ceremonies as Idolatrous worship the Lord condemneth it as a great sin not onely when men serue him with a false and Idolatrous worship but also when the manner Ceremonies and circumstances are repugnant vnto his word So the Israelites are here accused and condemned not onely for their wil-worship and superstition in the seruice of God it selfe but also because they failed in respect of the place for whereas God had straightly charged them that they should publikely worship him by sacrifices and oblations in his Tabernacle and Temple onely they contrariwise erected Alters and offred sacrifices vpon the hils and mountaines So Nadab and Abihu were presently Leu. 10. consumed with fire which came out from God because they offred strange fire though they worshipped the true God and that in other respects with such seruice as hee required Thus Saul was rejected and Vzziah was smitten with 2 Chro. 26. 18. 19. the Leprosie because they vsurped the Priests office The reason whereof is this because the Lord is author of that commandement which concerneth the circumstance as well as of that which concerneth the substance and is no lesse disobeyed in the one then in the other Neyther doth the Lord so much respect the matter or object of the transgression where about it is made as the minde of the transgressour and the neglect or contempt of his commaundement For example in the sinne of our first parents he did not respect the eating of the Apple but their disobedience to his precept their pride infidelitie and rebellion Hee did not regard the gathering of sticks on the Sabbath day but the contemptuous breach of his commandement which he had published immediately before In a word all the ceremonies of the law were in themselues matters of no such necessitie but forasmuch as the Lord had commaunded ceremoniall duties as well as morall and exercised the Churches obedience in them both therefore it was a great sin to contemne the ceremonies and cerimoniall worship because the commaundement of God was transgressed herein as well as in the neglect of morall duties And this is that which Samuell told Saul when he laboured to extenuate his sinne that disobedience was as the sin of witchcraft and to transgresse Gods expresse commandement wilfully though in a smal matter was as Idolatry in his sight 1 Sam. 15. 23. 1. Sam. 15. 23 The vse hereof serueth to teach vs that we submit our selues to be ruled by the prescript rule of Gods word as in all our actions so especially in performing the duties of his worship and seruice neither declining vnto the right hand nor to the left for to doe more then he requireth is superstition and to doe lesse profanenesse As therefore it was a sinne in the old Law to offer sacrifice in any other place but in the temple because God had restayned his publike seruice to that place alone so it is a sin of superstition in the time of the Gospell to put more holinesse in one Chruch then in another seeing now Christ hath abrogated the ceremonies of the Law and made all places alike requiring this alone of vs that in euery place we lift vp pure hands and worship God in spirit and truth as it is Iohn 4. 23. 24. Iohn 4. 23. 24. And as they superstitiously sinne which put difference in places dedicated to Gods publike worship and seruice seeing in his word he hath taken such differences away so they likewise offend who confound publike priuate worship together with the places allotted to either of them because god in the scriptures hath distinguished them For example when God requireth publike worship on his sabbaths in the assemblies and congregation it is a sinne for any man to neglect this though he offer vnto God his priuate seruice at home by reading and praying So whereas God in his publike seruice requireth vnanimitie and vniformitie it is a sinne for any in the assemblie to distract himselfe from the rest and to make a rent in these holy exercises as to reade priuately when the Minister with the congregation prayeth publikely or to pray when he preacheth For if it be an absurd kinde of vnmanerlinesse to speake to our better whilst he speaketh vnto vs because such confusion hindreth both our hearing and vnderstanding or whilst he conferreth with vs about important affaires to turne from him talke with another then is it no lesse absurditie to speake vnto God in prayer whilst he speaketh vnto vs in the Ministerie of the Word or when hee dealeth with vs about businesses of no lesse moment then the saluation of our soules to turne from him and giue our selues to priuate reading Secondly we are taught hereby not to extenuate our sins The maine euill in sinne is the transgression of Gods commaundement by alleadging that the things wherein we offend are but trifles and matters of small moment for the maine euill in sin is the transgression of Gods commandement the euill disposition of the sinner Now Gods commandement is broken in small matters as well as in great and a man may shew more malice and wickednes in committing a sinne but light in it owne nature when as it is committed vpon knowledge against the conscience presumptuously contemptuously against Gods majestie then another who falleth into a grieuous sinne which is not aggrauated by these circumstances What smaller matter in it selfe then to eate an apple yet here in our first parents did grieuously sinne because they transgressed Gods expresse commandement and shewed grose infidelitie and pride in this action What lesse matter then to gather a few stickes vpon the sabbath day yet Num. 15. 32. because it was an action of contempt against Gods majesty who in his law had newly forbidden it it was a more haynous sinne in Gods sight then Dauids murther adultery because the one proceeded from malice of hart and profane despite of God the other from the frailtie and infirmitie of the flesh The second thing to be obserued is the spreading leprosie The spreading leprosie of idolatrie of idolatrie which if it once haue infected vs though it seeme but a small specke or spot at the first it will in short time ouer spread the whole bodie At the first through Ieroboams instigation the Israelits erected Idols but in two places of the land namely Dan and Bethell but as we see it so increased in a small time that idols were erected and worshipped almost in euery hill and mountaine and vnder euery greene tree as appeareth in this place The like example we haue in the papists at this day in former times they onely erected images in Churches to put them in mind of Christ and of the Saints but when they had thus farre transgressed Gods commandement by their will-worship they did not stay here but haue also giuen vnto them diuine worship haue multiplyed their idols and images in number farre aboue any heathens and pagans the
the Lord condemneth That it is an haynous sinne to worship Images it as a haynous sinne to worship Images and to aske counsaile of stocks stones And in truth what groser Idolatry can be imagined then to giue that honour and worship which is proper the vnto Lord to the works of mens hands as to fall downe before a base Idoll to creep vnto it to invocate it and to offer vnto it vowes and oblations neuerthelesse how sottishly absurd soeuer this Idolatry be yet hath it many patrones amongst those who make profession of Christianitie namely the whole Church of Rome who allow by their doctrine and practise both the making and worshipping of Images not onely of God himselfe and the three persons in Trinitie but also of Angels and Saints But we are to abhorre this grose Idolatry as being in the word of God condemned as impious and derided as sottish and ridiculous It is expresly condemned in the second commandement Thou shalt not make vnto thy selfe any grauen Image c. So Deut. 4. 15. Take therefore good heede vnto your selues Deut. 4. 15. for yee saw no Image in the day that the Lord spake vnto you in Horeb out of the middest of the fire 16. That you corrupt not your selues and make you a grauen Image or representation of any figure whether it be male or female c. So Leu. 19. 4. Leuit. 19. 4. 26. 1. Esay 40. 18. and 26. 1. Esa 40. 18. And least we should thinke that this was onely a legall ordinance which is abrogated by the Gospell as one of the Papists doth impudently affirme it is no Catharinus lesse strictly vrged in the new Testament and the neglect thereof condemned as appeareth Rom. 1. 23. 1 Cor. 10. 20 Rom. 1. 23. 1 Cor. 10. 20. 1 Iohn 5. 21. 1 Iohn 5. 21. And as the Lord hath strictly forbidden and condemned this sinne so also hath he seuerely punished it as we may see in the example of the Israelits Exod. 32. In the time of the Exodus 32. Iudges and of the Kings of Ieroboam Ahab and the rest Deut. 27. 15. Psal 97. 7. according to his word Deut. 27. 15. Psal 97. 7. But as the Lord hath condemned the making and worshipping of Images as wicked so also as sottish and ridiculous as may appeare Psal 115. 4. 5. c. And 135. 16. Psal 115. 4. 5. 17. c. Esay 40. 20. 21. c. And 44. Ver. 9. to 21. But it is objected by the Papists that Images are Lay The Papists confuted who say that images are Lay mens bookes mens books I answer that if Lay men haue no better books the greater is the Cleargies sinne for the Lord hath giuen the bookes of holy Scriptures not onely vnto them but to the Laytie also that by studying therein they may be led into all truth but they vse them like little children or fooles for taking away from them the rich treasure of Gods word in stead thereof they giue vnto them babies and pictures to play withall to keep them as it were from crying and complayning They take away from them the profitable schoolmaister which would throughly instruct them in the will of God because hereby all their jugling and deceipt would be discouered and giue them Images to be their play-fellowes Yea in truth they deale farre worse with Gods people for childish babies and play-fellowes are vnto children harmelesse delights whereas these Images are pernitious vnto their soules by seducing them out of the way of truth into the way of errour and falshood as the Scriptures plainely teach vs. Ier. 10. 15. They are called vanitie and the work of errour Ier. 10. 15. not onely because they grosly erre that make but they also that serue them They teach men indeed but what is their doctrine euen the doctrine of vanitie as it is Verse 8. They vse a kinde of dumbe eloquence to perswade simple men but what is it they speake The Prophet Zacharie telleth vs Zach. 10. 2. Surely the Idols haue spoken vanitie They Zach. 10. 2. teach Ideots but what is their lesson the Prophet Habakkuk Hab. 2. 18. telleth vs Chap. 2. ver 18. They are teachers of Lyes But they reply that in these places the Images of the heathens Not only Images of the heathen Gods forbidden are condemned but they make and worship onely jmages of the true God and saints I answere that as in the commandement all manner of similitudes are forbidden so principally Images of the true Iehouah as the Law-giuer doth Deut. 4. 12. Esay 40. 18. Act. 17. 29. Rom. 1. 23. expound himselfe in many places Deut. 4. 12. 15. Esay 40 18 to 26. Act. 17. 29. Rom. 1. 