earth.* But how may God be said to make a co∣venant for his people, with the beasts of the field, and the fowles of heaven, and the creeping things of the earth? For to speake properly, no creature is capable of a Covenant with God, but onely the rationall.

The meaning is,* there shall be such an establishment of Gods worke up∣on the beasts and fowles, and creeping things for the good of his Church, as if God had bound them to doe them good by way of Covenant;* that way of God is called making of a Covenant with them; I will shew it you in a∣nother Scripture, Ier. 33. 20. If you can break my covenant of the day, & my covenant of the night, that there should not be day and night in their sea∣son, &c. How doth God make a Covenant with the day, and a Covenant with the night? Thus, there is an establishment of Gods decree upon the day, and upon the night, that it should be in such and such a way from the Creation unto the end of the world,* and that establishment is called Gods Covenant; so Oceolampadius upon my Text, I will order inviolably and unalterably, there shall be an establishing decree upon these creatures that they shall doe you no hurt but good.

From hence the notes are these.

First,* Sin hath caused enmity between man and the creatures; that is im∣plyed here, I will, saith God, make a Covenant (upon your reconciliation with me, and your reformation) with the creatures, now they shall be at peace with you, I will doe it, noting that by our sin there is grown enmity betweene us and Gods creatures. VVe have lost by sin a great part of our dominion that God gave us over his creatures, that was the result from that Image of God that man was created in. Therefore when you see any crea∣ture to rebell against you, bee put in minde your rebellion against God. It is true, God hath kept a little of mans dominion over the creature still, to the end that the world and humane society may be preserved. Sometimes you may see a little child driving before him a hundred Oxen or kine this way or that way as he pleaseth, it sheweth that God hath preserved somewhat of mans dominion over the creatures. But a great part is lost by our sin. If we that are the servants of God rebell against him, it is just with God that the creatures that were made to be our servants should rebell against us. And you who are Superiors, when any of your inferiours are stubborne against you, your servants, your children rebellious, raise your hearts up to this me∣ditation, My servant is rebellious against me, how have I been rebellious a∣gainst the Lord! my child is stout and stubborn against me, how hath my heart been stout & stubborn against the Lord my Father!

Page  416 Againe, peace with God brings peace with the creatures. I will make a covenant with the beasts of the field,*with the fowles of the ayre, &c. Job 5. 23. you have a strange kind of promise, Thou shalt be in league with the stones of the field, and the beasts of the earth shall be at peace with thee. This goes somewhat deeper then that which is here promised, there shall be a league, not only with the beasts, but with the stones of the field. How in league with the stones of the field? It is more easie to be understood, to be in league with the beasts of the field, for they are many times hurtfull unto us. But how with the stones of the field? There are many interpretations given of that place. Only thus much for the present. It was wont to be the way (and so it is still in many places) in setting the bounds of their fields,* they took stones which they set up for land-marks, and engraved upon their stones, to note to whom this or the other parcell of ground belonged. Now this is the promise, that the Lord would be so gracious to his people, that they should enjoy the bounds of their own habitations securely, they should not be wronged, their land-marks should not be taken away. The stones of the field shal be in league with thee, that is, the stones of the field that stand for your land-marks shall abide, and none shall take them away; I will pre∣serve your bounds, as if you were in league with the stones that are your land-marks, as if they had agreed with you, and were in covenant that they would undertake to stand, and to set out the bounds of your fields for ever: And the beasts of the field also shall bee usefull to you, and do you no hurt.

But you will say,* sometimes the beasts of the field doe hurt the Saints, how doth God make a covenant with them?

