this place may be vnderstood but yet principally as I take it of the latter For whereas the people had long contemned Gods verball contentions by the Prophets and continued in their impenitency without any amendement the Lord now threatneth that he will contend with them after another manner namely by inflicting vpon them his reall Iudgements seeing words would not preuaile with them The like place to this we haue Gen. 6. 3. Therefore the Gen. 6. 3. Lord said my spirit shall not alwayes striue with man because he is but flesh and his dayes shall be an hundred and twenty yeers The meaning is that because the world was rooted in a desperate wickednesse and would not be reclaimed by his spirit preaching vnto them by righteous Noah therefore hee would no longer contend with them in verbal controuersies seeing they were wholy carnall and corrupt but would bring vpon them reall punishments and that within the space of an hundred and twenty yeeres vnlesse in the meane time they preuented his Iudgements by turning from their sinnes by true repentance So here the Prophet telleth them that because Gods word was of no force with them for their amendment the Lord would no longer thus striue with them and seeing his Prophets and their reprehensions were derided neglected and contemned therefore hee would take his owne cause into his owne hand and contend no longer verbally but really with them proceeding from words to blowes from threatnings to punishments The parties betweene whom this debate is are the Lord The parties betweene whom the controuersie is and the people of Israell which are here called the inhabitants of the land whereby he implyeth First that the Lord himselfe was now become their aduersarie seeing there is no controuersie or contention but betweene aduersaries as though hee should say the contention shall not be hereafter betweene you and the Prophets because ye contemne their persons as weake and base men and deride and neglect their admonitions reprehensions and threatnings as though they were false and rediculous but betweene the Lord himselfe and you who is most wise to finde out your sinnes and most just to punish them And this controuersie shall be begun in the Court of Conscience before the Tribunall Seate of Gods Iudgement where by the law which you haue transgressed you shall be conuicted and after shall be fully determined when as hee shall inflict vpon you such reall punishments as your sinnes haue deserued Secondly he hereby implyeth that the Israelites are guilty of enormious sinnes and grieuous transgressions when as he saith that the Lord hath a controuersie with them for such is Gods exact justice that he sueth none but such as are indebted vnto him neyther contendeth he with any but onely such as haue wronged and offended him Thirdly whereas he saith that the Lord had this controuersie with the Inhabitants of the Land hereby first he conuinceth them of their breach of Couenant which they had made with God for howsoeuer the Lord had made good his promise in driuing out the Canaanites and giuing vnto them the Land in possession yet they had broken their promise made to God violated their faith forsaken Gods true Religion and denied their obedience vnto his lawes Secondly he aggrauateth their sinnes and grose ingratitude in that after the Lord had cast out the Canaanites the auncient inhabitants of this country for their Idolatry and other sinnes and giuen this land to the people of Israell for their possession that therein they might make profession of his true religion and glorifie his name by worshipping and seruing him according to his will they neuerthelesse neither remembring gods judgements inflicted vpon the Canaanits nor his mercies multiplyed vpon themselues forsooke the couenant of their God broke his lawes committed idolatrie and all other outragious sinnes and so defiled the land with the same sinnes for the which the Canaanits were expelled in the which gods true religion holinesse of life and righteousnesse should haue raigned and flourished And this was the cause or matter of their inditement in all which the Prophet aymeth at this that he might bring the people to true repentance vpon some hope of their reconciliation for whereas he saith that the Lord had a controuersie with the people hee doth herein include a secret admonition that seeing the Lord was not only far mightier then they but also had the law equitie on his side therefore they should labour after reconciliation by turning vnto him by vnfayned repentance for other meanes there was none to escape his just judgements And this is indeed the maine end at which the Lord aymeth in all his threatnings namely that those his people whom hee threatneth hearing of his judgements might preuent and escape them by their repentance For as a louing father when he threatneth his child sheweth that he hath no desire to punish him seeing by threatning hee giueth him warning to desist from his faults that so he may escape so our gracious and heauenly father threatneth his judgements in the ministerie of the word that heareing them wee may auoyd them by forsaking our sinnes and humbling our selues before him and this end of the Lords contending with his people is plainly Esay 1. 18. Eze. 33. 10. 11. Ier. 18. 7. 8. expressed Esay 1. 18. Ezech. 33. 10. 11. Ier. 18. 7. 8. And so much concerning the cause why the Israelits are arraigned Now wee are to speake of the particular crimes The sinnes whereof the Israelits are accused and condemned whereof they are accused conuicted and condemned and these are of two sorts the first priuatiue or sinnes of omission verse 1. the second positiue or sinnes of commission verse 2. The sinnes of omission whereof they are accused either respect their neighbour or God himselfe those that respect their neighbour are reduced to two heads First sinnes of injustice vnder the word truth Secondly neglect of mercy The sinnes which respect God are all included vnder one namely that there was no knowledge of God in the land and consequently no religion no faith no obedience The first sinne whereof he accuseth them is that there The first sinne that there was no truth in the land was no truth in the land for the vnderstanding whereof we are to know that truth respecteth either the minde and hart and then it is called simplicity or integritie or else the outward carriage and behauiour and that either in our words or speaches which properly is called veritie or else in our workes and actions which is called justice or vpright dealing Whereas therefore he chargeth them that there was no truth in the land the meaning is that there was no simplicitie or integritie in their minds and harts no verity in their speaches nor justice in their actions and because vertues and vices are contraries without meane so that the denying of the one in a subiect capable of it is the affirming of the other therefore
common to those that are regenerate to slippe into the puddle of sinne but being defiled they are neuer at rest till they be washed and cleansed from their pollution with the blood of Christ applied vnto them by a true and renued faith but it is proper to the vnregenerate after they are fallen into this filthie sinck to wallow in it and to take their chiefe delight in their pollution It is incident to the faithfull to bee lead Rom. 7. 24. captiue of sinne howbeit being in captiuitie they are neuer quiet till they come out of this thraldome and obtaine desired libertie but it is peculiar to the wicked being made slaues to loue their bondage and being imprisoned as Satans vassals to delight in their prison and to be in loue with their greues setters and chaines of sinne wherewith they are held in his captiuitie The godly may do the euil they would not and neglect the good which they would do neuerthelesse they take no pleasure in their transgressions but they are delighted in the law of God in the inner man and it is as sweete vnto them as the honie or hony combe but to commit wickednes with the full swinge and consent of will to loath vertue and to be in loue with vice to offend God and to be well pleased when he is offended is the diuels badge whereby his seruants are knowne and distinguished from the seruants of God Lastly we here obserue that the Lord condemneth it as a great sin in the Rulers of Israel to take bribes and rewards in that not only thereby themselues were corrupted but also the whole state of gouernment disioynted and disordered because their bribing peruerted iustice and brought in impunitie and together with it all manner of sin and wickednesse But of this sinne my purpose is to speake more largely elsewhere and therefore I will heere passe it ouer ANd thus much concerning their sins Their punishmeÌ„t followeth Vers 19. The winde hath bound theÌ„ vp in her Vers 19 wings And they shall be ashamed of their sacrifices In which The exposition words he denounceth against them a double punishment the latter whereof is the effect of the former the first is captiuitie in these words The winde hath bound them vp in her wings the other is shame and confusion in the words following and they shall be ashamed of their sacrifices The former is expressed in a loftie allegorie wherein he resembleth the wrath of God pursuing the wicked Israelites to a swift winde or an vnresistable tempest and the people to dust or chaffe which thereby is caught vp and scattered ouer the face of the earth This similitude is here contracted but may be thus explicated As the wind catcheth vp the chaffe and carrieth it aloft with vnresistable swiftnes as though it were fast bound vnto his wings and hauing tossed it to and fro doth at last scatter it abroad vpon the earth so the anger of God stirred vp with the sinnes of the Israelites should seaze vpon them like a furious tempest and scatter them here and there in a miserable captiuitie amongst the Gentiles and nations who should be Lords ouer them The persons then thus to be scattered were the people of Israel signified by this word them which in the originall is expressed in the feminine gender and singular number ligauit eam hath bound her towit the nation of the Israelites or the tribe of Ephraim of which the former words are to be vnderstood The meanes whereby they should be thus scattered was the winde of Gods furie and fierce displeasure prouoked by their sinnes The like allegorie is vsed Iob 21. 