23. For what greater dishonor can be offered vnto God then to represent him who is an invisible Majestie by a base visible Creature and to circumscribe him in a little Image who is infinite and incomprehensible Secondly they object the Cherubins which couered the The Cherubins brasen serpent no excuse for Popish Images Mercy seate and the brasen Serpent To which I answere that both the one and the other make against them for they were both made by Gods expresse Commaundement but they make Images which in his Law are expresly forbidden and condemned The Cherubins were made not to be worshipped but to couer the mercy seate that when the glory of God appeared men might be kept from curious prying into his secrets and that seeing no manner of similitude they might make no resemblance of him And the brasen Serpent was not erected that the people should worship it but that it should be a figure and type of Christ a Sacrament of their curing and healing not onely in respect of the wounds which the fiery Serpents made in their bodies but of those spirituall wounds which the old Serpent Sathan had made both in body and soule by the sting of sin And when the people did alter the end and vse thereof and abused it vnto Idolatry Ezekias in zeale to Gods glory did breake it in peeces 1 King 18. 4. King 18. 4. And thus they object for their making of Images now The popish excuse for worshipping images answered for their worshipping of them which is the grosest kinde of Idolatry and so extreamely repugnant to the word of God they alledge in their excuse that they doe not worship the Images themselues but onely so far forth as they haue relation with the things wherof they are Images To which I answere that this excuse is both false and vaine the falshood of their doctrine appeareth by their practise for if they did not worship the images themselues to what purpose did they by their deuices giue vnto them a seeming life and motion as the turning of the eies the mouing of the hands and the bending of the head and body and why was one Image had in great esteeme another image
those who are of better iudgement for the aduancement of Gods glorie and good of his Church which my desire is should be the maine end of all my labors Which that I may the better performe I intreate that as I endeuour to benefit thee with my paines and studies so thou wilt assist mee with thy feruent prayers for the helpe and direction of Gods holie Spirit in these my endeuours who only can enable vs to expound that which was first preached and written by his diuine inspiration Thine in the Lord I. D. Faults escaped Pag. 18. lin 35. reade fore-names pag. 31. in marg r. take vnto thee p. 32. l. 33. r. who was to be p. 33. l. 2. r. Gods seuere Ibid. l. 15. such an holie and high calling p. 35. l. 14. r. eate a roll p. 40. l. 36. r. turne vnto him p. 97. in 2. Alph. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LECTVRES VPON THE FIRST CHAPTER OF THE PROPHECIE OF HOSEA The Preface or Introduction BEfore I come to expound this our Prophet I will prefixe somewhat Why the 12. Prophets are called the lesser the other foure the greater both concerning the twelue Prophets of which this our Prophet is one and also concerning the Prophet himselfe in generall Concerning the former we will consider in the first place why they are called the smaller or lesser Prophets the other foure the greater Not because the other were before them in time for this our Prophet in this respect had the precedence of them all as afterwards shall appeare nor yet because they excelled them in dignity and authoritie for in these respects also this our Prophet giueth place to none of the greatest but because the bookes containing the prophecies of the other foure are much more large then these which containe the prophecies of these twelue And therefore because the dignity and authoritie of the bookes of holy Scriptures is not deriued from their length and greatnesse but from God who is the Author of them and from the truth which they containe wee are not to make lesse account of the shortest then of the longest nor of the smallest Prophet then of the greatest In the second place let vs consider why all these twelue Why these were ioyned in one vollume were originally ioyned in one booke or volume not because they liued prophecied and wrote in the same time and so ioyned their workes together for some of them were the first some the last of all the Prophets whose writings are extant some before some in and some after the captiuity but by Gods all-ruling prouidence it came to passe that their prophecies which were written in diuers ages and scattered in diuers bookes should afterwards bee collected into one volume to this end that they might be the better preserued from losing and perishing to which danger they would haue beene more exposed if they had beene seuered and scattered Where by the way we may obserue Gods vigilant care in preseruing all the writings of his Prophets Apostles and holy men inspired by his Spirit which were necessary for the instruction and saluation of his whole Church and euery member thereof So that the Church of Rome hath but a slender argument for their traditions when as they alledge that they are inuented to supply the defect of those bookes of holy Scripture which are lost and perished The third thing to be considered of is the seuerall people vnto which these Prophets prophecied for some prophecied Vnto what people the seuerall Prophets prophecied to the Israelites namely Hosea Ioel Amos Micheas some to the Iewes as Zophonias Haggeus Zacharias Malachias some to the Gentiles as Ionas and Nahum to the Niniuites Habacuc to the Babylonians Abdias to the Edomites the which consideration is very profitable as bringing great light to the vnderstanding of their prophecies The last thing which I will consider is the generall subiect The subiect of these prophecies or matter which the Prophets handle the which is partly legall and partly Euangelicall For that which was briefly and somewhat darkely set downe by Moses in the Law is inlarged and expounded by the Prophets First therefore they containe holy precepts prescribed by God for the guiding and directing of men in the waies of godlinesse and righteousnesse To which are annexed gracious promises of both outward temporall and also spirituall and eternall benefites to those that yeelde obedience to Gods Commandements for neither would the Lord haue men to serue him for nought nor yet bestowe his benefites vpon such as will not vouchsafe him their seruice and therefore as on his part he promiseth his graces and benefites so he requireth that those vpon whom he bestoweth them should liue in holinesse and righteousnesse as it becommeth the people of God Secondly they containe reprehensions and seuere threatnings of grieuous punishments against the transgressours of these holy precepts and that both temporall and eternall Thirdly there are intermixed with these threatnings of common calamities speciall consolations for those who continue in their integrity and are not carried away with the vniuersall deluge of wickednesse which ouerfloweth the land Lastly they foretell the comming of the Messias who should be the Sauiour of the world for this was the maine end both of the Law the Prophets to bring men to Christ in whom notwithstanding their imperfections and wants in their legall obedience they were to be iustified reconciled vnto God and eternally saued And these are the maine subiect matter and scope of both Moses and the Prophets The differences which are betwixt The difference betweene the bookes of Moses and the Prophets them are these Moses expoundeth these things briefly and darkely these more largely and plainely as being expositions of him Moses setteth downe both the threatnings the promises generally and indefinitely without limitation of punishment person time or place the Prophets specially determine these circumstances setting downe the particular punishments which shall be inflicted the persons against whom the time when and the place where Moses generally and obscurely promiseth that the Messias should come saying that a Prophet should bee raised by God from among the people like vnto himselfe c. Deut. 18. 18. The Prophets particularly describe him what kinde of Messias hee should be namely that he should be of the Tribe of Iuda of the seede of Dauid borne of a virgin in Bethlem of Iurie how hee should liue and how hee should die for the people c. And so much in generall of these twelue Prophets now wee will adde something of this our Prophet Hosea And That Hoseahs prophecie is authentical first concerning the authoritie of this prophecie It is manifest that it was indited by Gods Spirit and by his commandement deliuered to the Church First because it is cited and alledged by Christ and his Apostles and so by them approued for canonicall Scripture
Vers 2 Lord said vnto Hosea Go take vnto thee a wife of fornications and children of fornications for the land hath committed great whoredome departing from the Lord. In this verse is contained the Lords commandement and the reason thereof In the commandement is set downe 1. The time or order 2. The commander 3. The person vnto whom the commandement is directed 4. The thing commanded The time or order in these words At the beginning The expositiō At the beginning which some expound that the Lord first spake vnto this Prophet before he spake vnto any of the rest and sent him to prophecie vnto the people before any of the other Prophets But this being generally vnderstood is not true seeing before he had spoken to many as to Abraham Noah Elias Elizeus c. And if more particularly we vnderstand it of the Prophets of his time whose writings are extant it is not probable that Hosea was first but rather Ionas who prophecied in the beginning of Ieroboams raigne and did foretell all his famous victories as appeareth 2. King 14. 25. 2. King 14. 25. whereas it is very likely that Hosea prophecied not vntill the latter end vnlesse we would say that he prophecied 100. yeares for so much it is almost from the beginning of Ieroboams raigne to the beginning of Ezechias And moreouer it is heere said vers 4. that the iudgements threatned by Hosea should within a little while be inflicted which was not in Ieroboams raigne but in his sonnes and those who succeeded him These words therefore are rather thus to be vnderstood that this was the beginning of the Lords speech vnto Hosea or that the Lord thus began his speech vnto Hosea when he called him to be his Embassadour vnto the people and this the Hebrew text will well beare for it may as well be translated thus The beginning of the Lords speech as at the beginning the Lordspake seeing the word may indifferently be either noune or verbe The Commander is Iehouah who doth not speake vnto The Lord spake to Hosea the people immediately by his owne voice but by his Prophet Hosea the word in the originall signifieth that the Lord spake in Hosea which some expound that the Lord spake vnto Hosea some that he spake with Hosea some that he spake by Hosea but somewhat more is here to be vnderstood namely that he so spake by him as that also he spake in him prompting him as it were by his Spirit what hee should deliuer from him to the people In the first verse it is said that the word of the Lord came to Hosea by which we are to vnderstand not onely that the Lord barely spake vnto the Prophet for so the Lord also speaketh to all whom he instructeth by his word but that he spake vnto him immediately by himselfe and not as vnto an ordidary man but as vnto his Prophet whom he sent as his ambassadour vnto the people with his word in his mouth which he was to deliuer vnto them as in Gods owne person Here it is said that the Lord spake not onely to him and by him for he spake also by Balaams Asse vnto his Master vsing him as his instrument to reproue the Prophets folly but also that he spake in him because the Spirit of God dwelling in him directed his tongue so that he deliuered nothing according to his owne inuentions but the pure word of God The like phrase is vsed 2. Sam. 23. 