Many things might be answered to that,*vers. 17. of that place of Job he speaks of a time when God corrects and men despise not the chastning of the Almighty, now this in vers. 23. hath reference unto that time: that is, when any do make use of Gods correction, doe not despise it but in a reve∣rent way submit unto Gods hand of correction, then God will make this league with the stones of the field, and with the beasts of the earth. If God hath corrected you with any sicknesse, and you doe not profit by that sicke∣nesse, it is just with God that a beast of the field, that some or other crea∣ture should meet you, and be more terrible unto you then ever your sick∣nesse was. And the promise here in Hosea is to those that are reconciled to God, who have cast off their superstitious vanities: And because wee are not here perfectly reconciled, therefore this promise is not perfectly fulfill∣ed; But I make no question but the holy Ghost here aymeth at the tme of the call of the Jews, and then I believe that this promise shall be literally ful∣filled, and those other promises in Esay and other places, where God sayes he will make the Lion to eate straw with the Oxe, and the like, and that no venomous creature shall doe them hurt;* When the calling of the Jews shall be, the creatures shall be brought into such a kind of excellency in a manner as they were in Adam in Paradise, they shall come to the primitive institu∣tion, Page  417 the Lion was not at the first creation wont to live upon prey: the creatures were not made to prey one upon another, therefore the promise is that the Lion shall live in that kind of quietnesse as it was to do in Paradise, if man had not sinned; And at the calling of the Jewes it is very like there shall be such a restitution of all things (as it is called Acts 3. 21.) the creatures shall be restored to such a knd of excellency as it had at the first in the Creation: And though in part this may be fulfilled to Gods people, so as the beasts of the field shall do them no hurt, that is, if they prevail against them it shall be for some gracious ends that God aymsat, yet for the literall fulfilling of it it is reserved for that day. Thirdly, VVhen God is reconciled to his people,* shall the beasts of the field and the fowles of the ayre, and the cree∣ping things of the earth be at peace with the Saints? what a wicked and un∣godly thing is it then in men, that the more any are reconciled unto God, the greater enemies are they unto them? God promiseth when his people be reconciled to him, the creature shal be reconciled unto them; yet thou a vile wretch when thou seest one grow up in the wayes of reconciliation with God,* thy enmity increases towards him; what a horrible wickedness is this? it is more then bruitish by farre, it is desperate wickednesse; as it was with those Kings of Canaan, Iosh. 10. 5. assoone as the Gibeonites had made peace with Ioshua, and were in coveuant, the five Kings conspired against them, they lived quietly enough before with them, but when they heard that they had made a covenant with Ioshua, they presently conspired against them; Thus it is with many at this day, when you had your companions who would drink, swear, and break the Sabbath, and be unclean, and scorn with you, they were good fellowes then, how would you hug and embrace them, and delight in them? but so soone as God hath wrought upon their hearts, and they are brought from enemies to be reconciled unto God, now your hearts are opposite to them, now you look upon them as your enemies, now you hate them, now your spirits rise against them: O horrible & des∣perate wickedness! the Lord rebuke you this day, the Lord strike upon such a heart. Before Saul was converted hewas a man of repute, but assoone as he turned Christian, he was a pestilent, a seditious fellow, Away with such a man from the earth, he is not worthy to live, the next newes wee heare, forty of them conspired together, and bound themselves with an oath, that they would neither eate nor drinke till they had killed him.

Fourthly, I will make a Covenant, saith God, you shall have this mercy, and have it by covenant.

Mercy that commeth by Covenant is excellent mercy indeed.* The same mercy that cometh in by a worke of generall providence is nothing so sweet, nothing so firme as that mercy that cometh in by Covenant. When the Saints enjoy a mercy, though it be outward, they are not so taken with the mercy, for the outward part of it, because they have some comfort and con∣tentment to the outward man by it, but they are taken with it upon this ground, they see even this outward mercy cometh to them by vertue of Page  418 Gods Covenant with them, that sweetnesse and makes firme the mercy; when they goe up and down the field and the beasts come not upon them to destroy them,* they can looke upon their present safety as enjoying it in the Covenant. You will say, the wicked can walke up and down in the fields, and the beasts not destroy them.

Though they doe, yet a godly man hath more sweetnesse in this then he, in that he can see this his safety from the Covenant: when he rides a jour∣ney, his beast is not made an instrument of Gods wrath to dash out his braines, perhaps it is so with his wicked neighbour that rides with him, but that from whence the preservation is, is different, it is a mercy to the godly man form the Covenant that God hath made with him, to preserve him in all his wayes, it is but generall providence to the other; wicked men may have the same mercies for the matter of them that the godly have, yet there is a kernell in the mercy which onely the Saints enjoy.

There are two things observable in a mercy comming by Covenant.