18. Psal 1. 4. where it is Job 21. 18. Psalm 1. 4. Ezech. 5. 3. said that the wicked are as chaffe which the winde driueth away Ezech. 5. 3. Now the cause why he vseth this similitude was not only because these darke speeches were fit for a prophecie which is as a booke sealed vp vntill it be opened and expounded by the euent but also because in these few words being rightly vnderstood those heauie iudgements which were inflicted vpon the Israelites were most fully and fitly signified For first hereby is implied the suddennesse of this iudgement which should befall them when they least expected it for as a foule storme suddenly followeth a faire calme and the winde which commeth we know not from whence rusheth vpon vs with vnexpected speed so the Lord surprizeth the Israelites at vnawares with his heauie punishment of a miserable captiuitie and whilest they pampered themselues with the fleshly pleasures of drunkennesse and vncleannesse and hoarded vp the riches of iniquitie by bribing and extortion as though they were assured that they should neuer be dispossessed of them euen then suddenly the wrath of God attached them and brought vpon them the Assyrians who spoiled the land and led them into cruel bondage Secondly hereby is implied the swiftnesse of this iudgement which is here compared to the swiftnes of the winde and that wheÌ„ it goeth on Gods message with posting speed for as though the swiftnes of the winde were not quicke enough to expresse the speedines of Gods vengeance he giueth wings vnto it to double as it were his hast And thus this similitude is commonly vsed to signifie the hastie speedinesse of an action So when Dauid would in liuely manner expresse the speedie swiftnes which the Lord vseth in assisting his seruants and destroying his enemies he saith that He rode vpon the Cherub and did flie and he came flying vpon the wings of the winde Psal 18. 10. 2. Sam. 22. 11. and Psalm Psalm 18. 10. 104 3. 2. Sam. 22. 11. 104. 3. He maketh the clouds his chariot and goeth vpon the wings of the winde And in the same sense this similitude is vsed with prophane writers So Virgil Et ventis fulmiâ—â—s ocyor alis swifter then the winde or lightning Thirdly hereby is implied that this iudgement should come vpon them with such vnresistable furie that they should not be able by any meanes to withstand it and this is signified whereas it is said that the winde should binde them in his wings that is as they who are bound hand and foote are vtterly vnable to make resistance so they should bee so ouermatched and hampered by the Assyrians that it should be but folly to striue against their streÌ„gth seeing they should be debarred of all meanes whereby they might either defend themselues or offend the enemie And thus the vnresistable power of the Chaldeans is at large described Ioel. 1. 6. 7. 2. 2. 3. c. Joel 1. 6. 2. 2. 3. Fourthly hereby is signified the nature of their captiuitie namely that being led away by their enemies they should not haue any set place wherein they might rest and assemble themselues together for the performance of ciuill and diuine duties but that they should be tossed to and fro from post to pillar and be scattered and
let vs doe it in the loue of God which is the fountaine of euery good worke and in obedience to Gods commandement Secondly let vs propound as the maine ends of our actions the glory of God the good of his Church and our owne saluation Thirdly let our outward obedience proceede from the inward obedience of the heart and be done in sincerity and in vprightnes Fourthly let all be done in faith which by applying Christ and his pretious bloodshed vnto vs doth wash away the corruptions and imperfections wherewith our best actions are stained For though our actions in themselues be neuer so good yet if they be done in selfe-loue for our owne praise pleasure and profit without the sinceritie of the heart or true faith they are but glorious sinnes which displease God and make vs obnoxious to his iudgements and punishments Secondly we are here admonished that we doe not with Iehu and other hypocrites rest and content our selues in We must obey all Gods Commandements some one or two outward workes neglecting obedience vnto the rest of Gods Commandements assuring our selues that if our obedience be true and sincere it will be also whole and intire both in respect of the subiect and obiect that is both in respect of euery part of our selues who obey and in respect of al and euery of Gods commandements to which we are to yeeld obedience for true sanctification is not of one part alone but of the whole man and it maketh vs to hate all sinnes and to loue all vertues with the like affection although not in the same proportion Thirdly we here learne not to make our religion and the We must not make religion a cloake to couer our sins commandements of almightie God a cloak for our corruptions to couer our ambition malice cruelty morosity and other vices as Iehu did For if we do for corrupt and worldly ends imbrace and obey thē then when they wil not further but rather hinder vs in these respects we will cast them off and imbrace the contrarie sinnes and wickednesse according to the example of Iehu and all other apostates as appeareth daily by too too lamentable experience And so much for the sin of Iehu and his posteritie The fourth thing is the subiect or obiect of the punishment which is threefold first the house of Iehu by which is meant Iehu his posteritie which was destroyed by Shallum and so the kingdome taken from them namely Zachariah who was the last king of this family and the fourth from Iehu Here it may be demanded how it could stand with Gods How the child beareth the fathers sinnes Ezech. 18. 20. iustice to punish Iehues sinne in his posteritie seeing he saith that the child shall not beare his fathers iniquitie Ezech. 18. 20. I answere that the Lord may iustly punish the fathers sinne in the child by withholding his grace from him which he is not bound to giue him and so the child being destitute hereof and following his owne natural corruptions liueth in his fathers sin and transgressions and hereby iustly maketh himselfe obnoxious to Gods anger punishment It is true that the child is neuer punished with any positiue punishment for his fathers faults but for his owne sinnes into which being depriued of Gods grace he falleth For if he seeth his father sinnes and feareth and forsaketh them and indeuoureth to doe the contrarie workes of righteousnesse his fathers sinnes shall not be imputed vnto him but he shall liue in his owne righteousnesse as appeareth Ezech. 18. 14. which by Gods Ezech. 18. 14. infinite and vnlimited mercie oftentimes commeth to passe The vse hereof first concerneth parents that they be hereby Admonition to parents mooued to flee sin if not for their owne sake yet at least for their posterie seeing the child vnborne shall smart for their iniquities if the Lord as hee iustly may withhold his grace from them and suffer them to be carried away with their corruptions the which he often doth as he also threatneth in the second commandement Secondly the children of wicked parents may here learne Admonition to children of wicked parents carefully to flee their fathers vices and to indeuour to performe holy obedience vnto the Lord that so they may bee reconciled vnto him for if they follow their fathers steppes the Lord will certainely punish in them not only their own but also their parents sinne in the day of his visitation The second thing which here wee are to obserue is that God threatneth to begin his visitation with the King and God seuerely punisheth the sinnes of princes his posteritie because their owne sinnes were great and grieuous and also because they were accessarie to the sinnes of the people for whereas by their authoritie and good example they might haue restrained them from their open sinnes and stirred them vp to the profession and practise of righteousnesse and holinesse they contrariwise both by their law licensing idolatrie and by their practise liuing in it drew the people to follow their example and therefore the Lord first beginneth to punish them because they were the first agents and moouers vnto sinne So that here we may learne that it is not the great glorie and power of Princes which wil exempt them from punishment when God visiteth For howsoeuer they are gods Psal 82 6. 7. with men yet they are but men with God and as they shall die like men so shall they be punished like men neither shal their great authoritie and high place any thing priuiledge them Nay they aboue and before all others shall surely smart for it seeing they are seldome wicked alone but with their authoritie and example draw others into the like wickednesse The vse hereof concerneth not only Princes but also Magistrates and masters of families yea al that are in any place of authoritie ouer others that they most carefully auoide all sinnes especially such as are ioyned with scandall of their inferiours seeing against the day of Gods visitation they hasten and redouble their punishment The second obiect of this punishment is the state and Exposition kingdome in these words And will cause to cease the kingdome of the house of Israel The which punishment the Lord begun to execute presently after the ouerthrow of Iehues posteritie when as there were no lawful kings which gouerned the Commonwealth but such as vsurped the kingdome by treason murthers al outragious cruelty but it was fullie accomplished 41. yeeres after the death of Zachariah vnder the reigne of Hoshea when as all Israel were carried away captiue and neuer more had any kings of their owne to rule ouer them Where first wee are to obserue what a singular blessing Doct. of God it is when there is a continued sucession of lawfull Succession of lawfull Princes is a great blessing to a land Princes for it is the sinewes of a State wherein consisteth her chiefe strength which being cut