2. Haba 2. 1. Heb. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 23. 2. Habbac 2. 1. 2. Cor. 13. 3. Matth. 10. 20. 2. Cor. 13. 3. Seeing ye haue experience of Christ that speaketh in me Matth. 10. 20. For it is not you that spake but the spirit of your Father which speaketh in you By all which places it appeareth that God dwelling in his Prophets Apostles and Ministers by his holy Spirit doth vse them as his instruments in his owne stead to deliuer his word vnto his people In the words following he addeth That the Lord said vnto Hosea which hath relation vnto the speciall commandements which ensue So that here is somewhat more to be vnderstood then was expressed in the first verse namely that the Lord did not onely speake vnto the Prophet generally but that hee thus spake after this speciall manner as followeth And this is the meaning of the first wordes of this verse the summe whereof is this that the Lord when as he called Hosea to be a Prophet put his word into him and spake in him and by him as his Ambassadour who represented his owne person and for the beginning of his speech caused him to vse the words following vnto the people Now let vs come to the doctrines and instructions which arise out of these words First here we obserue that before The do ∣ ctrines the Lord sendeth Hosea to speake vnto the people he first speaketh vnto the Prophet and putteth his ambassage into God furnisheth all whom he sendeth on his Embassage his mouth preparing and fitting him vnto this great worke vnto which he called him From whence we learne that all who are called of God to the worke of the ministery are first by him so furnished with the gifts of his Spirit that they are in some good sort enabled to deliuer Gods word and message vnto the people And this is apparant through the whole course of the Scriptures for those who were after an extraordinarie manner called were also extraordinarily furnished for this worke as the Prophets and Apostles those who had an ordinary calling were prepared by ordinarie meanes as in the schooles of the Prophets as the vse also is still amongst vs at this day Whereby it appeareth that those blinde guides and dumbe Ministers which in these times abound were not sent of God for if an earthly Prince will not make choyce of an ignorant and speechlesse Ambassadour much lesse will God infinitely wise make choyce of such messengers especially considering that hee is in himselfe able to furnish any whom he sendeth with sufficiency of gifts fit for that calling vnto which he calleth them Secondly we may obserue that the Prophet doth not enter into the worke of his Calling before he is after a speciall An outward Calling necessary for Ministers manner sent from God although hee was furnished with gifts and had his minde illuminated by the Lord speaking to him and in him From whence we learne that we are not to thrust our selues into this Calling though wee had great knowledge and learning vnlesse we be first called and sent by God which extraordinarily was done by God himselfe to the Prophets and Apostles immediately and ordinarily by the Church or those which by the Churches consent are appointed for this purpose For though Christ had instructed his Apostles yet they preach not till he sendeth them Matth. 10. 5. Though Iohn the Baptist was strong in the spirit Matth. 10. 5. yet he
and therefore seeing the commandement of God made that action lawfull which otherwise would haue been theft in the people of Israel therefore the like commandement might make this mariage of the Prophet lawfull which in it selfe was vnhonest and vnlawfull To which I answere that there is great dissimilitude in these two examples for first God the soueraigne Lord and chiefe owner of heauen and earth and all that in them is in his own right and by his sole authority might take that which was his owne frō one and giue it to another Secondly this action was lawfull by the law of nature and nations that those who had long serued them as bondmen should haue some reward for their labours which because they tyrannically withheld the Lord like a Soueraigne monarch and iust iudge righted the cause of the oppressed and appointed vnto them this wages for their tedious seruitude And therefore there being no such equitie in this vnhonest mariage and seeing the Lord neuer by his sole authoritie commandeth things vnlawfull and dishonest this example maketh nothing for their purpose Againe they obiect that God commanded Abraham to sacrifice his owne sonne which action in Abraham should haue been vnnaturall and wicked I answere that this commandement in Gods purpose was a commandement of triall onely which he meant not should be put in execution Yea but though Abraham had slaine his sonne his action had been iust and lawfull I answere that this also is most true for seeing God who is absolute Lord of all creatures and chiefe iudge of heauen and earth hath vnlimited power of life and death and seeing the party was to be slame howsoeuer he was innocent towards his father yet had deserued not onely temporarie but also eternall death in respect of his sinnes against God Abraham being commanded by God to be his minister of iustice in executing deserued punishment vpon his sonne was to set aside fatherly affection and to yeeld obedience to Gods seruice but yet iust commandement Neuerthelesse because the outward administration of this act would haue seemed vnnaturall and against the law of nature and nations the Lord onely inioyned it by way of triall and neuer purposed that it should be put in execution although being the father of spirits it was easie for him to haue raised him againe from death to life And therefore this semblable commandement of a seeming vnlawfull thing affordeth no colour to proue that this dishonest marriage should bee actually inioyned and performed Secondly we may not giue such an exposition of one of Gods Commandements which contradicteth and crosseth an other but that one of such holy and high a calling as this Prophet should linke himselfe in marriage with an infamous and common harlot contradicteth and crosseth other commandements and therefore we are not thus to expound it The proposition needes no proofe the assumption is manifest by these reasons In that it was vnlawfull for the high Priest to take to wife a diuorced woman a woman polluted or an harlot nay he might not so much as marry a widowe Leuit. 21. 14. In that the Lord giueth speciall charge concerning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choyce of his Ministers that their wiues be honest sober and faithfull 1. Tim. 3. 11. and that they haue faithfull children not riotous or disobedient And therefore it is not likely that the Lord who hath had such speciall care of their marriages would inioyne his Prophet to take vnto him an harlot and her adulterous broode and so make his house which should be vndefiled a stewes or filthy brothell Thirdly by such a marriage God should haue made his Prophet contemptible and his ministery and that true religion which he professed should by this meanes haue beene despised and exposed to the slanderous reproach of vnbeleeuers who are apt to take all occasions whereby they may disgrace Gods Ministers and their ministery Fourthly whereas the Lord calleth not onely his wife a woman of fornications but his children also children of fornications hereby it is manifest that this was not actually done but in vision and parable for if we say that they were her children before marriage the text is plaine against it which affirmeth that she conceiued after marriage and bare these children vnto him if wee say that the Prophet had them by her in lawfull marriage how then could they bee truely called children of fornication though before marriage she had plaied the harlot Fiftly there was no necessitie why this should be actually done seeing if it onely appeared to the Prophet in vision and were deliuered to the people by way of parable it were sufficient to conuince them of their sinne which was the maine end the Lord aimed at Sixtly it should not haue been so fit for Gods purpose that this should be actually done seeing he could not marry her and haue by her three children one after an other in lesse time then almost three yeares whereas the Lord sendeth his Prophet to the end that hee should presently conuince the people of their sinnes and reclaime them from their corruptions which were so great that they needed present cure Lastly in the third chapter the Lord commandeth the Prophet to loue and take vnto him an adulterous harlot but this the Lord would not haue actually done for the Lord is a holy and pure Spirit who hateth and abhorreth adulterie and all vncleannesse but onely in type would haue the adulteries of the Israelites which they committed with their false gods discouered from which the great loue which he their Lord and husband had from time to time shewed vnto them could not restraine them And therefore seeing that is typically to be vnderstood why not this also But it is obiected that in the text this is plainely set down as an history of things actually done I answere that this Obiection 1 Answer is vsuall with the Prophets to the end that they may after a more significant and emphaticall manner expresse their mindes and leaue a more deepe impression in the mindes of their hearers to propound types and parables as histories of things done for the distinguishing whereof and the true expounding of such places we are to obserue this rule that where the litteral sense implieth any impossibility or grosse absurditie or any thing contrarie to the analogie of faith or some other plaine place of Scripture there wee are to expound it as a type or parable but in this place if wee take the litterall sense it implieth a grosse absurditie and contradicteth other places of Scripture as I haue shewed and therefore it is to be vnderstood typically and as a parable Neither are we to vnderstand this place so only but many other the like which seeme as plaine histories of things done as this here So Esay is said to haue walked naked and barefoote 3. yeeres Esa 20. 2. 3. So Ezechiel is commanded Esa 20. 2. 3. Ezech 3. 1. 2.