[ 1] 1. It is more sweet. 2. More firme. More sweet, Psal. 25. 10. All the paths of the Lord are mercy and truth, to such as keepe his covenant. This is a sweet promise, a soule-satisfying promise, more worth then all the riches of your City, even that one promise; all the passages of Gods ordinary pro∣vidence are mercy and truth to those that keepe his Covenant. Marke, per∣haps they are mercies to you, there is a generall bounty you have in your or∣dinary preservation, but they are not Mercy and truth to you, there is the addition, they are Mercy and truth to the godly, that is, they are such mer∣cies as are bound to them by Covenant; Therein David rejoyceth, there∣fore saith he in the beginning of the Psalme, I will lift up my heart unto God, as amongst other reasons so for this, that all the paths of God are not onely mercy, but mercy and truth: You have beene preserved, and have had many mercies from God, Well, they are Gods mercies unto you, but are they mercies and truth to you? that is, Doe they come to you in a way of promise? Looke to that, there is the sweetnesse of a mercy, and it is a good signe of a gracious heart to looke more to the Originall whence mer∣cy commeth, then to the outward part of the mercy.

Secondly, They are more firme, Esay 54. 10. The mountaines shal de∣part, & the hills be removed, but my kindnesse shall not depart from thee: Why? For the Covenant of my peace shall not be removed. That mercy that you have, I give it in a way of Covenant, and the hills and mountaines shall depart rather then that kindnesse of mine shall depart.

5.* Is it such a blessed thing for God to make a Covenant with the beasts for us? VVhat a mercy is it then for God to make a Covenant with our soules? the Covenant that God makes with his people is a Covenant in Christ, there is mercy. It is a very observable place we have, Gen. 17. con∣cerning Abraham, you shal find there that in ten verses of that Chap. God repeateth his Covenant which he made with Abraham, thirteen times, to note thus much, that that was the mercy indeed that must satisfie AbrahamPage  419 in all his troubles, sorrowes, and afflictions: as if God should say, be satis∣fied with this Abraham, that I have entred into Covenant with thee and thy seed, I am a God in Covenant with thee. And 2 Sam. 23. 5. there is a notable Text, Although (saith David) my house be not so with God (as I de∣sire, as I expect) yet the Lord hath made me an everlasting Covenant, orde∣red in all things and sure; for this is all my salvation, & all my desire, al∣though he make it not to growe. Take this Scripture Christians, take it I say and make use of it in these times of trouble, though things doe not go as you desire yet say as David did, yet the Lord hath made a Covenant with us or∣dered and sure in all things, ands all our this isalvation and all our desire.

6.* Is this a mercy for God to make a Covenant with the beasts for his people? what a mercy is it then for God to make a Covenant with his Son for his people? It is that we are to blesse god for, that he will make a Co∣venant with brute beasts for our good, but that God will make a Covenant with his owne son for our good, for our eternall good. That God should bring the second person in Trinity; to be the head of the Covenant for us, what a mercy is this? Tit. 2. 1. the Apostle speaks there of eternall life that was promised before the world began, Why, what promise was there ever made before the world began? to whom was this promise made? who was there before the world began for God to make any promise unto? It was onely the Son of God, the second person in Trinity, and there was a most blessed transaction between God the Father, and God the Son, for our e∣verlasting good before the world began, and upon that dependeth all our salvation and our hope. When we reade the promises of the Gospel that the Lord hath given to us as branches of the Covenant of grace made with us, we are ready to think, we are poore weake creatures, we cannot keepe Co∣venant with God, we cannot performe the conditions of the Covenant: But Christians know this, thy peace, the salvation of thy soul doth not depend so much upon a Covenant God hath made with thee as upon the Covenant he hath made with his Son, there is the firmenesse, the original, the foundation of all thy good & thy salvation; and though thou art a poore weake creature that doth not keepe Covenant with the Lord, yet the Son of God hath kept Covenant with the Father, and hath perfectly performed all conditions the Father required of him, the worke hath been perfected by the Son, and here is our comfort. Raise your drooping hearts by this meditation.

The second part of this peace, and that is a promise of deliverance from hoftility, from the enemy, I will breake the bow, and the sword, and the battell out of the earth.