are once spoyled weakned maymed vvounded especially Gods spirit which by their presumptuous sinnes they haue grieued being departed from them The second thing to be obserued is that he comprehendeth All impietie comprised vnder vnlavvfull swearing all impietie and the whole breach of the first table vnder this one sin of vnlawfull swearing and as in the former Verse he had comprised all the sinnes of omission vnder the want of knowledge as being the fountaine of all the rest and the internall root from which they spring so here he comprehendeth all sinnes of commission vnder this one of abusing Gods holy name which is an external sin of the tongue First because it is an vndoubted signe an inseperable companion of all manner of wickednesse for hee that maketh no conscience of blaspeming Gods holy name by eyther false or vaine and idle oathes he maketh conscience of no sinne but would if he might with as little disgrace and danger doe it commit all manner of impietie hee that will not be restrained by Gods feare loue mercy goodnesse and the manifold benefits which he hath receiued of him from vaine swearing whereby he receiueth no profit but losse euen the losse of Gods fauour the assurance of saluation of a good conscience and of reputation amongst those that feare God nor any pleasure vnlesse he take like the Diuell himselfe a hellish pleasure in acting sinne and despiting God nor hath thereby any credit but rather is branded with the black marke of a prophane person hee that will contemptuously trample vnder feete the precious body and bloud of Jesus Christ which he spared not to giue for our redemption and so irreligiously scorne the greatest benefit that euer the Lord bestowed vpon vs it is not to be doubted but that this man what shew soeuer hee maketh is a prophane person who when hee is allured by the baites of the world riches honours and pleasures will not stick to commit any manner of wickednesse seeing he is ready to commit this horrible sinne of blaspheming gods name being induced therunto without any respect of the least good Secondly he implyeth vnder this one sinne of swearing all the sinnes commited against the first table because all these sinnes are linked together and so inseperably ioyned one with the other that whosoeuer is held in bondage vnder one of them he is subiect to the rest according to that Iam. 2. 10. Whosoeuer shall keepe the whole law and yet faileth in Iam. 2. 10. 11. one point he is guiltie of all The reason is because hee that wilfully neglecteth any part of Gods Law he doth not performe any one dutie as he ought in obedience to gods commandement and for the aduancement of his glory but for sinister respects for if out of a good conscience and the true feare of God he performed any duety then the same causes would moue him to performe all seeing God injoyneth one commandement as well as another as the Apostle there reasoneth Verse 11. The vse hereof is that we make conscience not onely of one but of all Gods Commandements and that we carefully auoyde not onely this or that sin as Herod did but all kinds and degrees of sin especially false or vaine swearing for this alone includeth or necessarily inferreth all manner of impietie and therefore let blasphemous swearers make at some times what shew of religion they will yet vve may safely and surely conclude with the Apostle as in the generall so especially of this sinne of blaspheming Gods Name that if any amongest you seemeth Religious and refraineth not his Iames. 1. 26. Tongne from customable swearing and vaine Oathes hee but deceiueth his owne heart and his Religion is in vaine Iames. 1. 26. The third thing to bee obserned is that the Lord conuinceth Why God condemneth all sinnes vnder the names of those which are greatest in that kinde and condemneth the Israelits of all their transgressions vnder the names of the greatest sins of that kinde as cruelty and oppression vnder the name of murther all manner of deceipt vnder the name of theft all kinds of vncleannesse vnder the name of whoring and adulterie And this he doth Reason The First First to giue vs to vnderstand that howsoeuer wee make small accompt of these sinnes yet in his sight vnjust anger is no better then murther deceipt though neuer so cunningly cloaked no better then theft and vnlawfull lusts are reputed in his estimate adulterie as our Sauiour also expoundeth the law Mat. 5. Mat. 5. Reason The Second Secondly that hereby hee might moue vs to a hatred and detestation euen of all sinne whatsoeuer and to make conscience of committing the least transgression Naturally wee minse sinne and extenuate it with vaine excuses this is but a small sinne and I would no body did worse I am content to leaue all grosse sinnes and therefore in this small trifle I hope the Lord will be mercifull vnto mee wee cannot here be Saints and to bee too scrupulous is to bee more precisethen wise But vnto such as thus extenuate their sins the Lord aggrauats them plainely affirming that their couetousnesse is theft their rash anger murther their inward lusts and vnchast speaches adulterie in his sight Reason The third Thirdly as the Lord by this meanes restraineth vs from committing the smallest sinnes so if wee haue fallen into them hee doth hereby humble vs and bring vs to serious repentance when as wee consider that those sinnes which wee haue innumerable times committed making no reckoning of them are reputed haynous in the Lords sight who is to bee our iudge so that hereby wee may be moued to lay our hands vpon our mouthes to desire with the Prophet that the Lord would not enter into judgement with vs to disclaime our owne righteousnesse and to hunger after the righteousnes of Christ to cease boasting with the Pharisee I am no extorcioner murtherer adulterer c. and to change the Pharisees brag into the poore Publicans humble praier God be mercifull vnto mee a sinner Fourthly whereas he saith they breake out like vnruly beasts Sinne if it bee not quicklie suppressed growes violent who would be held in by no sence like swelling streames which breake downe their banks and ouer-flow the whole country here againe wee may obserue the nature of sinne which if it be not quickly suppressed wil grow so violent contagious that nothing will restraine nor containe it with in any bounds The violence thereof if once it hath taken full possession of vs is such that neither Gods loue mercie and manifold benefits nor yet his law fearefull curse feirce wrath nor terrible judgements will restraine vs from runing head-long into it yea rather sinne will take occasion by the commaundement to worke in vs all manner of concupisence as appeareth Rom. 7. 8. And such is the contagious infection thereof that it will not be contained in the Rom. 7. 8. persons who are
those punishments both temporall and eternall which the Lord inflicteth vpon those who forget his law which that wee may auoyde wee are not onely with all reuerence to heare and receiue the word of God but also with all care and conscience to treasure it vp in our memories that so we may performe obedience therevnto in our liues and conuersations which if wee doe we shall be eternally blessed Iam. 1. 25. Iam. 1. 25. To this purpose let vs briefly consider of some meanes Of the meanes to help our memorie auoid forgetfulnesse whereby we may helpe our memories and auoide this sinne of forgetfulnesse The first is that we prepare our selues before we heare the word of God that our hearts may be fit grounds to receiue the seede of Gods word And this is done first by meditating vpon our sinnes which we desire should be mortified and on those vertues and graces wherein wee are weake or wanting and this will worke in vs an earnest desire to heare the word which is the Physick that will cure our corruptions the food which will nourish strengthen vs in all grace and goodnesse Now those who feede vpon this heauenly banquet with a hungry appetite and a good stomacke they will well digest it and retaine this wholesome nourishment whereas they who heare the word and receiue this food with cloied appetites they are ready as soone as they haue receyued it to cast it vp againe through forgetfulnesse Secondly before wee come wee must purge our hearts from all maliciousnesse and filthinesse and remoue out of our minds all our worldly businesses and distractions which will choak in vs the seede of Gods word and keepe vs from hearing and remembring it If then we would keep and lock vp the treasure of Gods word in the chest of our hearts wee must first cast out of it the base rags of worldly vanities for God and Mammon spirituall wisdome and worldly profanenesse will neuer dwell together Thirdly wee must before wee come haue recourse vnto God by hearty prayer desiring him that with his holy spirit hee will not onely open our eares that wee may reuerently heare his word but also write it in our harts so as it may neuer be blotted out So in the hearing of the word we are to performe these dueties if wee would retaine it in memorie first we must heare it with delight for if with Dauid we delight our selues in Gods statutes then we will not forget his word Psal 119. 16. Psal 116. 16. If we receiue it with joy as being that precious pearle which alone maketh rich then our hearts will be fixed on it for there as the treasure is there will the heart be also Secondly we must heare the word with great reuerence and attention fixing our eyes on the teacher as they on Christ Luke 4. 20. and our hearts vpon his words and so Luke 4. 