4 2. 5. 12. to take a roll or booke Ezech. 3. 1. 2. to lay siege against Ierusalem Chap. 4. 2. To sleepe vpon his left side 390. daies Vers 5. To bake his bread in the dung of man vers 12. So Ieremie is commanded to cast a booke into the midst of Euphrates Ier. 51. 63. To hide his girdle by the Ier. 51. 63. 13. 4. riuer Perath or Euphrates Ier. 13. 4. when hee was straitly besieged in the citie Ierusalem and could not goe out but he must be taken by the Babylonians All which and many such like were not things done but visions and parables But it is further obiected that it should bee to no purpose Obiection 2 if this were not really done and that it would haue been as effectuall to conuince the people of their sinnes if the Prophet had set them before them in plaine words and vsed no parables I answer that parables are more emphaticall Answer and leaue a more deepe impression then bare words for they are as it were reall speeches wherein things are liuely represented to the sight of the vnderstanding as in pictures and tables And therefore the Lord would haue his Prophet not onely in plaine words but also in parables to set before the people their sinnes especially their sinne of idolatrie wherein both their patents and themselues had grieuously offended As though he should haue said The Lord inioyned me to the end that I should in more liuely manner set before you your sinne of idolatrie to propound vnto you this parable wherein he commanded me to resemble himselfe vnto me who should marrie a harlot and haue by her adulterous children For whereas the Lord like a louing husband had espoused you vnto him you haue plaied the harlot and haue committed spirituall adulterie with idols and diuels so that now the land is become like vnto a brothel or common stewes And therefore the Lord is purposed to take with you that course which husbands do with their adulterous wiues that is to diuorce and put you away from him And this is the generall meaning of this parable Now let vs consider the particular words Goe take vnto thee a wife of fornications That is take in mariage a wife which is an infamous common harlot which hath not only once but often not with one man alone but with many committed fornication and that not onely before mariage but also after and therefore not only an harlot but an adulteresse also as appeareth Chap. 3. 1. By wife then of fornications Hos 3. 1. we are to vnderstand a fornicating wife or a wife which is a fornicatour for the Hebrewes by reason that they haue few adiectiues do vse the Genitiue cases of substantiues in stead of adiectiues as A woman of vertue for a vertuous woman Ruth 3. 11. A citie of strength for a strong citie Esa 26. 1. The which Genitiue case if it be the plurall number it doth Ruth 3. 11. Esa 26. 1. aggrauate the thing and is to be vnderstood superlatiuely as A man of bloods that is a most bloodie man Psal 5. 6. A Psalm 5. 6. man of griefes that is a man full of griefes or extremely grieued Esa 53. 3. So here a wife of fornications that is a cōmon Esa 53. 3. harlot addicted to all manner of iust and vncleannesse And children of fornications That is beget of this vncleane and filthie wife vncleane and filthy children which may be called children of fornications either because they are borne of an adulterous harlot or because when they come to yeeres they will resemble and imitate their mother in her fornications And this is the meaning of the words In which is propounded a parable to the Israelites wherein the Prophet representeth the person of God the wife of fornications the Church or Synagogue of the Israelites or the ten Tribes the children of fornications the particular men and women which successiuely one age after an other committed spirituall fornication forsaking God their first and true husband and betaking themselues to the worshippe and seruice of idols Where we may obserue the great mercy and goodnesse of God who vouchsafeth to match himselfe in marriage with his Church which is farre vnworthy so great a fauour and so excellent a dignity Christ Iesus hath espoused himselfe vnto vs but what were we before he made choyce of vs Gods mercy vouchsafed his Church in her espousals surely vncleane fornicators who had prostituted our selues to idols wantons buggerers theeues couetous drunkards railers extortioners as the Apostle speaketh 1. Cor. 6. 9 10 11. And what are we after our espousals surely blacke through 1. Cor. 6. 9. Cant. 1. 4. our corruptions spotted with manifold infirmities tanned with the sunshine of wordly prosperity and in no respect comely and beautifull but onely in that we are decked and adorned with the glorious robe of Christs righteousnesse and washed from our filthinesse with his precious blood And that which is worst of all the gracious goodnesse and entire loue of our husband will not worke in vs the like loue towards him againe but as before we were exalted by his free choice to this high dignity we plaied the harlot so after that we are espoused we commit spirituall whoredome by setting our hearts and affections more vpon the world and the pleasures thereof then vpon our heauenly husband for euery small trifle prostituting our soules to sinne which we should keepe pure and vndefiled And yet notwithstanding all this the Lord doth not diuorce vs from him but exhorteth vs to returne promising that hee will receiue vs into his former loue and fauour Ier. 3. 1. 12. 14 22. Ier. 3. 1. 12. 14. 22. The Reason And so much concerning Gods Commandement Now we are to speake of the reason thereof For the land hath committed great whoredome departing from the Lord. By land we are to vnderstand the inhabitants of the land by a vsuall metonymie of the subiect for the adiunct that is the ten Tribes of Israel which in times past were married to the Lord by promising vnto him alone their faith and loyall obedience Hath committed great whoredome The Hebrew text hath it Because the land whoring shall whore By which manner of phrases wherein the word is doubled the thing spoken is intended and aggrauated as weeping he wept that is he wept exceedingly reioycing he reioyced that is he greatly reioyced going he went that is he went hastily and speedily so here whoring it shall whore that is it will commonly impudently and with a brasen forehead play the harlot and that without intermission successiuely one age after an other for so much is signified by the future tense here vsed by which vsually is expressed a continuall act of time as though hee would say that the Israelites had not in former times onely and presently did but afterwards would continue in their spirituall whoredome Lastly it is said that they committed this
whoredome departing from the Lord. The Hebrew text hath it From after the Lord that is forsaking the Lord and leauing to follow after him in the paths of true holinesse and righteousnesse and cleauing vnto their idols following them in the by-paths of superstition and idolatry The sense therefore of these wordes is this Goe and propound vnto the people of Israel this parable and thereby conuince them of their grosse idolatry for howsoeuer they may flatter themselues through selfe-loue yet the trueth is they are no better then common harlots for after that I haue vouchsafed them this dignity to espouse them to my selfe and they haue plighted vnto me their faith and vowed their obedience they both forgetfull of my mercie and of their owne dutie haue commonly impudently and continually committed spirituall whoredome with stockes stones and diuels forsaking me their Lord and husband and refusing to follow me in the waies of my commandements and prostituting their bodies and soules to commit spirituall fornication with their idols according to their owne inuentions and their burning and vnbridled lusts and appetites Where first we may obserue that the Lord intending to The vse of parables to conuince the sinner of his sins conuince this people of their sinnes doth before he plainely sets downe their sins propound it vnto them by way of parable to the end that they who were blinded with selfe-loue and partiall Iudges in their owne cases might better see their sinnes in the person of others and without partialitie condemne them when they appeared like strangers which they would suffer to passe without any hard censure if they discerned them to be of their familiar acquaintance And thus Nathan dealt with Dauid 2. Sam. 12. And our Sauiour Christ with the Scribes and Pharisies Matth. 21. 33. 2. Sam. 12. Matth. 21. 33. And here in this place the Lord maketh the people to condemne themselues and their sinnes in the person and practise of an adulterous harlot and so inticeth them as it were to wound and kill their beloued friend whilest it is masked and disguised in the habit of an enemy Out of which we may further gather how farre wee are naturally in loue with our sinnes so that we cannot be moued Our naturall and corrupt loue to sinne to hate condemne and mortifie them so long as they beare our owne names but rather are ready to mince excuse and defend them vntill we view them in the person of others and see them enrolled vnder their names Secondly wee may note our too too great loue of our selues and too too small loue towards our neighbours That selfe-loue makes vs exceeding partiall which maketh vs easily to discerne and heauily and seuerely to censure other mens faults whereas we are readie to excuse or defend the same or greater in our selues and therefore â—â—â— Lord when he would haue vs to see and condemne our sinnes doth not offer them to our censure as they are in our owne selues whom we loue too much but in the person of others whom for the most part we loue not so much as we should as appeareth in the former examples and in this place wherein the Lord is faine to deale with vs as tender mothers deale with their wanton and wayward children whom when they would as willingly amend as vnwillingly displease them they vse to chide and beate the standers by and sometime shadowes and pictures for those faults which their children haue committed to the end that so they may see and learne to dislike their faults in others which they would not so easily discerne nor so vnpartially condemne in themselues Thirdly we may obserue what exordium or beginning The thundring exordium of the Prophet of speech the Prophet here vseth namely hee doth not vse faire words and sweete inticing allurements to make them attentiue hee doth not first sweeten his seuere and bitter reprehensions and legall threatnings with any commendation of their persons or mitigation of their faults but by propounding vnto them this parable whereby he laboureth to make them vnpartiall Iudges of their owne sinfull and miserable estate he accuseth them to be no better then an adulterous generation of adulterous parents adulterous children and that by their often adulteries they had made the land as it were a common stewes and therefore that the Lord would no longer beare with their spirituall whoredomes but would withdraw his loue and diuorce them from him So that now our Prophet commeth not as an Ambassadour sent from God with conditions of peace and with gracious promises to allure them to obedience but as a sonne of thunder and like an Herauld sent from the Lord to denounce open warres against the people for their grosse idolatry and outragious rebellion hee beginneth his speech vnto them The reason why the Lord causeth his Prophet thus thunderingly to beginne his prophecie was because the Why the Prophet dealeth so roughly with the people people had a long time euen since the beginning of Ieroboams raigne continued in their sinnes especially their grosse idolatry notwithstanding that the Lord had sent diuers of his Prophets to reproue them for their sinnes of which their consciences were conuinced by Gods law and to draw them to repentance sometimes by propounding vnto them Gods sweete promises of gratious benefits if they would turne vnto them and sometimes by threatning punishments against those who went forward in their sinnes All which notwithstanding the people continued vncorrigible and grew worse and worse and therefore the Lord causeth the Prophet to deale with them in this hot and rough manner because they had a long time lien frosen in the dregs of their sinnes And this course haue other of Gods faithfull ambassadours vsed when they had to deale with such obstinate and incurable sinners As Iohn the Baptist with the Saduces and Pharises Matth. 3. 7. Peter with Ananias and Sapphira Act. Matth. 3. 7. Act. 5. 8. 13. 10. Matth. 21. 23. Gods Ministers must sit their speech to their auditory 5. and with Simon Magus Act. 8. Paul with Elymas Act. 13. 10. And our Sauiour Christ himselfe with the Priests and Pharises Matth. 21. 23. Out of which examples Gods Ministers may learne in the deliuerie of Gods word spirituall discretion in fitting their speech according to the condition of their auditorie and not to deale with ignorant and vntaught men after the same manner that they deale with wilfull and obstinate sinners but as Physitions put a difference in their patients applying to ordinarie sicknesses ordinarie remedies and to desperate diseases desperate physicke and as Chirurgions to small cuts applie healing plaisters and for the curing of deepe festered wounds vse eating corrosiues and the sharpe lancher So the Physition and Surgion of the soule for the curing of some desperate disease or healing of some festered sore which sinne hath made in mens consciences must vse bitter potions a rough hand and desperate