First,* Peace is a great blessing, it is a great mercy to have the bow and the sword broke. It is a part of the Covenant that God makes with his people, to take away the instruments of hostility. Esay 2. 4. God promi∣seth the breaking of swords into plough-shares and spears in pruning hooks.

You finde the contrary when God threatneth judgement to a people, Joel. 3. 10. he threatneth thus, to beate their plongh-shares into swords, Page  420 and their pruning hooks into spears, then they are in a sad condition. It is a great deale better that their swords should be beaten into plow-shares,* then that the plow-shares should be beaten into swords; that the speares should be made pruning hooks, then that pruning books should be made spears.

This peace is a most amiable thing, and lovely in all our eyes, every man desireth it, and God promiseth it unto his people in many places as a most speciall fruite of his love unto them. Esay 33. 10. Jerusalem shall be a qui∣et habitation, a tabernacle that shal not be taken down; And Num. 6. 25, 26. The Lord make his face shine upon thee and be gracious unto thee, the Lord lift up his countenance upon thee and give thee peace; the shining of Gods face appeareth in giving of peace to a Nation: therefore Jer, 16. 5. where God threatneth the taking away of peace, marke the expression, I have taken away my peace from this people saith the the Lord, even loving kindnesse and mercies. He doth not say I have taken away peace, but I have taken away My peace, and then, when My peace is taken away, I will e∣ven take away loving kindnesse and mercies, how easie were it to let out ones selfe in large discourses in the high commendations of peace? God tea∣ches us in these days to set a high price upon it. We have had a peace a long time and the Lord knowes we have not priced that mercy; now we know what a sad thing it is to have war in our Gates.* And if this be a fruite of Gods Covenant to have peace, we have cause to bewayle the breach of our Covenant. Surely there is a great displeasure of God out against us; this cup of blood that is prepared and powred forth and drunke in a great mea∣sure is a most dreadfull one, our brethren have drunke deepe of it, we have been afraid of it long since, we have heard of rumours of wars, and when the Cup was abroad we prayed that if it were possible it might passe from us, this Cup did passe and went to our brethren in Ireland, and now it is come unto us, the sword hath had its circuite, and now it is come amongst us, and that which is come is exceeding dreadfull, because our wars are not with forreign enemies, but Civill wars the worst of all. I have read in the Romane Chronicles, that in a battell between Sylla and Marius, there was a souldier by accident killed one, not knowing who it was, but after he was slaine he saw it was his brother, presently in anguish of spirit he ran his sword into his owne bowels. This we finde to be ordinary among us, even brother to be against brother, yea son against father of each side at this time. Cer∣tainly therefore it is time for us to fall upon our knees, and to be humbled before the Lord for the breach of our peace.

Peace is a sweet mercy, therefore pitty it is that it should not be improv∣ed, pitty is it that it should be abused. Oh how have we abused our form∣er peace! God gave us peace before, to what end? That we might be e∣difyed and so built up in the feare of God and comfort of the holy Ghost, as Acts 9. 31. it is said, the Churches had rest, & were edifyed, and did walk in the feare of God, and the comforts of the holy Ghost.

We have not made this use of the rest God hath been pleased to afford us, Page  421 but we have growne wanton with our peace, with this precious jewell, and just it is with God to take it from us.

And now we doe desire peace, but to what end? Still ayming at this e∣specially at this that we might have more freedome to satisfie our lusts, and to make provision for the flesh, that is the very ground of most mens desire of peace: whereas if we did understand the true worth of peace indeed, we would thinke it a very low end to desire peace onely to attaine this.*Ezek. 37. 26. Marke the promise that is there, I will make a Covenant of peace with them, it shall be an everlasting Covenant with them, and I will place them and multiply them, and will set my sanctuary in the middest of them for evermore. Yea that is a comfortable peace, to be desired indeed, when God by peace shall make way to set his sanctuary amongst us. If we did desire peace upon these termes, we might have peace sooner then we are like to have it.

Againe, Peace is sweet, therefore pitty it is that it should be falsifyed. Ps. 28. 3. there are some that speake peace to their neighbours, but mischiefe is in their hearts. It is pitty that such a precious thing as peace should be serviceable to mens lusts, that it should be pretended only to drive on a mis∣chievous designe, Peace is too good to be serviceable to mens base ends.