20. that which is receiued with such attentiue reuerence will not easily slip out of memory Thirdly we must obserue the methode and order of our teacher how he deuideth his Text into seuerall branches and how he passeth from point to point and so the generall points being remembred will help vs to recall the particulars vnder them contained euen as the body of a Tree bringeth vs to the maine boughes the boughes to the braunches and the braunches to the little sprigges and leaues Lastly after we haue heard the word we are to help our memories by prayer meditation and conference for otherwise the foode of the word will be as meate vndigested which cannot abide in the stomacke or as the seede vncouered which is deuoured of the fowles as soone as it falleth on the ground ANd so much concernig the second sinne laide to the charge of the Priests the third followeth together with the punishment denounced against it Verse 7. As they were Verse 7 increased so they sinned against mee therefore will I change their glorie into shame The which words containe two parts Exposition first the Priests sinne secondly their punishment Their sinne was the vngratfull abuse of Gods abundant blessings and rich mercies multiplyed vpon them in these wordes As they were increased the more they sinned against me Where hee expresseth both the blessings multiplyed vpon the Priests and their abuse of them the blessings in these words as they were increased Whereby is signified not onely that the Lord had multiplyed the Priests in number but also and that as I take it more principally that he had increased them in riches power and dignitie aboue the rest of the people the which extraordinary benefites should haue wrought in them an extraordinary measure of thankfulnesse and care to glorifie God seeing he was the sole authour of all their preferment as he also implyeth whereas he saith not that they had thus increased themselues but that they were increased namely by the Lord their God Their sinne was their vngratefull abuse of these benefits in these words So they sinned against me that is the more I multiplyed my blessings vpon them the more they multiplyed their sinnes against me for thus this word So is somtimes taken as Exod. 1. 12. But as they vexed them so they Exod. 1. 12. multiplyed that is the more they vexed them the more they multiplyed as our translation also hath it So in this Prophecie Chap. 11. 2. They called them so they went from them that Hos 11. 2. is the more they called them the more they went from them This then was their sinne that whereas Gods liberall bounty towards them should haue made them thankfull to God and zealous of his glory contrariwise his benefites made them wanton proud and forgetfull of God and not onely negligent of all good duetyes but ready to commit any iniquitie and impietie against God The which sinne as it is odious in all so especially in the Priests as some also thinke it is implyed in the words against me which they translate Sic peccauerunt mihi they haue sinned to me wherby is intimated that the Priests sins who draw neere vnto God and not onely professe his law themselues but also teach others do more neerely touch the Lord dishonor his name and prouoke his wrath then the sins of the ordinarie people euen as the crimes of a Steward whom his Lord putteth in trust with the rest of the familie doe more discredite his maister and incense his anger then the faults of the common seruants The punishment denounced against this sinne is contained in these words therefore I will change their glorie into shame where by glory we are to vnderstand al those benefits of riches power and honour in which the Lord had increased them all which he comprehendeth vnder the name glory because they were their glory or the things wherein they chiefely gloryed So whereas he saith that hee would turne their glory into shame the meaning is that he would depriue them of all
Spirit Matth. 28. 20. Ioh. 14. 16. Fourthly he communicateth Matth. 28. 20. Joh. 14. 16. his person with vs and all his goods and benefits so that he is now become ours and all that belongeth vnto him his merits are our merits his satisfaction our satisfaction his obedience our obedience his righteousnes our righteousnes his holines our holines his wisdome our wisdome his kingdome our kingdome And so likewise these commune duties are performed by his spouse the Church in her measure and proportion for she loueth her husband Christ and setteth her heart and affections vpon him so as she can be content for his sake to forsake the world yea euen her own selfe She desireth to keepe her mariage faith abhorring all spirituall whoredome and labouring to reserue her selfe for her husband holy and vndefiled shee dwelleth with him and rangeth not abroad into the world but keepeth her selfe within her bounds and limits she communicateth her selfe and what she hath vnto him and hauing nothing else worth the gift she giueth him her heart praising and rendring vnto him all possible laud and thankes for all his benefits and offering vnto him with a sincere heart his pure worship and seruice by whose treasures alone she is inriched The same similitude is betweene their speciall duties belonging Special duties betweene Christ and his Church 1. Pet. 3. 7. peculiarly to either partie for as the husband being the head is to rule and gouerne his wife to instruct her as a man of knowledge to direct and counsell her to protect and defend her to cherish her as his owne flesh to prouide according to his power all things necessarie for her and to tolerate and beare with her infirmities as being the weaker vessell So doth Christ Iesus behaue himselfe to his spouse the Church for he gouerneth instructeth counselleth and ruleth her by his word and Spirit he protecteth her by his almightie power from all dangers and the furie and malice of all her enemies he prouideth for her by his alsufficient prouidence he cherisheth and nourisheth her as his owne flesh yea with his owne flesh and precious blood vnto euerlasting Ephes 5. 25. life and though she be full of infirmities and imperfections he beareth with her as being the weaker vessell for as the Psalmist saith He knoweth whereof shee is made and remembreth that shee is but dust Psalm 103. 14. Psal 103. 14. And so likewise as the wife subiecteth her selfe to her husband as to her head and gouernour obeying him in all things which are honest and lawfull as shee regardeth him with reuerent respect and ingenuously feareth his displeasure and in a word as shee demeaneth her selfe in all her words and actions modestly soberly humblie and quietly so as she may be most amiable to her husbād So the Church submitteth her selfe vnto Christ as vnto her only Lord and husband she performeth vnto him absolute obedience she reuerenceth him with awfull loue and feareth his displeasure aboue all worldly losse and to conclude in all her carriage and conuersation she demeaneth her selfe humblie and dutifully desiring nothing more then to appeare louely and amiable in Christs sight But yet in the degree and measure of performing these mutuall duties there is to be obserued a difference for Christ performeth them all most absolutely and in the highest degree of all perfection The Church performeth them also but yet in her measure and proportion that part of the Church indeed which is triumphat performeth these duties to her husband Christ in such a degree of perfection as the creature is capable of yet far short of that measure and degree in which her husband performeth them but the Church militant with much more weaknesse and imperfection for wheras she is partly regenerate and partly vnregenerate the spirituall part laboureth to performe all good duties vnto Christ but the flesh rebelleth and disobeyeth she delighteth to obey her husband in the inner man but she findeth another law in her members rebelling against the law of her Rom 7. 22. 23. minde which oftentimes leadeth her captiue to the law of sinne whereby it commeth to passe that all the duties which she performeth are so mingled with corruptions and stained with imperfections that were not her husband Christ infinite in mercie and compassion they would rather deserue his hatred then his loue and punishment rather then reward but such is his abundant goodnes towards his spouse that her imperfect obedience is accepted of him as perfect he respecteth not her deede but her will and regardeth not her actions but her affection and so that she earnestly desire and painfully endeuour in the integritie and vprightnesse of her heart to performe all duties of loue and obedience vnto him hee pardoneth her infirmities and washeth away the staines and spots of her corruptions and imperfections with his owne most pretious blood And this is the mariage betweene Christ and his Church of which the Prophet here speaketh Now let vs more specially intreate of the words themselues and of those points concerning this spirituall mariage contained in them And I will marrie thee vnto me for euer c. Wherein are contained two principall points first the espousals of the Church vnto The author of our spirituall mariage Christ and secondly the adiuncts or properties appertaining to this happie contract In the first is expressed first the author of this mariage secondly the act of espousing thirdly the parties contracted The author of this mariage is God himselfe and if we speak properly God the Father who ioyneth his Son in mariage with the Church by his holy Spirit so that this is not a match of our owne seeking or making for in our owne natures wee are alienated and estranged from God but God loueth vs first before we loue him and our Sauiour 1. Ioh. 4. 19. Christ wooeth the Church and with his gratious promises of innumerable blessings and benefits he winneth her heart and moueth her to affect him Ezech. 16. 8. Ezech. 16. 8. Now the instrumentall cause or meanes whereby God maketh this mariage are his Prophets Apostles and faithfull Ministers who are Gods ambassadours whom he sendeth to perswade and effect it as the Apostle sheweth 2. Cor. 5. 20. 2. Cor. 5. 20. Now then are wee ambassadours for Christ c. And therefore Paul saith that he had prepared the Corinthians for one husband to present them as a pure virgin to Christ 2. Cor. 11. 2. 2. Cor. 11. 2. Secondly the act of espousing is cōtained in these words The act of espousing I will espouse thee Whereby it appeareth that howsoeuer the Prophet vttereth these words vnto the idolatrous Church of Israel yet his meaning was not that God would make this new couenant of mariage with them but with the whole Church in the time of the Gospell consisting of all the faithfull both Iewes and Gentiles for seeing they had been of old married vnto God