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
wisedome and knowledge of God c. And this is Gods vsuall course in all his iudgements towards his seruants so hee suffered Adam to fall into sinne that hee might haue more ample occasion of shewing his mercie he banished him out of the the earthly paradise that he might receiue him into the kingdome of glorie hee punished him and his posteritie with a temporarie death that it might be an entrance into eternall life hee subiecteth their bodies to weakenesse and corruption that they may rise in power incorruptible and immortall he laieth vpon them light and momentarie afflictions that they may cause vnto them a superexcellent and eternall waight of glorie as it is 2. Cor. 4. 17. The consideration whereof should make vs 2. Cor. 4. 17. patiently to submit our selues when wee are afflicted vnto Gods good will and pleasure seeing his iudgements end in mercie and seeing in respect of his infinite wisedome and almightie power he can and in respect of his loue and fatherly kindnesse hee will raise benefits out of punishments and make those things turne to our good and eternall saluation which in their owne nature seeme to bring destruction and vtter damnation Heb. 12. 9. Heb. 12. 9. Bâ—â—nâ— adopted the sonnes of God wee must walke according to our high calling Secondly as hereby we are put in mind of Gods mercie so also of our owne dutie namely that being exalted to this high dignitie of being the sonnes of God we walke according to our high calling and demeane our selues like Gods children for as it is an vndecent thing that one who is raised from base estate or taken out of the gallies and aduanced to be the adopted sonne and heire of some great Monarch should now behaue himselfe according to his former base condition so much more vncomly is it that one exalted to this high dignitie of being son heire to the King of kings should be haue himselfe like a child of Satan and bondslaue of sinne liuing as in former times in the blindnesse of minde peruersenesse of will vncleannesse of affections and in the lusts of the Gentiles in a base sort suffering his minde to lie groueling on the earth wallowing himself in the filthie puddle of worldly vanities in the meane time forgetting his high calling whereunto he is aduanced to be the sonne of the liuing God For honours should change our manners and as soone as we are aduanced to this high dignitie we should like Saul haue another heart and not suffer our selues any more to be ruled with our own base lusts and concupiscences but being the sonnes of God wee ought to bee guided and directed wholly and only by his spirit otherwise wee can haue no assurance that we are admitted to this glorious state and condition for they who alone are led by Gods spirit are his sonnes as appeareth Rom. 8. 14. Rom. 8 14. The difference betweene God and idols The last thing which wee are to consider is the difference betweene the true God and the false gods of the Gentiles for he is the euerliuing Iehouah whereas they are either without life dead or mortall The consideration whereof may serue first to restraine vs from transgressing the commandements of our God seeing he euerliueth to take punishment on vs for our sinnes secondly it is a strong inducement to holy obedience seeing our Lord and Master euerliueth to reward our seruice and lastly it ministreth to all Gods children matter of sweete consolation in that they haue a God in respect of his power almightie in respect of his loue and good will alwaies readie that euerliueth to giue vnto them the good things which they desire and to deliuer them from the euils which they feare and as he hath life in himselfe so he will giue life vnto them that together with him they may reigne in all happinesse and eternall felicitie in his kingdome For as he hath giuen to his first borne Iesus Christ to haue life in himselfe so he hath giuen vnto vs John 5. 26. his adopted sonnes in Christ that we should haue life in him as it is Col. 3. 3. Col. 3. 3. ANd so much concerning the dignity of the Church and people of God In the next place is set downe their vnity and vnanimity verse 11. Then shall the children of Verse 11 Iuda and the children of Israel be gathered together and appoint themselues one head In which words he alludeth vnto Exposition their separation and diuision which was betweene the Israelites and the Iewes when as for the sinnes of Salomon 1. King 11. 11 12 they were disunited and disioyned in the raigne of Rehoboam into two seuerall Ringdomes vnder the gouernment of their two Kings and likewise to their scattering and dispersing amongst the Gentiles in the time of their captiuity when as they wandred like sheepe without a shepheard shewing that at the comming of the Messias they who were disioyned should bee reunited and they which were dispersed should bee gathered together and whereas in former times they were either without a King or diuided vnder the gouernment of two Kings vpon which followed bloody warres desolation and misery now they should be gathered together into one Kingdome vnder the rule of Christ their onely King vnder whose gouernement they should inioy peace happinesse and abundance of all blessings as it is plainely set downe Ezech. 37. 22 23 24. Ezech. 37. 22 23. But let vs come to the words more particularly where first is set downe their reunion into one Kingdome who by discord and dissension had been disunited The which is signified by this phrase of gathering together for whereas the people of Israel and Iuda had like sheepe gone astray and had dispersed themselues amongst the Gentiles as in a waste wildernesse the Lord promiseth that by the great Sheepheard of our soules Iesus Christ they should be recollected and gathered into one flocke and one sheepfold The parties then who being dispersed should be gathered together are the Israelites and the Iewes where as before by Israelites we are to vnderstand the sonnes of Abraham according to the Spirit that is all the faithfull and true beleeuers both Israelites and Gentiles and by Iuda the people of the Iewes who also belonged to Gods election and were indued with the faith of Abraham neither were all the Iewes according to the flesh added vnto Christs Kingdome but onely the true Iewes who were children of the promise for as the Apostle saith All are not Israel which were of Israel Rom. 9. 6. so he saith he is not a Iew which is one outward but hee is a Iew wihch is one within Romans 2. 28 29. so Rom. 9. 6. Rom. 2. 28. 29. Apoc. 2. 9. Apoc. 2. 9. Now the order of their gathering together may be obserued out of the order of the words for the Iewes haue the first place because they were still the Church and people of God and were not reiected out
their sinnes without any check and controlement and to haue a prosperous course and wished successe in their wicked designes without any let or hinderance yet he dealeth not thus with those that belong vnto his election but if they through the corruption of the flesh either of ignorance or of infirmitie resolue to prosecute wicked courses though he may suffer them for a time yet in the end he will lay in their way the thornes of crosses and afflictions to hinder them from atchieuing their wicked ends that so being stayed they may returne backe againe vnto him by true repentance So he suffered the Gentiles to go forward without stop in their idolatries but when the Israelites forsooke him and followed idols he laid continually thornes of affliction in their way to cause them to desist in their course and to returne vnto him as appeareth in the historie of the Iudges and the Kings the like examples we haue in Ionas in Dauid 2. Sam. 11. 12. in reprobate Ieroboam 2. Sam. 11. 12. and elect Manasses in the Scribes and Pharisies and the Apostle Paul Act. 9. in the rich Glutton the prodigall Act. 9. Luk. 15. 16. sonne Luk. 15. 16. Whereby it appeareth that the Lord will not suffer those which belong vnto him to be so euill as they would be but when they resolue to go forward in sin he layeth in their way a hedge of thornie afflictions either trouble of mind or sicknes or losse in their state that so they may not go on in the pathes of sinne but returne againe by true repentance Whence wee may gather a notable signe whether we belong to Gods election or be in the number of the reprobate for if wee go forward in our wicked courses without stop or hinderance with ease and prosperitie it is a signe that wee belong not to God for then he would not suffer vs to go on in the way of perdition but if we no sooner resolue vpon some wicked designe but straight we are either crossed in it or afterward afflicted that we cannot proceed in it as we purposed surely it is a signe that the Lord hath a care of vs in that he holdeth vs backe from running headlong to euerlasting destruction Secondly because though the Lord lay these thornes in our way yet through our negligence and securitie though We do not acknowledge Gods hand in our afflictions we see the hedge and feele the prickes of affliction pearcing our soules and bodies we oftentimes neither consider who hath set this hedge in our way nor for what cause but are readie to ascribe our afflictions to chance and fortune to our owne want of prouidence to the malice of our enemies or some secondarie cause therefore the Lord willeth them to behold and to consider that he it was that set this hedge in their way and for this cause in that they had resolued to go forward in their sinnes that knowing the meritorious cause of their punishment to be their sinnes they might labour to take them away by true repentance and knowing the Lord to be the author of them they might humble themselues vnder his hand and implore mercie and forgiuenesse Thirdly we may here learne that it is impossible for Gods elect to perish for he will not suffer them to goe on in sin to their perdition yea though they will desire and resolue to liue in wickednesse the Lord will finde meanes to pull them out of it for his will is aboue their wils his eternall purpose and decree which is vnchangeable causeth a change in their wicked designes and vnlawfull purposes so that they shall not atchieue them according to their setled resolutions as we may see in the example of Ionas Dauid Paul and many others So that Gods elect may certainly be assured that seeing their sinnes are insufficient therefore nothing else is effectuall to separate them from the loue of God in Christ Iesus Rom. 8. 38. 39. Fourthly here we learne most carefully to take heed that We must not leape ouer the hedge of afflictions we doe not when the Lord setteth this hedge in our way to restraine vs from sinne leap ouer it for if the fence bee not strong enough hee will make it stronger and in stead of an hedge he will set a wall to restraine vs that is if lighter afflictions will not withhold and stay vs from going forward in the course of sinne he will inflict those which are heauier and more intolerable Lastly wee may here obserue the great benefit which our afflictions cause vnto vs for they serue for sharpe thornie Afflictions restrain vs from sinne hedges strong walles to containe vs in the waies of Gods commandements and to keep vs from leaping ouer into the pleasant pastures of sinne and wickednesse where we should but bee fatted to the slaughter the Lord laieth in our way these thornie afflictions not to kill vs but to prick vs and by pricking to restraine vs from going the broad way that leadeth to destruction for when we are thus iudged we are chastened of the Lord because wee should not be condemned with the world 1. Cor. 11. 31. He correcteth vs not because he hateth 1. Cor. 11. 31. vs but because hee entirely loueth vs euen as his owne children not for our hurt but for our profit that we might be partakers of hie holinesse Heb. 12. 7. 10. And though no chastening Heb. 12. 7. 10. 11. seemeth to be ioyous but grieuous for the present yet afterwards it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised Heb. 12. 11. Though these afflictions be bitter and vnpleasant to the flesh yet are they profitable to the spirituall part for whilest the outward man perisheth the inward man is renued daily 2. Cor. 4. 16. Though these thornes 2. Cor. 4. 16. pricke vs yet they doe not mortally wound vs only they let out the winde of vainglorie and humble vs that wee be not exalted out of measure Though they seeme tedious and intolerable 2. Cor. 12. 7. and tending to our destruction yet in truth they are but light and momentanie and cause vnto vs a superexcellent and eternall waight of glorie 2. Cor. 4. 17. 2. Cor. 4. 17. But yet wee are not to imagine that affliction in it owne Afflictions not good in themselues but through Gods blessing nature worketh al these benefits but by the secret operation of Gods Spirit inwardly applying it vnto our hearts and teaching vs to make a holy vse of it for such is our obstinate stubbornnesse that wee will like vntamed and wilde beasts rush thorow this hedge of afflictions that we may still continue our course in sinne and such is our senselesnesse in our securitie that either we feele not the pricking of these thornes or at least are not by the smart moued to sorrow for sinne as being the cause thereof or to flee vnto God