Yet further, Peace is a great blessing, therefore pitty it is that it should not be endeavoured for to the uttermost.* Yea cursed be that warre that hath not peace for the end of it, it is that which ought to be as the Embleme of e∣very souldier, to have it written upon his sword, Sic quaerimus Pacem, even thus doe we seek peace. It is a great deale better to have a war that aymes at, and works peace, then to have a peace that ayme at, and works war. It is true, war produceth very dreadfull effects, but war that shall bring forth peace, is better then peace that produceth war; and the more we do com∣mend peace, the more doe wee still commend that war that tends to the bringing forth true peace, rather then to seeke for a false peace that will pro∣duce most dreadfull war afterwards.

Peace is a great blessing from God, but we must take heed we buy it not too deare; we may say of this as we use to say of Gold, we may buy gold toodear.

You will say how is it possible to buy peace at too deare a rate?

Yes, if you give these three things for it, you have but a deare bargain of it.

First,* if you sell truth for it, selling any truth for peace, you buy peace too deare, for the least truth is better then all the kingdomes of the earth. It first cost the blood of Christ, and since hath beene watered by the blood of thou∣sands of Martyrs. [ 1]

Secondly, if you shall betray those that have beene most active for the [ 2] publique good, onely that you may be way of complyance provide for your own particular peace, this peace costs you too deare.

Thirdly, if you for love of peace shall subject your selves to tyranny or [ 3] slavery. This is peace at too deare a rate, and the posterity that comes after may curse that basenesse of spirit, and cowardlynesse of the generation that Page  422 went before, that should buy peace for themselves so deare, as to bring not onely themselves but their posterity under the bondage of miserable tyran∣ny and woefull slavery. It is true, it is a great deale easier for a man that is striving and fighting with his enemy, to lie downe, then to spend his strength with fighting and striving; he shal not spend so many of his spirits in the act of lying down, why will he we ary himself? is it not better to lye down up∣on the soft grasse then to tyre himselfe in combating? but if this man lye down, he hath his throat cut by his enemy; hath this man thinke you done wisely for himself? to prevent trouble, he hath lost his life, If we should be so weary of present troubles as to lye downe to have our throats cut by our adversaries, shall the generation to come commend either our wisdome or valor? It is true, when a stream runneth strong, you cannot expect to stopp that streame, but there will be some trouble in doing it; And the truth is, that war that is now o foot with us, though it hath much trouble in it, and many of our brethren suffer many hard things by it, yet let us know it is but to stop a streame of misery that was comming upon us, and it is better to undergoe some difficulties in the stopping the streame, then to be quiet, and so let it o∣verflow us, till all be past recovery. Our adversaries cry out that we are ene∣mies to peace, and they all for peace, that is they would have us to be so qui∣et as to let them doe what they list, they would faine have us so to love peace as to give up our strength to them, & to be irrecoverably under their pow∣er. Therefore let this generation be wise, for great things depend upon these present affaires of the kingdome, that concerne not only their own outward comfort, but the glory of God, and the good of their posterity to many ge∣nerations after.

I will breake the bow and the sword, &c.