good Phil. Phil. 2. 13. 2. 13. And instead of being restrained by Gods Law from sinne it taketh occasion by the commaundement to worke in vs all manner of concupiscence Rom. 7. 8. But it is onely Rom. 7. 8. Gods Euangelicall and spirituall word whereby we are restrained from sin and enabled to performe obedience when as the spirit giueth life and power to the dead and weake letter by the secret operation thereof maketh it effectuall for the working of that grace in vs which it requireth and to the stirring of vs vp to performe that duty which it enjoyneth Iohn 6. 63. Iohn 6. 63. The vse which we are to make hereof is first that wee yeeld vnto the Lord the whole praise of our obedience and of restrayning vs from committing those sinnes into which we see others fâ—l for he alone maketh the difference between vs and them Secondly that we doe not presumptuously trust in our owne strength thinking that wee are able to stand when others fall but let vs worke out our saluation with feare and trembling and whilest we think we stand let vs take heede of a fall As the Apostle exhorteth Phil. 2. 12. 1 Cor. 10. 12. And wholy distrusting in our owne strength let vs solye rest vpon the Lord and the power of his might Eph. 6. 10. And Ephe. 6. 10. to this end let vs remember the example of Peter Mat. 26 Mat. 66. 33. 74. 33. 74. And thinke with our selues that if this rock were shaken with the tempest of tentation that we who in comparison are but reedes cannot stand steady in our owne strength Lastly considering that Gods powerfull word and spirit vpholdeth vs from falling into sinne we learne continually to craue the Lords assistance and to make that praier which Christ hath taught vs O Lord lead vs not into temptation but deliuer vs from euill and then shall we finde the Lord true of his promise 1. Cor. 10. 13. For he knoweth how 1 Cor. 10. 13. to deliuer the godly out of tentation c. 2. Pet. 2. 9. 2 Pet. 2. 9. Fiftly wee may obserue how the Lord mingleth Mercy with Iudgement and euen in his corrections sheweth his God mingleth Mercie with Iudgement fatherly loue and compassion he will not presently receiue them to mercy but yet he doth not exclude them from it for euer hee correcteth them for a time but least they should faint he promiseth an end to their afflictions hee restraines his fauour and as it were banisheth them his presence not that hee intendeth vtterly to reject them but that they may be moued hereby more soundly and seriously to repent hee diuorceth them from him but in the meane while he reserueth himselfe for them and waiteth for their repentance that hee may restore them into his former fauour How infinite therefore are Gods mercies seeing his judgements are so full of compassion how sweet and comfortable is his loue bountie and goodnesse seeing the actions of his anger and justice are not without the mixture of such comfortable sweetnesse and if he be so gracious when he punisheth how gracious will he appeare when he rewardeth Many examples hereof wee haue in the booke of God when hee cast Adam out of Paradise he giueth him hope to inherite heauen Gen. 3. and when he threatneth him with labour and sorrow he promiseth him a Sauiour in whom he should haue joy and eternall rest When he threatneth captiuitie to the posterity of Abraham he limiteth the time which being expired he Gen. 15. 13. 14 promiseth deliueraunce Hee denounceth against Dauid 2 Sam. 12. temporall punishments but first he pardoneth his sinne and releaseth him of those eternall torments which he deserued Hee layeth vpon Leui a curse that hee should be scattered amongst his people as though he were not a Tribe and had no portion amongst his brethren Gen. 49. 7. but in this Gen. 49. 7. curse was included a blessing for he therefore scattered them that he might gather them vnto himselfe and depriued them of other portions that hee himselfe might be their portion and reward Deut. 10. 8 9. He caused Manasses to be led Deut. 10. 8. 9. captiue and to be bound in chaines but his captiuity was to bee preferred before his libertie his dungeon before his stately pallaces and his chaines of iron were better vnto him then his chaines of gold and most rich ornaments for 2 Chro. 33. God vsed his Captiuitie as a meanes to free him out of the captiuitie of sinne and Sathan his chaines to preserue him from the chaines of darknesse and his dungeon to keepe him from running head-long into the dungeon of hell The vse hereof serueth to comfort vs in afflictions when as we consider that they not onely proceede from loue but also are so tempred with mercy and compassion that they cannot hurt vs they are bitter indeed and vnpleasant vnto the tast but yet they are not poysons to kill vs but wholesome potions which our heauenly Physition hath wisely tempered to cure vs of the diseases of sinne and to purge away our corruptions and howsoeuer they may make vs sicke whilest they are in operation yet this sicknesse tendeth to the recouery of continuall health and to the attaining of eternall life ANd so much concerning the Widdow-hood of the Church of Israell Typically propounded Now wee are to speake of it as it is plainely expounded Verse 4. For the children of Israell shall remaine many dayes without a Verse 4 King and without a Prince and without an Offering and without an Image and without an Ephod and without a Teraphim Where he sheweth first who shall remaine in this estate of a mournfull widdow namely the children of Israell by which we are to vnderstand the ten Tribes who in the land of their Captiuitie were without Priest or Magistrate and not the people of Iuda who had both neyther yet is it to be vnderstood of the whole body of the people but onely of the elect Israelites for they onely remayned for a time without Ciuill or Ecclesiasticall gouernement and without publike meanes of worshipping eyther the true God or Idols for these they would not worship nor communicate with the Gentiles in their Idolatries and God they could not worship after that publike manner prescribed in his word seeing they were exiled from the Temple vntill Christ came who was their King Priest and Prophet which tooke away the difference of places and restored vnto the conuerted Israelites the publike meanes of seruing God whereas the reprobate Israelites euer remained without the true worship of God and not onely vnto a certaine time and were not without Images and Idols seeing they communicated with the heathen in their Idolatryes Secondly he setteth downe the time wherein they should remaine in their widdowes estate namely for the space of many dayes that is euen to the comming of their Messias Iesus Christ which from the sixt
Ignorance begetteth superstition hope blinded with Ignorance becommeth presumption and feare hereby is turned into desperation c. Secondly we here obserue that as ignorance is the fountaine Ignorance the cause of punishment of all sinne so also it is the cause of all punishment for vvhen a land is destitute of the knowledge of God then doth the Lord proclaime that he hath a controuersie with that people and that he will after a reall manner plead against them till he hath destroyed them with his Iudgements And indeed many are the euils which in the Scriptures are threatned against men for this sinne of Ignorance as for example the Lord threatneth that he will laugh at their destruction stop his cares at their prayers who hate knowledge Prou. 1. 28. He punisheth it with Captiuitie Esay 5. 13. Pro. 1. 28. Therefore my people is gone into captiuitie because they had no Esay 5. 13. knowledge With desolation Esay 27. 10. The defensed citie shal become desolate c. 11. For it is a people of none vnderstanding Esay 27. 10. 11 therefore hee that made them shall haue no compassion of them It bringeth destruction and moueth the Lord to forsake vs. Hos 4. 6. It maketh men subject to the curse and wrath of God and therefore the Prophet bouldly prayeth Hos 4. 6. that the Lord would poure out his wrath vpon them that doe not know him Iere. 10. 10. Psal 79. 6. It maketh them strangers Iere. 10. 10. Psal 79. 6. Ephe. 4. 18. from the life of God Ephe. 4. 18. and also from lyfe euerlasting for as he that is ignorant of the way cannot come to the iourneyes end so they who are ignorant of the meanes of comming to eternall lyfe can neuer attaine vnto it In a word it maketh men subiect to gods vengeance at the day of judgement for the Apostle telleth vs. That the Lord will come in flaming fire to render vengeance to those that doe not know him 2. Thes 1. 8. 2. Thes 1. 