not some few times for he threatneth often but seldome punisheth he denounceth many kindes of iudgements before he inflicteth any one of them whereby it manifestly appeareth that in his threatnings he aimeth at our conuersion and not at our subuersion and destruction and that he is not willing to punish in his owne nature vnlesse we force him thereunto by our stubborne impenitencie Secondly wee here learne not to trust in the fruitfulnesse We must not trust in the fruitfulnesse of our countrie for our sustenance of our countrie for our prouision and sustenance notwithstanding wee continually prouoke the Lord vnto anger by our sinnes for though it abound with vines and figge trees with corne and wine with pleasant orchards and fruitfull fields yet the Lord can easily finde meanes either by laying his curse vpon the land or by giuing vs ouer to the spoyle of our enemies to make the most fruitfull places a desert wildernesse And therefore let vs so liue as his children and seruants performing obedience vnto his will and then we may rest boldly and securely vpon his neuer failing prouidence otherwise our best meanes will not preserue vs when with our sins and wickednes we prouoke his anger and moue him in his iust displeasure to strip vs of all his benefits as appeareth in this place in the example of Sodom and Gomorrah so Ioel. 2. 3. And this is that which the Psalmist speaketh Joel 2. 3. Psal 107 34. Psal 107. 34. A fruitful land he maketh barren for the wickednesse of them that dwell therein Thirdly we may obserue that howsoeuer these idolaters Idolaters vsually pleade their merits do ascribe vnto their idols all the benefits which they enioyed yet not as their free and vndeserued gifts but as rewards and hire which they had bestowed vpon them for that idolatrous worship seruice which they had done vnto them and this is the disposition of all idolaters and superstitious persons to share with their idols in the praise of the benefits which they enioy imagining indeed that they haue bestowed them vpon them but for their deserts and merits And as the Heathen idolaters dealt with their idols so after the same manner at this day deale the Papists with God himselfe sharing with him in his glorie by ascribing part of the praise vnto him and part vnto their owne workes and merits Lastly we may heere obserue that howsoeuer the Lord Affliction endeth in destruction without repentance threatneth before he punisheth and when he beginneth to correct proceedeth by degrees from lighter to heauier punishments that his mercy goodnes and long-suffering may appeare in his so long sparing vs yet is neither his threatnings nor more easie corrections will reclaime vs nor mollifie our stonie hearts with true contrition his iudgements will end in our vtter destruction and desolation When his vineyard is fruitlesse first he vseth the pruning knife of affliction he diggeth and dungeth it and then expecteth fruit but if still it be barren and vnprofitable he taketh away the hedge and breaketh downe the wall and layeth it waste and desolate as it is Esay 5. 5. 6. If the knife will do no good to Esai 5. 5. 6. make the tree fruitfull by pruning the branches he will lay the axe to the root and cut it downe Mat. 3. 10. Luk. 13. 6. 9. Matth. 3. 10. Luk. 13. 6. 9. If his husbandmen with their much labouring in the vineyard cannot make it to yeeld her grapes the Lord will let the wilde boore out of the wood destroy it and the wilde beasts of the field to eat it vp as it is Psal 80. 13. So in this Psal 80. 13. place c. And this appeareth in the example of Pharaoh and the Egyptians and of the Iewes Matth. 23. 38. Luk. 19. Matth. 23. 38. Luk. 19. 43. 44. 43. 44. ANd so much concerning the punishments which particularly are threatned against the Israelites In the last place he concludeth the former part of the chapter with a repetition of their sinne of idolatrie the punishment which he would inflict vpon them for it Vers 13. And I will visite Vers 13 vpon her the daies of Baalim wherein she burnt incense to them and she decked her selfe with her earings and her iewels and she followed her louers and forgate mee saith the Lood In which words he repeateth their sinne and punishment that hereby The exposition he might the more aggrauate their sinnes and confirme the certaintie of their punishments that by hearing the often repetition of both they might be the rather moued to serious repentance The denunciation of their punishment is expressed in these words I will visite Where the Lord sheweth that he would no longer defere his punishments nor seeme to wincke at their sins but now he would begin to inflict his iudgements on them which their wickednes deserued yet not rashly but aduisedly and vpon mature deliberation as hee noteth by the word visite of which I haue more largely spoken when I handled the fourth verse of the first chapter Their sinne is first generally signified in these words The daies of Baalim By which we are to vnderstand the daies of their idolatrie or all the time wherein they had worshipped idols since the Lord had made his couenant with them and had maried them vnto himselfe which was soone after their comming out of Egypt So that heere he threatneth to visite vpon them not only the idolatrie which in their owne time was committed but the idolatrie of their fore-fathers of which we may reade Exod. 32. 1. vers 34. Numb 25. 1. 3. Exod. 32. 1. 34. Numb 25. 1. 3. Jud. 10. 6. Iud. 10. 6. c. because they did not forsake their sinnes but approued liked and liued in them According to that in the second Commandement For I am the Lord thy God a iealous God visiting the iniquitie of the fathers vpon the children c. Secondly he setteth downe their progresse in the particular kinds of their idolatrie first that they burnt incense that is performed vnto them idolatrous seruice in offering vnto them sacrifices and oblations secondly that they were so bewitched with that pleasure and delight which they tooke in their idolatrie that they thought no pompe cost decking with precious ornaments sufficient to set forth their idolatrie in these words And shee decked her selfe with her earings and her iewels where he still alludeth to the manner of harlots for as they being to come into the companie of their louers do vse all their art and skill in setting themselues foorth by putting on their richest ornaments that by these baits they may more forciblie allure them to commit vncleannesse with them so these idolaters when as they were to celebrate their solemne festiuals in the seruice of their idols placed a great part of their superstitious deuotion in decking and adorning both themselues and their idol gods that so they might take greater
pleasure in their idolatrie and with these pompous shewes intice others to ioyne with them in committing this spirituall whoredome And here we are further to obserue that hee calleth them her iewels and her earings to note vnto them that they had not receiued this whorish and idolatrous maner of worship from the Lord but that it was their owne not enioyned by God but hammered out in the forge of their owne inuentions and cast in the mould of their owne braine Thirdly he saith that she followed her louers whereby is signified their obstinate persistance in this their sin for they did not once or twice fall into this sin through errour or infirmitie but they followed their idols and went on in the course of their superstitions walking in their idolatries as in their vsual path and common high way So vers 6. Fourthly he saith that their hearts were so wholly set vpon their idols and that they followed them with such great earnestnes and intention of minde that they forgate the Lord like vnto harlots who are so bewitched and wholly transported with a furie of blind loue or rather lust towards their louers that they altogether forget their lawfull husbands and all the benefits which they haue receiued from them So that heere he aggrauateth the impious folly and more then brutish blockishnes of this people who were so blinded and euen drunken in their idolatrous superstitions that neither Gods word nor his works neither his blessings and benefits nor his iudgements and punishments would put them in minde of God and of those duties which they owed vnto him But how could the Israelites be said to haue forgotten God seeing still they professed themselues his people and performed some kind of seruice vnto him I answere they are said to forget him because they did not remēber him to be such a God as he had reuealed himselfe in his word namely that he was a Spirit most holy most pure and infinite in all perfections but figured and represented him in a little image whom heauen and the heauen of heauens cannot containe and because they forgat to performe vnto him that pure worship which he had enioyned vnto them in his word and in stead thereof offered vnto him their owne wil-worship and the idolatrous inuentions of their owne braine and thus one is said to forget another when they forget to performe those things which the one required and the other promised And these are the degrees of their sinne of idolatrie Now in the last place the Prophet concludeth all the former reprehensions of their sins denunciations of punishmēts by telling them that all he had spoken was not of or from himselfe but the word of Iehouah and this hee doth to gaine authoritie vnto the former prophecie to confirme the vndoubted certaintie thereof and to moue the people to receiue it with reuerence and to lay it more neerely to their hearts that thereby they might be moued to turne vnto God by true repentance And so much concerning the meaning of these words The Do ∣ ctrines The doctrines which arise out of them are these First wee may obserue that the Lord in the ministrie of the word causeth The Lord causeth his messengers to repeate the same reprehensions his messengers and Ministers to repeate againe againe the same reprehensions of sin the same punishmēts which are due vnto them and this he doth partly in respect of our incredulitie whereby at first wee giue no credit to his word and therefore to confirme the truth thereof the better in our hearts he causeth the same things to be againe repeated and the same speeches to bee as it were with greater vehemencie redoubled and partly in regard of our negligence securitie and forgetfulnesse whereby wee either doe not attentiuely marke or conscionably applie or fruitfully remember his word at the first hearing And therefore when wee heare the same reprehensions and threatnings deliuered oftē by Gods ambassadours let not these repetitions cloy vs with sacietie but rather sharpen our attention perswading our selues that the Lord causeth vs to heare the same things repeated either because through our negligence wee haue not learned or through our securitie and forgetfulnesse haue not applied nor made profitable vse of them at the first hearing or finally that hee meeteth with our incredulitie by confirming his word with a second repetition Secondly we may obserue that the same things which the The estate of the Church of Rome like the Church of Israel Prophet heere condemneth in the Israelites are at this day practised by the Church of Rome For first they haue their Baalims their pettie gods and patrons whom they religiously serue worship they offer vnto them incense vowes oblations they decke and adorne not onely their Idols but also themselues when they solemnize their feasts and approch into their presence placing a great part of their holinesse and deuotion in their outward pompe and brauerie which are not prescribed by God but inuented by themselues and therefore may fitly be called their own All which decking and adorning of themselues and their Idols they like impudent harlots vse that with these baites of outward pompe and beautie they may allure others to goe a whoring with them after their Idols they haue also a long time liued in their spirituall adulteries with great impudencie and obstinacie boasting and glorying in their sinne and finally they haue so set their hearts vpon their louers and are so intent earnest in their seruice that they may be truly said to haue forgotten the Lord because they do not so remember him as he hath reuealed himselfe in his word because they haue forgotten to worship him in spirit and truth and in stead thereof offer vnto him their owne inuentions and also because they vse much more care and diligence and spend much more time and labour in the seruice of the Virgin Mary Saints Angels Images and other Idols then in the seruice of the true and euerliuing God From whence wee may assuredly gather that the Lord will visite vpon them the daies of Baalim though for a time to shew his own patience and to make them the more vnexcusable hee deferre their iustly deserued punishments And therefore let al those come out of Babylon who would not be partakers of her plagues Apoc. 18. 