It is God that bringeth peace as he pleaseth;* it is a great blessing, and it is Gods peculiar work to bring this blessing. We may treat and treat about peace, but untill God pleaseth to give a commission for peace, it will not be. If God commeth in with exceptions, our treaties and our plots will never do the work. [I] will breake the bow, saith God, Jer. 47. 6. O thou sword of the Lord, how long will it be ere thou be quiet? put up thy selfe into thy scab∣bard, rest and be still. The sword answers, How can I be quiet seeing the Lord hath given me a charge against Askelon, &c. Till God give a com∣mission to the sword it cannot rest and be still. Job. 34. 29. When he giveth quietnesse, who then can make trouble? and when he hideth his face, who then can behold him? whether it be against a nation or a man onely. If he cause trouble, who can make quietnesse? Oh no, none can. It is God that is to be looked at in breaking of treaties, it is God that hardneth the hearts of men that they shall not make peace untill his time come. Iosh. 11. 19. 20. a most remarkable text. There was not (saith the text) a City that made peace with the children of Israel save the inhabitants of Gibeon, for it was of the Lord to harden their hearts that they should come against Israel in battell that they might utterly be destroyed. Of all the Cities in Canaan that Gods Page  423 people came against, though Gods hand was very remarkable in going a∣long with them, working many miracles for them, yet the Text observeth that there was none that would make peace with them only Gibeon,* why? for was of the Lord to harden their hearts to come against Israel in bat tell that they might utterly be destroyed. God intended to destroy them, therefore God hardened them that they should not make peace with his people. God is the Prince of peace, therefore he disposeth of it as he will; Many devices may be in the hearts of men, they have many plots and contrivances, but the counsell of the Lord shall stand. Psalm, 29. 11. The Lord sitteth upon the floods, yea the Lord sitteth King for ever. The Lord will give strength to his people, the Lord will blesse his people with peace. That is not the peace for God to blesse his people with, for which they must lay open their throats to be cut, and betray his cause. God need give no strength for this, but Gods way is to give strength to his people, and then to blesse them with peace. We love peace, but let us look to have our peace thorow the strength of God: put those together, the Lord hath promised it, & do you pleade this promise; though we seem weak, yet the Lord will give his people strength, and so he will blesse his people with peace. We must work our peace by improving Gods strength, not thinke to get peace by a sluggish complyance, & a base unworthy yeelding to our adversaries, Jer. 14, 19. We looked for peace, it seemes they were in some treaties, and there is no good, for healing, and be∣hold trouble, all their treaties came to nothing: But mark what follows, ver. 20. We acknowledge, O Lord, our wickednes & the iniquity of our fathers; O Lord we dwell amongst people that are set on fire, we speake of peace, yea when they speake of peace they have mischiefe in their hearts, O Lord our wickednesse and the iniquity of our fathers is great, O Lord pardon our iniquity. This is the way to have peace, to make up our peace with God.

Thirdly,* Thorough Reformation is the way to bring peace, Mark how it riseth, They shall call me no more Baali, then will I break the bow; when they shall break of throughly their Idolatry, then will I break the bow & the sword; so long as they worship false gods, war shall be in their gates; but when they shall throughly reforme and set up my worship in that way that I wil have, then will I break the bow. That is the way if we could trust God for it.* Here is our baseness that we will not trust God in this way of peace, we are ready think that reformation will bring disturbance, O no, reforma∣tion is the way to a thorow peace. Let our wisdomes be pure, and then cer∣tainly it will be peaceable. We have a most excellent Scripture for this, Isa 33. 20. Jerusalem is there promised to be a quiet habitation, what follow∣eth? ver. 22. For the Lord is our judge, the Lord is our law-giver, the more we entertain him as judge, & our lawgiver, the more peace we shall have, Isa. 9. 7. Of his government & peace there shal be no end. When the govern∣ment of Christ commeth, then cometh peace. Zach. 6. 13. He shal rule u∣pon his throne, & be a Priest upon his throne, & the counsel of peace shal be between them both, that is, advance Christ in his Kingly Office as well as in his priestly Office, & then there shal be a counsell of peace.

Page  424 VVhat is the reason that the counsell of peace hath not prevayled to this day? We have cause to feare they have not beene set betweene both, be∣tweene the Kingly Office and Priestly Office of Christ to advance them both. Esay 32. 17. 18. The works of righteousnesse shal be peace, and the ef∣fect of righteousnesse quietnesse, and assurance for ever, and my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. See how the Holy Ghost addes one word to another, to shew that true peace is in the wayes of righteousnesse. When mens counsells for peace are crooked counsells, when they seek to company for their own ends, when the honour of God is not their chiefe ayme, it is just with God to dash all their counsels. Esay 59. 8. The way of peace they know not, saith God, there is no judgement in their goings, they have made them crooked paths, who∣soever goeth therein shall not know peace. Wee know the going of the ser∣pent is a crooked going, it windeth up and downe; so many of our Coun∣sellours of peace have gone like the serpent, winding up and down in their carnall policies, they have not studied reformation, but have gone in crook∣ed paths, and therefore they have not brought forth the true effects of peace. But one place more, Jer. 31, 22. 23, there the Lord speaks concerning his people, when he was about to deliver them from captivity, How long wilt thou goe about? that is, you doe not goe on the right way, you compasse a∣bout, you have fetches because you meet with difficulties in your way, you thinke by this and the other meanes to avoid troubles, but you shall goe on by a right line: what followeth? The Lord blesse thee O habitation of ju∣stice and mountaine of holynesse; Apply your counsels that way to be the habitation of justice and the mountaine of holinesse, and the worke is done, execute justice upon Delinquents that are in your power, and set up the Or∣dinances of God in the right way of worship, this is the way of peace, but all this while you have gone about, Oh that the Lord would deliver our great Councellours from going about. They shall lye down safely.