8. The vse of this doctrine serueth first to refute the practise of the Papists who vse all meanes to extinguish the light of Popish patrones of ignorance reproued knowledge and to bring into those lands wherein they haue any authoritie more then Aegyptian darknesse and barbarous ignorance To which purpose they take away the preaching of the Gospell the onely ordinarie meanes of begetting faith yea they cannot indure that the people should injoy the sun-shine of the scriptures but interpose betweene it and their vnderstanding the dark cloude of an vnknowne tongue they cannot abide that they should behould this radient Pearle most precious diamond which would send forth his bright rayes in the darkest night of ignorance but keepe it close hidden and fast locked from them vnder the locke of an vnknowne language perswading the people that they may bee most deuout vvhen they are most ignorant and that being destitute of any true faith of their owne they are notwithstanding in good case if they haue onely an implicite faith vvhereby they beleeue as the Church beleeueth though they know not what But let all such know who haue wilfully suffered themselues to bee hudwinckt vvith this thick vaile of ignorance that these Romish shauelings doe notably abuse the people to their perdition seeing they take away knowledge the root and foundation of all grace vertue and obedience and bring in ignorance the fountaine of all errour sinne and wickednesse and consequently make whole nations countries lyable to Gods judgements because the knowledge of God and his true religion is banished from amongst them Secondly it serueth for the reproofe of those ignorant Ignorant ideots reproued ideots and secure worldlings who content themselues to liue still in ignorance being vtterly destitute of the knowledge of God and of his religion and imagine that they are religious inough if they haue a good meaning and that they are exempted from gods judgements and highly in his fauour if they bee of a ciuill conuersation and honest behauiour though in the mean-time they remaine wilfully blind shutting their eyes against the light and contemning or at least carelesly neglecting all meanes of knowledge But let such know that being destitute of knowledge they are also destitute of all sauing grace and that liuing in ignorance they liue also in their sinnes and consequently haue God their aduersarie vvho will contend vvith them and vnlesse they repent adjudge them to deserued punishments Lastly this serueth to stop the mouthes of those eyther Slaunderers of the Gospell refuted foolish or malicious slaunderers vvho accuse the preaching of the Gospell as the cause which hath impayred the state of the land both by making it more to abound with sinne also more liable to Gods judgements It was neuer good vvorld say they since this new religion came in and since there vvas so much preaching Neuer so much infidelitie hipocrisie dissimulation fraude oppression and cruelty Neuer such want and scarcitie plague and sicknesse and all sorts of miseries But let such know that not the preaching of the gospell is the cause of all this but the neglect and contempt of the Gospell preached and because vvhilest the light of Gods word shineth yet men loue darknesse more then light and therefore are iustly giuen ouer of God to a reprobate sence It is not our too much knowledge which is the cause of our sinnes and punishments but our great ignorance notwithstanding the Lord hath a long time graunted plentifull meanes of knowledge and as well may we say that the light of the Sunne causeth men to stumble and goe out of the way that the faithfull surgeon and good salue doe make the sore that the Iudge maketh the theefe or that the Law doth make transgressours as that the word of God or the knowledge thereof should be the cause eyther of our sinnes or of our punishments And so much for the doctrines which are to be obserued Application out of this first verse Now in the last place let vs apply that which hath been said to our owne times for our owne vse benefit And to this purpose let vs examine what similitude there is betweene the land of Israell as it was in the time of Hosea and our owne Country in these dayes and whether we are not guilty of the same sins whereof they are here conuicted to the end that if we proue cleare and innocent we may haue the comfort hereof in our owne consciences or if vve be found alike faulty that wee may humble our selues by vnfained repentance Otherwise let vs assure our selues that if there be between vs similitude of manners there shall also be similitude of punishment if we be guilty of the same sins the Lord will take the same course with vs that is he will summon and arraigne vs before his Iudgement seate where being conuicted vve shall be condemned to suffer the like or
one who is the sonne of perdition for Lyers haue their childes-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone Fourthly because by Lying men loose their credit so as no man will beleeue them when they speake the truth Fiftly because it taketh away the true vse of speach which Lying ouerthrovveth the vse of speach is to expresse the meaning of the heart and ouerturneth all humaine societie contracts and commercements betweene man and man c. Lastly it maketh the Lord to proclaime a controuersie with vs and to contend with vs by his heauie Iudgements For a false witnesse shall not be vnpunished and he that speaketh Lyes shall not escape Prou. 19. 5. But he shall perish Verse 9. Prou. 19. 5. 9. Psal 5. 6. And be destroyed Psal 5. 6. As appeareth in the example of Ananias and Saphira Act. 5. And after this life he shall Act. 5. be shut out of Gods kingdome Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire Apoc. 21. 8. The third sinne whereof they are conuicted and condemned Of Killing is killing whereby wee are not onely to vnderstand the taking away of the life of man which is murther in the highest degree but also all hurts wrongs and injuries offred against the person of their neighbour for as in the former verse by the want of mercy was vnderstood the want of loue compassion and all christian beneficence so by this sinne of commission opposed thereunto we are to vnderstand the contrary vices cruelties injuries and oppression committed against the person and life of our brother Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes to bring them to an examatition of themselues by the Law of God that so the obstinate might bee conuinced of their manifold transgressions as though he should say if you who vpon euery occasion are ready to justifie your selues would examine your hearts and consciences your liues and conuersations according to Gods Law you should finde that you haue broken all and euery part therof as namely by swearing lying killing stealing c. Seeing then the Prophet in this place hath relation vnto the Law of God violated by them it followeth that as these sinnes are condemned in the Law so also here But in the Law is condemned not onely the capitall sinne which is specified but all other of the same kinde with the meanes and occasions thereof and therefore whereas the Prophet doth accuse them of Killing hee doth vnder this one word include all other their sinnes of this kinde and nature As first the killing and murther of the heart to which is to be referred all vnjust anger inueterate malice repining enuie purpose of taking priuate reuenge disdaine rejoycing at other mens harmes crueltie discord and such like Secondly the murther of the tongue to which is referred chiding railing cursing scoffing backbiting and slaundering Thirdly the murther of the hands vnder which is comprised all manner of violence against the person of our neighbour as quarrelling fighting wounding and killing eyther of his body or soule The fourth sinne is Stealing whereby as in the former Of Stealing we are not onely to vnderstand Theft in the grosest kind as that open and violent Theft which is called Rapina Latrocinium Rapine and Robberie or that secret and deceitfull Theft which we call Furtum that is pilfering and stealing but also all manner of vnlawfull meanes whereby our neighbour is defrauded and depriued of his goods whether they be condemned by humaine Lawes or allowed and tolle rated And this is a Tree which sendeth forth many branches The diuers kindes of theft For eyther this theft is committed out of contract or in contract to the first we are to referre all violent and forcible courses taken for the spoyling our neighbour of his goods As first oppression wherby those who excel others in power Oppression authoritie and riches are ready to deuoure swallow vp the poore to grinde their faces feed vpon their sweat and euen drink their bloud of such we read Esay 3. 14. 15. Micah 3. Esay 3. 14. 15. 2. 3. And in this respect those oppressors are called roaring Micah 3. 2. 3. Lyons and deuouring Wolues Zeph. 3. 3. And this oppression Zeph. 3. 3. is committed eyther through meere violence and without coulour of Law which is the vsuall Theft of Tyrants and cruell Land-lords or else when some shew of Law is pretended which is called extortion and is the sinne eyther of Magistrates who make Lawes for the oppression of the common wealth who take bribes to betray the cause of the innocent who presse the extreamitie of the Law and strictly stand vpon the outward letter though in respect of circumstances it be without all equitie Or else of officers who inhaunce their fees grate vpon the poore delaying the dispach of his businesse vnlesse for expedition their dueties be doubled and trebled Or else of Lawyers who taking vpon them to bee the patrons of poore mens causes become latrones of their goods robbing and spoyling whole common wealths vnder coulour of righting the wronged and maintaining equitie and Iustice Or else of Ministers who fleece the sheepe eate the milk and cloth themselues with the wool but doe not feede the flock being eyther vtterly vnfurnished of sufficient gifts or being sufficient neglect their duety through idlenesse or for ambition Or else this theft is committed by the people who receiuing spirituall things from their Ministers will not communicate vnto them their carnall things but by fraudulent or violent courses with-hold from them that necessary and sufficient maintenance which both by the lawes of God man is allotted and allowed vnto them The which howsoeuer it is esteemed a small fault or none at all yet it is not onely theft but Sacriledge in Gods sight as appeareth Mal. 3. 8. Mal. 3. 8. The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts vnto which we may referre all manner of deceipt and fraud vsed in buying and selling vsurie selling time vnder shew of giuing credit and such like All which kindes of theft are grieuous sinnes in Gods sight forbidden and condemned in gods Law Exod. 20. 25. Exod. 20. 25. And punished in this life with gods curse Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10. The last sinne whereof they are accused and conuicted Of whoredom and the diuerse kinds of vncleannesse is whoring by which wee are to vnderstand all manner of vncleannes eyther internall in the minde or externall in the body the internall are the vncleane lusts of the flesh which are eyther suddainely intertayned condemned by Christ Math. 5. 28. or nourished and retained which the Apostle calleth burning 1.