4. Apoc. 18. 4. We must not place our religion in outward pompe Thirdly we may hence learne to auoid the foolish superstition of idolaters who place their religion in outward pompe and sumptuous shewes and to worship the Lord in spirit truth according to the prescript forme of his word Wherein many amongst our selues may iustly be reproued who thinke they haue done God good seruice if on his Sabbaths they come to the Church in their best apparell outwardly decked and adorned when in the meane time they come with their workaday soules full of worldly distractions and cogitations and altogether vnprepared and
sleepe so that the Angell that was sent to deliuer him was faine to smite him on the side that he might awaken him Act. 12. And Paul Act. 12. and Silas being in the like danger although they are not said to haue slept yet they rested quietly and peaceablie vpon Gods prouidence spending the night not in mourning and weake lamentation but in prayer reioycing and singing of Psalmes Act. 16. 25. Act. 16. 25. And this is the meaning of these words The instrustions The Do ∣ ctrines which arise out of them for our owne vse are these First we may obserue what is the cause which hath depriued vs of the Sin depriued vs of the dominion and vse of the creatures dominion vse and benefit which we had by creation ouer and by all the creatures namely our sins for this priuiledge was granted vnto man vpon the condition of his obedience vnto God which because he obserued not therefore he lost his rule and dominion right and interest he had vnto them so that what rule he hath ouer them and vse of them whilest he continueth in the state of disobedience he enioyeth it not by any lawfull right but by tyrannicall vsurpation vnder which thraldome the creatures grone earnestly desiring to be deliuered from it Rom. 8. 22. So that howsoeuer in the Rom. 8. 22. creation all the creatures were made for man subiected vnto his gouernment and appointed for his vse and man only was made for God and his seruice yet after man by his fall had disabled himself so as he neither could nor would serue his Creator the creatures were freed from the subiection and slauish vse of man and in stead of seruing and obeying him they are readie euery one in their place to be the executioners of Gods iust iudgements inflicted for his sinne and rebellion like seruants who set themselues against their master when he traiterously setteth himselfe against his Prince who is the chiefe Lord and Soueraigne ouer them all When as therefore we heare of losses and spoiles by fire or water of the hurt or death of men by the brute beasts and serpents of dearth and scarcitie caused by too much raine or drought cankers caterpillers and such like all and euery of these are so many remembrancers to put vs in mind of our sinnes and rebellion against God and so many monitors to warne vs that we forsake our wicked courses and turne to the Lord by vnfained repentance Secondly wee heere learne when man is restored to his When our dominion ouer the creatures is restored right of ruling and vsing the creatures without sin in respect of God and tyrannie in respect of them namely when he is reconciled vnto God in Christ being adopted for his son in him becommeth heire and lawfull owner of all the creatures for when the Lord hath renued his couenant with vs then doth he also renue the couenant betweene vs and the creatures which is set downe Gen. 1. 28 29. The consideration Gen. 1. 28. 29. whereof should moue vs earnestly to labour after the assurance of our reconciliation with God and our adoption for vntill then we haue no right vnto any of Gods creatures but theeuishly and tyrannically vsurpe vpon that which belongeth not vnto vs and for this cause the blood of the creatures which for our vse is spilled the clothes which which we put on the bread which we eat yea and the verie Habac. 2. 11. stones and timber of our buildings crie loude in Gods eares for vengeance and shall be sufficient matter though we had no other sinnes of inditements for our theft at the great assisses Againe vntill the Lord haue renued this couenant betweene the creatures and vs they are all our enemies which are euer readie when God suffereth them to reuenge the dishonor which by our sins we haue done to their Creator and the iniurie and oppression which we haue offered vnto them if we be at home the fire threatneth vs if abroad the beasts if God permit them are readie to assault vs the water is readie to drowne vs the earth to swallow vs the aire to infect vs yea as we walke in the streete the tyles vpon the houses are readie to braine vs in our gardens snakes and adders are readie to sting vs and at our tables euery crumbe of bread is readie to choake vs all which Gods creatures are readie to serue vs and to offer vnto vs a safe and comfortable vse of them when vpon our reconciliation with God they are also reconciled vnto vs. Thirdly wee may here learne what is the best meanes to The best meanes of obtaining a well grounded peace with men obtaine and enioy a sound and well grounded peace with men or at least entertaine a iust and safe warre namely by turning from our sinnes and seeking earnestly reconciliation with God in Christ for the cause of inward rebellions and outward inuasions is our sins which prouoke the Lord to iust displeasure and moue him to raise vp against vs enemies at home and broad to the end they may execute his iust iudgements against vs. The way therfore to settle peace and preuent warre is to take away this cause to wit our sins by true repentance and to labour that we may be at peace with God and then he will giue vs peace with men or at least a prosperous warre wherin he will assist and protect vs against our enemies Whereby it appeareth that that peace which is grounded vpon worldly policies and hath not this peace with God for the foundation thereof howsoeuer it may last for a time yet in the end it will proue rotten and vnsound For example some thinke it the best course to settle a peace by tolerating Poperie and idolatrie some by vtter forsaking Gods true religion and by conforming our selues to the world both in profession and life some by ioyning in neere leagues with neighbour Princes and by many such other deuices but seeing the Word plainly teacheth vs that the only sure foundation of our peace is our reconciliation with God and holy obedience to his Commandements how can wee hope to obtaine it by taking such courses as will cause the Lord to be our enemie and by transgressing his Commandements the breach whereof the Lord threatneth in so many places to punish with warre and those innumerable miseries which do accompanie it So Leuit. 26. 25. Deut. 28. Leuit. 26. 25. Deut. 28 49. 1. King 8. 33. Jer. 5. 15. 19. 49. 50. 1. King 8. 33. Ier. 5. 15. 19. The vse which we are to make hereof is that when wee heare of our enemies preparations we do in the first place consider that our sinnes is the cause of this warre intended against vs and therefore before we resolue vpon any other course for our defence let vs repent of our sinnes and labour to be at peace with God and so he will change their minds or vse their
spend the whole time in reuelling masking dicing carding surfetting and drunkennesse and least they should not runne fast inough into all manner of disorders doe they not allow of their Lords of mis-rule who haue for the time a large Patent to lead them into all licentiousnesse and these are their religious exercises for their solemne feasts That I may say nothing of the permission of their stewes their sanctuaries for malefactours their wincking at blasphemie prophanation of the Sabboth Adultry as though they were but veniall sinnes by all which their wicked courses they greatly increase their number seeing hereby all adioyne themselues vnto them who would be voluptuous and licentious by law and priuiledge of Religion And so much concerning the testification of Gods loue The Analysis of the rest of the Chapter towards the adultresse harlot the people of Israell Now followeth the approbation thereof first by his inflicting on her fatherly chastisements that thereby shee might be restrayned from running on in her sinnes and prouoked to turne vnto God by true repentance verse 2 3 4. Secondly by sanctifying this her affliction for her conuersion vers 5. The afflictions which he intended to correct her with are typically represented and shadowed in the Prophets vision vers 2 3. And after this vision is in part expounded vers 4. Concerning the former he sheweth first the end wherefore hee afflicted her that is that thereby he might buy her and so possesse and keepe her for his owne vse in these words So I bought her to me and secondly hee setteth downe the affliction it selfe where first he sheweth with what kinde of affliction he meant to chastise her namely with captiuitie signified in this phrase of buying her and secondly he expresseth the qualitie of this captiuitie to wit that it should be exceeding grieuous and that both in respect of the greatnesse of their miseries which they should suffer in their captiuitie and also in respect of their long continuance Their miseries consisted partly in the euils which they suffered and partly in the depriuation of such benefits as they had formerly inioyed namely their politicall and ecclesiasticall gouernment vers 3 4. The euils which she suffered were base contempt signified by her price of 15. peeces of siluer wherewith shee was bought and pinching pouertie and want signified by the Homer and a halfe of Barley BVt let vs come to the words themselues Verse 2. So I Verse 2 bought her to mee for fifteene peeces of siluer and for an Homer of Barley an halfe Homer of Barley In which words is contayned both the peoples punishment and the loue of The exposition God who inflicted it the punishment is that they should become captiues in a strange countrie and this is signified by this phrase of buying for no free people but onely captiues slaues and seruants were bought for money So that the meaning of this part of the vision is this as the Prophet buyeth an adultrous wife as though she were a captiue so the children of Israell shall be led into captiuitie and bought and sould for money Yea but the Prophet was commanded to loue this adultresse and heere no mention is made of his loue but onely that he bought her that is brought her into the base estate of a slauish captiue how then doth this signifie the loue of God seeing it seemeth rather an effect of hatred I answere if we respect Gods end which was the profit conuersion and saluation of the Israelits this was a singular note of gods loue For when they abused their libertie to all licentiousnesse God caused them to liue in captiuitie but to this end that by this miserie he might reclaime regaine them vnto himself So that the Lords seueritie was exceeding profitable and necessarie to reforme this adultresse and to make her keepe her marriage faith inuiolable for the time to come when as she felt the smart of her vncleannesse If a husband laying aside his right of superioritie and rule doe basely cocker and flatter his adultrous Wife and suffer her at pleasure to raunge abroad and company with her louers his fondnesse will harten her in her wicked courses and cause her the more to scorne and contemne him the Lord therefore like a wise husband dealeth otherwise here with this adultresse that is he retayneth his authoritie he handleth her roughly and restrayneth her of her libertie but yet inwardly he loueth her for he doth all this to coole the heat of her lust and to make her chast and faithfull that so being reclaymed hee may receiue her into his wonted fauour The Next point to be considered is the basenesse of their estate in their captiuitie signified by the price here giuen for the Adultresse to wit fifteene peeces of siluer What was the precise quantitie of this summe it is vncertaine neyther is it materiall to the vnderstanding of the Prophets purpose onely this we are to know that the Prophet maketh mention of a certaine price giuen that he might in more liuely manner set forth this vision as a thing done hereby more feelingly affect his hearers secondly that this Adultresse was bought at a very low rate seeing there is such a slender price payed for her as fifteene siluer peeces For there was three sorts of siluer coyne in vse amongst the Israelites the Shekell of the Sanctuarie which was about two shillings foure pence in value and this had on the one side Aarons rod and on the other the pot of Manna the common or halfe Shekell amounting to foureteene perice and the Gerah or Obolus which was about the value of our three halfe-pence Now we are not to vnderstand these words of the Shekell of the Sanctuary which was onely the price of holy things and therefore not of an adultresse and if wee vnderstand them of the common Shekell then the whole price amounted but to the summe of seauenteene shillings and sixe pence which was giuen for this Adultresse whereby the base estate and contemptible condition of this harlot is shewed in that she is valewed at lesse then a slaue or captiue For if an Oxe gored a seruant the owner was bound to giue to the maister thirtie Shekels in recompence as appeateth Exod. 21. 