Hence the note is, onely Gods great peace bringeth safety, if we patch up a false peace upon base & unworthy terms, we must not thinke to lye downe safely; but when God promiseth peace a fruit of the Covenant, then it fol∣lowes, they shall lye downe safely,* And I suppose none of you would have a∣ny other peace but such a peace as you may lye down safely, and how is it possible do you think to lye downe safely, except the Lord destroy the evill beasts out of the land? Levit. 16. 5. I will give peace in your land, and you shall lye down, & none shall make you afraid, and I will rid evil beasts out of the land. What is the end of our war at present, but to rid the evill beasts out of the land, that so we may lye downe safely? Can you thinke to dwell safely so long as so many evil beasts are in the land, & so exasperated in the highest of all their rage? Certainly, if a false & a patched up peace should be made, we were in a mosticle & hazardous condition, especially those who have appeared for the Cause of God; those who have shewed themselves most faithfull, can they lye down safely in the confidence of such a peace?

Page  425 If you have the hearts of true English-men, you would never desire any other peace, but such as that you and your brethren, your Ministers, & those Worthies in Parliament, and all that have appeared for you, might lie down safely, Acts 27. 13. 14. we reade of a soft south-wind, that did blow, but the Text saith, that not long after there arose a tempestuous wind called Eu∣roclydon. So if we have a false peace,* it may blow as that south wind did, soft∣ly and still, but certainely the Euroclydon, the most terrible East-wind will follow after. 2 Chron. 20. 30. Jehosaphat was quiet, for his God gave him rest, Suppose we should be quiet, and our owne base counsells and our own complyances should give us rest, our quiet would never be security to us, there will follow dismall things afterward; but then is a people quiet safely, when we have the peace of God, together with the God of peace. Phil. 4. 7. The peace of God which passeth all understanding, keepe your hearts &c. Then presently, ver. 9. The God of peace shall be with you. We would be loth to be without the God of peace, then let us be loth to have any peace but the peace of God. You all desire Peace, and so the adversary pretendeth; take heed you be not deluded with vaine words; that which is your end in your thoughts, is their means to drive on their designes; and what good will such a peace doe you? you will be no more secure then you are, nay your danger will be far greater. Lastly, It is Gods owne gift to his people to lie down safely,* this is a further blessing then to have the sword and bow bro∣ken. We may be delivered from our enemies, but the Lord may afrighten our consciences with visions in the night, hee may terrifie us a thousand wayes, and take away our security, therefore he addeth this, I will breake the bow & the sword, and then I will make thee lye down safely. This is a precious mercy, it is recumbere faciam, in fiducia dormire faciam fiducia∣liter, I will make them lye down in trust and confidence, that is, to go to bed without any feare of evill to befall us afore morning. We little thinke what a mercy this is, we have many nights lain down safely, and slept quiet∣ly, and have risen up comfortably, you have little thought of the giving God the glory of this mercy. Many of our brethren in divers Countries would prize such a mercy now, when they goe to bed they are afraid of every little noice, and can scarce have a nights sleep, but are scared with Alarums.

What would some of our brethren give for one nights rest in safety, that when they goe to bed they might say, Well, I hope this night I shall have quiet rest, I shall not be troubled in my sleep. In many places they are faine to sleep in the day, and to watch in the night. It is true, here in the City you can go to bed & sleep quietly,* & rise quietly, Oh think of those that want this mercy, and give God the glory of it while you have it. It is a mercy of God, a great priviledge for the Lord to quiet our spirits in these dangerous times, in these trembling dayes, when every mans hands are upon his loyns. Many who are free from their adversaries, yet through the timerousness of their spirits they cannot have one nights quiet, they turmoyle themselves without own thoughts, Oh what will become of us hereafter?