1 Sam. 15. 11. and 1 King 11. 33 Because 1. Sam. 15. 11. 1. King 11. 33. they haue forsaken me c. and haue not walked in my wayes Againe the Lord is our true husband and the couenant of marriage on our part is that we will obserue marriage fidelitie and keepe our faith which we haue plighted vnto him inviolable which wee performe when as wee worship him alone in spirit and truth according to his reuealed will when as therefore we either goe a whoring after Idols or in stead of Gods true worship offer vnto him our owne will-worship and humane inventions wee violate our faith break the bond of marriage betweene vs and so renounce the Lord from being our husband The vse hereof is that we most carefully avoide all manner of Idolatry Superstition and will-worship and not flatter our selues with a conceipt that the Lord will be content with our devotion and good meaning though it dissent from his word that we may prostrate our bodie vnto an image and reserue our hearts for God and that his will our owne wils his Law and humane inventions may well stand together in his worship and seruice for God and Idols the Ark and Dagon light and darknesse righteousnesse and vnrighteousnesse true religion and sottish superstition will neuer agree together but as soone as we receiue the one we doe ipso facto exclude and forsake the other and therefore wee are put to our choise whether wee will forsake the true Iehouah or the Idoll Baal Gods true religion or our owne Superstions HEtherto we haue spoken of their first kind of Idolatry that is to say their consulting with Idols The second followeth which is their worshipping of them by offring vnto them sacrifices and oblations Vnto which is annexed the punishment which is inflicted vpon them for both the one and the other Verse 13. They sacrifice vpon the tops of Verse 13 the mountaines and burne incense vpon the hils vnder the Oake and the Poplar tree and the Elme because the shadow thereof is good therefore your daughters shall be harlots and your spouses shall be Whores c. The which words containe two parts The expositiō the first is an accusation of sinne the second is a denunciation of punishment Their sinne was their Idolatrous worship which also was performed in places prohibited by Gods expresse commaundement They sacrifice vpon the tops of the mountaines Where hee more plainely sheweth what he meant by the spirit of fornications in the former Verse namely that they had forsaken the Lord and his true worship together with the place vnto which it was appropriated and committed spirituall whoredome with their idols which they erected to themselues vpon euery hill and mountaine So that here he accuseth and condemneth them of a double sinne the first was their Idolatrie wherby they worshipped God in Idols and Images of wood and stone contrary to the expresse Word of God both in the second commandement and else where the second was that they worshipped in prohibited places for the Lord had expresly charged them that they should offer their sacrifices in no place but in his Tabernacle and Temple and that they should erect no other Alters but the Alter for the burnt offrings and for the incense which himselfe had caused to be made and placed first in the Tabernacle and then in the Temple as appeareth Deut. 12. 11. 13. 14. 2 Chro. 7. 12. Exod. 20. 24. Deut. 12. 11. 2 Chro. 7. 12. Exod. 20. 24. Deut. 27. 5. 6. Ios 22. 10. 16. Deut. 27. 5. 6. 7. Ios 22. 10. 16. 19. Both that hee might hereby restraine them from will-worship and also that hee might typically teach them that as they had but one Temple to serue in so they had but one God to serue as they had but one Alter for their sacrifices and one for their incense so there was but one Mediator which sanctified all their oblations and perfumed all their prayers whereby they became like sweet odours in Gods nosthrils But they neglected the commaundements of God and erected altars and offred sacrifices vpon the hils and mountaines imitating therein the heathenish Gentiles who erected their Temples in woods and groues vpon the tops of hils according to that Lucus in vrbe fuit media laetissimus vmbra c. Vir. Aeneid lib. 1. Hic Templum Iunoni ingens Sidonia Dido Condebat Whereof also their Temples were called Phana because in respect of their high situation they were eminent and conspicuous to which they were moued by these considerations because being more stately majesticall they thought them more fit for diuine worship and also because they thought these places in regard of their eminencie nearer vnto heauen which is the place of Gods chiefe residence wherin they preferred heathenish wil-worship and their owne naturall reason before the expresse word of God And this was that idolatrous superstition which is so often condemned in the bookes of the Kings Chronicles namely that they did worship in the groues and high places yea kings otherwise godly religious are blemished with this note of disgrace that they suffred such kinde of worship and did not cut downe the groues and vtterly demolish these idolatrous places Thus Salomon sinned in erecting an high place for Chemosh the abhomination of Moab in the mountaine c. as appeareth 1 King 11. 7. And thus the Israelites 1. King 11. 7. Esay 57. 7. Ier. 2. 20. Ezech. 6. 13. daily prouoked Gods anger against them as we see both in this place in diuers others Esa 57. 7. Ier. 2. 20. Ezec. 6. 13. It is further added by way of more particular description that they burned incense vpon the hils vnder the Oakes the Poplar tree and the Elme and the reason mouing them therevnto is adjoyned because the shadow therof was good the meaning is that they sacrificed and burnt incense in their groues and made choyse for this purpose of such trees as were most pleasant and by reason of their broad and thick leaues most fit to cast a delightful shadow which would not onely shelter them from the schorching heat of the Sun but also stirre vp in them a kind of superstitious deuotion The which also was increased by a conceit which they had of the trees themselues for as they put more holynesse in the hils then in the vallies so also in one tree more then in another in respect of the diuers idols vnto which they were consecrated according to that Populus Alcidae gratissima vitis Iaccho formosae myrtus veneri sua laurea Phoebo Virg. eglog 7. That is the Poplar tree is most acceptable to Hercules the Vine to Bacchus the Myrrhe tree to Venus and the Bay tree to Apollo Whereby the Prophet sheweth that they were vtterly fallen away from the true religion to Paganisme and Heathenish superstition and idolatry for which sinnes they were much more vnexcusable both because for
a side out of the way of righteousnesse the Lord is readie to whip him into it againe by the scourge of afflictions and that not for want but in the abundance of his loue because hee should haue no incouragement to goe on in sinne which would bring him to destruction And this Dauid himselfe well knew and therefore saith that before hee was afflicted hee went astray but being afflicted hee kept Gods word Psal 119. 67. And therefore hee saith that it was good for him that hee had beene afflicted seeing hereby hee had Psal 119. 67. and 94. 12. learned Gods statutes verse 71. And Psalme 94. 12. Hee pronounceth them blessed whom God doth chastise and teach in his Law So the Lord telleth Dauid that if his sonne Salomon sinned hee would chasten him with the rod of men but his mercy should not depart from him 2 Sam. 7. 14. giuing vs to vnderstand that hee will not let his children escape 2. Sam. 7. 14. in their sinnes without correction and yet neuerthelesse remaineth mercifull vnto them Finally howsoeuer the gentiles were suffered to goe on in their idolatrie and to flowrish in their sinnes yet as soone as his owne people Israell did leaue his pure worship and follow Idols hee did seuerely punish them as appeareth Exod. 32. and in the History of the Iudges and Kings Exod. 32. Lastly this appeareth by cleare euidence of reason for The former doctrine prooued by reasons as impunitie is a manifest signe that God giueth men ouer to goe on in their sinnes to their destruction because he denyeth them the meanes whereby they might come to the sight of their sinne and vnto true sorrow for it so it is a good signe that God loueth vs as his Children when hee vseth vs like his Children that is correcteth vs for our faults and affordeth vnto vs the meanes whereby wee may bee reclaymed Wee are so blinded with carnall securitie and selfe loue that wee cannot see our transgressions and iniquities and afflictions are that sharpe but yet soueraigne water which helpeth to the recouery of our sight when as therefore the Lord denyeth to afflict vs liuing in sinne what doth he else but leaueth vs to our own naturall blindnesse to goe on in our sins till we fall into the pit of destruction They are those precious salues which serue to draw out the core of our corruptions and those wholesome though vnpleasant potions whereby wee are purged from our sinnes when as therefore the Lord afflicteth vs hee intendeth to cure and purge vs but when he with-holdeth these meanes his purpose is to let vs fester and rot in our sin and to let vs abound in these grose humours which will bring the sicknesse and death of the soule vnto vs they are those purging fires which purifie vs from the drosse of our corruptions and therefore when the Lord casteth vs into them his purpose is to make vs pure gold fit for his treasurie of eternall happinesse but when he letteth vs alone in the drosse of our sinnes his meaning is to let vs rust and canker and to cast vs away as refuse siluer The vse hereof serueth to confute the vaine bragges of The Papists confuted who glory in the outward pomp of their church the Papists who boast of the glory pompe riches and the flourishing estate of their Church vsing it as an argument of Gods loue towards them and of the truenesse of their Church and Religion that they are blessed with great prosperitie and on the other side objecting the crosse and manifold