Page  426 It may be the enemies will come, and we shall lose our lives, and all will be rent-from us, and this makes them that they cannot lye downe safely, though danger be not yet neere them, but when God is pleased to quiet the heart in the most troublesome times of all, that you can lye down securely, this is a choyce mercy, it is a fruite of the Covenant.

This mercy the Lord promiseth, Pro. 3. 23. Then shalt thou walke in thy way safely, thy foot shall not stumble. Mark the 24 ver. When thou lyest down thou shalt not be afraid, yea thou shalt lye down, and thy sleepe shall be sweet, be not afraid of sudden feare, for the Lord shall be thy confidence &c. This made good to one in these dayes is a Text worth gold indeed. So Ps. 107. 3. So doth the Lord give his beloved rest; others they labour and toyle, and they eate the bread of carefulnes and are mightily perplexed, but so doth the Lord give his beloved rest, that is, the Lord takes away care and thought from his beloved, and gives them rest, so that they can lye downe quietly as it were in his bosome.

There is a false est and security of the wicked when they make a cove∣nant with death and with hell, as Esay 28. 16. Ye have said, we have made a covenant with death & with hel, when the overflowing scourge shal passe through, it shall not come unto us; for we have made lyes our refuge, and under falshood have we hid our selves. This text is as proper a text to our adversaries as any I know in the Scripture, they promise to themselves all security and safety they make a Covenant with hell & death, but how? they make lyes their refuge, and under falshood have they hid themselves. Here is a security, and it is by a covenant, with hell & death; but this Text holds forth a lying down safely by vertue of another Covenant, even the Covenant of God, therefore it followes, ver. 16. Behold I lay in Zion for a foundati∣on, a stone, a tryed stone, aprocious corner stone, a sure foundation, he that believeth shall not make haste. It is an Observable Text concerning our times, there is a security upon that ground, the overflowing scourge will breake down all, but saith God, I lay in Zion for a foundation, a stone, a tryed stone, a precious corner stone, a sure foundation, he that believeth shal not make haste, you may be secure, though your enemies doe vaunt them∣selves and will boast in their own wayes, they have made a covenant with hell & death, yet for you I lay in Zion a stone, a sure foundation, he that believeth shall not make haste. Although God doth not come with his deli∣verance for the present, yet you who believe, quiet your selves, & lye downe safely, and do not make haste. A horse saith the Scripture, Psal. 33. 17. is a vaine thing for safety, they trust in the creature, ver. 18. but behold the eye of the Lord is upon them that feare him, they have a greater safety then if they had Troopes of horses lye about them to defend them, and ver. 20. Our soule waiteth for the Lord, he is our help & our shield, so Pro. 21. 31. The horse is prepared against the day of battel, but safety is of the Lord. Let us the resore cry with the Psalmist, Lord lift thou up the light of thy counte∣nance vpon us, then will we lye down in peace & sleep, for thou only makest us dwell in safety.

Page  427 Would you have quiet sleepe in these troublesome times? make your peace with God, if there be peace within, then you may lye downe safely notwithstanding all the rumors and tumults of war abroad, but if there be no peace in the heart, though you should live to see outward peace, your sins would dog you, they would pursue you, the terrours of the Almighty would be upon you, and you should not have one nights rest.

But Lord what is all this except we may have communion with thy selfe, except we may have communion with JESUS CHRIST? This is the voice of a gracious heart, therefore follows that blessed promise as a fur∣ther fruite of the Covenant that God would make with his people, saith the Lord, I will betroth thee unto my selfe, I will be yours too, there shall be a most blessed union and conjugall communion between you and me, you shall enjoy me in all the sweetnesse and love that the wife enjoyeth the hus∣band in, though you have most wretchedly departed from me, yet behold, I will betroth you unto me in righteousnesse and in judgement, & in loving kindnesse, and iu mercies.