persecutions which the professours of the Gospell are subject vnto as a reproach to their Religion But seeing so many sinnes are not onely committed but also tollerated yea defended and countenanced in that Church their immunitie from afflictions and punishments can bee no signe of Gods Loue but rather that in his heauie displeasure hee hath giuen them ouer as a desperate cure and because by no meanes they vvill bee reclaymed from their Superstitions Idolatryes Adulteries and other enormious crimes that therefore they are giuen vp to a reprobate sense and to their owne filthy lusts that so committing sinne with greedinesse they may treasure vp against themselues wrath against the day of wrath and of the declaration of the iust iudgement of God And the like vse also may secure Worldlings make of this Doctrine who blesse themselues in their sinnes because they are not crossed in their euill courses seeing nothing ought to bee a greater terrour vnto them then this that the Lord leaueth them to themselues and with-holdeth from them this wholesome meanes of their amendement Lastly it serueth for the comfort of Gods Children when as they are sharply afflicted for their sinnes seeing this is no signe of Gods hatred and of their rejection but rather of his Loue and Fatherly care ouer them which causeth him to lay vpon them these chastisements that hereby they may bee reclaymed from their sinnes and not suffered to runne on in their euill courses to their destruction The second doctrine which wee here learne is that if If we dishonor God he will dishonour vs. wee doe neglect our dutie to GOD hee will make those who owe vs dutie to neglect this dutie when we most expect it and if wee dishonour him by our sinnes hee will cause vs to bee dishonoured and disgraced not onely by our enimies and strangers but also by our nearest and most familiar friends So because the people of Israell who professed themselues the spouse and children of God did by forsaking the Lord their husband and father and adhaeâ—ing vnto Idols grieuously dishonour his holy name the Lord layeth vpon them a proportionable punishment that their wiues and daughters should neglect to them all loue conjugall duties and filiall obedience whereby they should not onely inwardly bee vexed and grieued in their minds but also outwardly in their names be exposed to infamie and reproach The like example wee haue else where in the booke of God when Noah neglected the duty of temperance and sobriety towards God his wicked sonne C ham neglected the dutie of reuerence towards him When Elie was so indulgent towards his sonnes that hee would rather displease God by suffering them to dishonour his name then hee would displease his sonnes by giuing them due correction whereby they might haue beene reclaymed from their sinnes they neglected all dutie to their father contemned his holy admonitions and so brought shame and reproach vpon the whole familie For the Lord caused in one day not onely the glory to depart from Israell when the Arke was taken which chiefly redounded to the dishonour of Elie who then was the Iudge of Israell but also tooke away his sonnes which were to be the glory of his house and togeather with them the office of the Priesthood and so made him inglorious both in the Common-wealth Church and in his owne priuate familie The like may be sayd of Dauid who
because hee was a Prophet purposely sent to the house of Israell to call them to repentance and therefore hee admonisheth the people of Iuda in their hearing to take heed of their sinnes and to retaine amongst them Gods pure worship partly that hee might hereby make them ashamed of their sinnefull state which was a just cause why their brethren should shun their company and partly that by a certaine kinde of emulation hee might draw them likewise to repentance And this is the meaning of the generall disswasion whereby hee dehorteth them from imitating their sinnes In the next wordes hee disswadeth them from the meanes by the vse whereof they might be intangled in their sinnes and these are two the first was their frequenting of places dedicated to Idolatrie the other joyning with them in their superstitions and idolatrous seruice in which they intermingled the worship of God with the worship of idols and the commandements of God with their owne inuentions The first meanes is contayned in these words Come not yee into Gilgal neither goe yee vp to Beth-auen For the vnderstanding whereof wee are to know that this Gilgall vvas a towne scituate neere Ierricho on the east part thereof beyond Iordaine which was exceeding famous amongst the people of Israell and Iuda for there the Arke of God first rested after they were entred into the land of promise there Iosua erected an Alter in perpetuall remembraunce of that famous miracle whereby Iordan was diuided so that the Israelites passed through on drye ground there the Israelites were first circumcised after they came into the land of promise and the shame of vncircumcision was taken from them from whence also it had it name Gilgal or Galgal which signifieth to take away as appeareth Iosua 5. 9. There also they first kept Ios 5. 9. 15. the feast of the Passeouer there the Manna ceasing the people did first eate the bread and fruits of the land there the Angell appeared to Iosua commanding him to put off his shoes because the place was holy Iosu 5. 15. And here also Saul the first King of Israell was annointed By all which memorable accidents in this place it was much enobled amongst the people By the other place Beth-auen wee are here to vnderstand Bethel of which name there were two townes the one belonged to the tribe of Beniamin as appeareth Ios 18. Ios 18. 22. 22. the other to the tribe of Ephraim as is manifest Iud. 1. Iudg. 1. 22. 22. The which in former times was called Luz which name it had from the abundaunce of Almonds which there grew But when Iacob rested there and saw the vision of Angels ascending and discending vpon the Ladder hee changed the name and called it Beth-el that is the house of God as appeareth Gene. 28. 19. This Beth-el is Gen. 28. 19. here vnderstood and is called Beth-auen not that they were both one Citie for besides this Beth-el there was another towne neere adjoyning vnto it which was called Beth-auen Iosu 7. 2. and 18. 12. 13. But the Prophet doth here call Ios 7. 2. and 18 12. 13. Beth-el Beth-auen by way of reproach because of the idolatrie which was there committed for as it was first called Luz and then because of Iacobs vision Beth-el although there was another Citie of that name So contrariwise when it was abused to idolatrie the name was changed and called Beth-auen that is a house of vanitie and idolatrie for an idoll and vanitie or nothing are vsed the one for the other So Hos 6. 8. Gilead is a citie of them that worke So Hos 6. 8. Auen that is iniquitie vanitie or idolatrie So 1 Corint 8. An idoll is nothing or a vaine thing So that the meaning 1 Cor. 8. is as if hee had said it is vnworthie now the name of Beth-el the house of God because it is consecrated to idolatrie and therefore let it bee called Beth-auen rather that is a house of vanitie impietie and idolatrie Now the reason why Iuda is forbidden to ascend into these places was because they were consecrated to idolatrous worship For when Iereboam tooke vpon him the gouernment as on the one side hee saw that it was necessarie to haue a place for the publicke seruice of God because religion is the surest bond of all good societie and gouernment so on the other side consulting with no better a counsailour then humane wisedome hee thought it dangerous to his state that the people should goe vp to Ierusalem least hauing too much familiaritie and intercourse of friendship with the men of Iuda his people should bee drawne to make a defection from him to the kingdome of the house of Dauid And therefore hee resolued vpon this 1 King 12. 27. course as the safest to appoynt in his owne country some places for the publike exercises of Religion Now because there seemed to bee some difficultie to with-draw the people from the Temple which was expresly appoynted by God for this purpose vnto other places which were as expresly prohibited therefore in wicked pollicie hee made choise of such places as were most famous and vnto which the people were most devoted for some speciall priuiledges which they had had in former time that hereby he might blinde their judgement and allure their affection Now none seemed fitter for his purpose then these two seeing Gilgal was in speciall account with the people because of all those memorable things there done of which I haue already spoken and especially in respect of the appearing of the Angell who also sayed that it was holy ground though in truth this was spoken not in regard of the place it selfe but in regard of Gods glorious presence at that time And Bethell was esteemed not onely in respect of the name but also in that formerly Iacob had there erected an Aulter and Gen. 28. offered Sacrifices as appeareth Gen. 28. The which also was a strong motiue to perswade the people who are in themselues inclinable to imitate the example of their fore-fathers seeing they had such an holy Patriarch for their President Although in truth this was no good reason though it were plausible inough to moue them to this practise seeing that was but an extraordinary act of Iacob not to bee imitated especially seeing by the expresse Law of God his publike worship was restrained to Ierusalem and therefore they were not to looke what Iacob did but what the Lord commanded in his Law Neuerthelesse these colours serued to bleere the eyes of the people and to bring them vnto a superstitious conceipt of these places aboue other and therefore he made choyse of these places and erected groues and Temples and Aulters for the worship of God in Idols Concerning Beth-ell there is no question for it is plainely said that Ieroboam erected his Idols in Beth-ell and Dan. 1 King 12. 29. As 1 King 12. 29. also else where for Gilgall though there bee no