32. and here this Adultresse is prized but at Exod. 12. 32. halfe so much whereby is signified that the people of Israell should be contemned and exceeding basely esteemed of in their captiuitie And this agreeth with the complaint of the faithful Psal 44. 12. Thou sellest thy people without gaine and Psa 44. 12. 13 doest not increase their price 13. Thou makest vs a reproch to our neighbours a iest and laughing stock to them that are round about vs c. And this is the first part of the price the other is expressed in these words And for an Homer of Barley and halfe Ezech. 45. 11. an Homer of Barley The Homer or Chomer contained ten Ephaes as
worldly riches then would we also neuer forget it but meditate therein day and night The third cause of the forgetfulnesse of Gods Law is Gods mercies make vs vnmindfull of him our pride of heart through the vnthankfull abuse of our prosperitie for such is our corruption that whereas Gods benefits should make vs mindfull of his Law that in lue of thankfulnesse we might obey it contrariwise the abundance of Gods mercies makes vs to forget not onely the Law but euen God himselfe so the Lord complaineth Hos 13. 6. Hos 13. 6. As in their pastures so were they filled they were filled and their heart was exalted therefore haue they forgotten me Hence it is that the Lord giueth the Israelites so oft warning that when they abounded in Gods blessings they should not suffer their hearts to be lift vp so to forget him the authour of all their good Deut. 8. 11. 12. A man would thinke that as tokens Deut. 8. 11. 12. sent serue to put vs in minde of an absent friend so the innumerable tokens of Gods loue which as it were from heauen he sendeth vnto vs should serue as so many remembrancers to put vs in minde of him who sendeth them vnto vs but though against all reason it falleth out otherwise for the tokens of Gods loue as riches pleasures and honours make vs forget the sender and therefore wise Hagur seeing this corruption in himselfe doth intreat the Lord to restraine his bountie and not to bestow too much vpon him least being full he should denie him say who is the Lord. Prou. 30. 8. 9. Pro. 30. 8. 9. Seeing therefore our corrupt nature is so inclinable to The greatnesse of this sinne of forgetfulnesse this vice of forgetfulnesse let vs labour not onely to see it but also to subdue and mortifie it which that we may the rather performe with the greater care and conscience let vs consider the grieuousnesse of the sinne and the greatnesse of the punishment which doth attend it The grieuousnesse of the sinne herein appeareth in that it is not onely in it selfe haynous but a cause also of innumerable other sinnes In it selfe it is a haynous sinne as appeareth by the Lords often and earnest forbidding of it So Deut. 4. 23. Take heed vnto Deut. 4. 23. and 8. 11. your selues least you forget the couenant of the Lord your God and 8. 11. Beware that thou forget not the Lord thy God not keeping his commaundements And when the people notwithstanding these admonitions did forget the Lord he grieuously complaineth of this neglect So Deu. 32. 18. thou hast forgotten Deut. 32. 18. Esay 57. 11. Ier. 2. 32. the mightie God that begat thee and formed thee Esa 57. 11. Ier. 2. 32. Can a maide forget her ornament or a bride her attire yet my people hath forgotten me daies with out number Secondly to forget God and his word is a kinde of Athisme seeing they haue not God nor his law in their principall parts namely their heart minde and soule for they who so haue them doe also remember them Thirdly this forgetfulnesse is ioyned with singular contempt of Gods word for they who regard it doe also remember it they that can say with Dauid that they delight in his statutes may also adde that which hee addeth that they will not forget his word Psal 119. 16. Psal 119. 16. Fourthly as this forgetfulnesse is in it selfe a sinne so it is the cause of almost all sinne Whereof it is that forgetfulnesse and the transgression of the law are often joyned together as the cause and effect Deut. 8. 11. Beware that thou Deut. 8. 11. forget not the Lord thy God not keeping his commaundements Ier. 3. 21. They haue peruerted their way and haue forgotten the Lord their God Prou. 2. 17. Which forsaketh the guide of Ier. 3. 21. Pro. 2. 17. Ezech. 22. 12 her youth forgetteth the couenant of her God Ezech. 22. 12. Iud. 3. 7. The children of Israell did wickedly in the sight of the Lord and forgat the Lord their God The reason is because Iud. 3. 7. they who doe not so much as remember the law of God can much lesse obserue it and those vvho neuer thinke neyther on gods promises nor threatnings are neither incouraged to that which is good nor discouraged from that which is euill But as this forgetfulnesse is to be auoyded in that it is a The punishment of the sinne of forgetfulnesse grieuous sinne so also because God inflicteth vpon it grieuous punishments As in this place he threatneth the Priests that because they had forgotten his Law he would not onely forget them but their children the which was a fearefull judgement whether we consider it in the generall or in this particular In the generall for if in God we liue and moue and haue our being Act. 17. 28. If when hee but hideth his face Act. 17. 28. we are troubled Psal 104. 29. If when he neglecteth vs we are straight depriued of all good and exposed vnto all euill Psal 104. 29. then what is Gods forgetfulnesse but our destruction so likewise in this particular where by Gods forgetting their children is meant his neglect of them the with-drawing of the signes of his loue the disinheriting of them of the honour of Priest-hood as if he would call backe his commission and suffer them no more to beare the name of his ambassadours turne them out of their stewardship and make them more base then common seruants make them of shepheards worse then the meanest of the flocke and of Captaines common souldiers which also with the rest should be casheerd out of his Campe the Church militant Besides this heauie judgement there are diuers others threatned against this sinne of forgetfulnesse in the booke of God and these both temporall and eternall Of the first sort is the punishment of barrennesse and dearth Esay 17. Esay 17. 10. 11 10. 11. Desolation and destruction of their cities Hos 8. Hos 8. 10. 10. Bondage and subjection vnder tyrannicall enimies 1. Sam. 12. 9. The Lord scattereth those that forget him and 1 Sam. 12. 9. his word as stubble before the winde Ier. 13. 24. 25. Hee Ier. 13. 24. Ier. 18. 17. ouerthroweth them in the day of battaile Chap. 18. 17. But the most grieuous punishment of all is that they shall beare their wickednesse which is a burthen intollerable and presseth all that are vnder it euen down to hell Ezec. 23. 35. Ezech. 23. 35. So likewise it is punished with eternall punishments for as it is Psal 9. 17. The wicked shall turne into hell and all the nations that forget God And therefore I conclude this point Psal 9. 17. and 50. 22. with the Psalmist Psal 50. 22. O consider this O ye that forget God least I teare you in peeces and their be none to deliuer you And these are
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
instruct admonish and rebuke them that so we may reclaime them from their wicked waies and conuert them vnto God for which purpose our Sauiour kept company with publicans and sinners this end is taken away through their contemptuous stubbornensse and obstinate contempt of all these holy meanes of their conuersion for here our Sauiour Christs rule taketh place that wee must not cast holy things vnto dogs nor pearles before swine lest they treade these precious iewels vnder their filthie feet and turning againe all to rent vs as it is Matth. 7. 6. And his example also Matth. 7. 6. serueth for our direction for when the Scribes and Pharisies obstinately opposed against the meanes of their conuersion and rebelliously set themselues against Gods reuealed will he giueth ouer their company and consorteth himselfe with publicans and sinners And secondly when there is no hope of conuerting them from their sinnes in regard of their obstinacie and stiffenes in rebellion there is great feare lest they will peruert vs in respect of our frailtie and faint weaknes in good courses And therfore as all wise men being in health do auoid the company of those who being infected with the plague haue the markes and tokens appearing vpon them because there is great danger of their infection but no hope of the others recouerie so if wee bee endued with any sparke of spirituall wisdome we will carefully auoid those who are deeply infected with the contagious diseases of sinne especially when as by their stubborne contemning of all holy admonitions and wholesome reprehensions they euidently shew that they are marked to destruction and haue the plaine tokens of reprobation appearing vpon them seeing there is more danger that we shal be infected by their contagion then there is hope that they should be cured by our admonitiōs And this was holy Dauids practise as appeareth Psal 26. 4. I haue not haunted with vaine persons neither kept company with the dissemblers 5. I haue hated the assemblie of the euil and haue not companied with the wicked And Psal 119. 115. Away from me you wicked for Psalm 26. 4 5. 119. 115. I will keep the commandements of my God Again the imminent danger of Gods fearful punishmēts which hang ouer the heads of wicked men should be an effectuall reason to perswade the faithfull to auoid their company seeing that as the Lord doth often spare the wicked for the godlies sake as appeareth Gen. 18. 32. so hee doth sometimes inflict temporall punishments vpon the faithful because they are in the companie of vngodly men as appeareth in the example of Lot consorting himselfe with the Act. 27. 24. Gen. 18. 32. 14 19. 1. King 22. Sodomites Gen. 14. 19. and of Iehosaphat entertaining neere familiaritie and friendship with wicked Ahab 1. King 22. Those therefore who would not be destroyed with Corah and his accomplices must separate themselues frō them Numb 16. 26. and they must come out of Babylon who will not Numb 16. 26. Apoc. 18. 4. be partakers of her plagues Apoc. 18. 4. The vse hereof serueth to reproue such as consort themselues Those reproued who cōfort with wicked men in neere familiaritie and fellowship with those who by their daily practise shew their vnrecouerable and desperate rebellion against God and their prophane contempt of all goodnes seeing hereby they notablie bewray their impietie towards God and their extreme follie in regard of themselues For if they had any true loue of God or zeale of his glorie they would not be familiar with those that hate him nor yet grace such gracelesse impes with their companie who spend their whole liues to his dishonor and if they had any dramme of true wisdome to prouide for their owne safetie they would not range thēselues in the forlorne hope nor venture their liues in that ship which is readie to sinck nor ioyne themselues with such wicked companions who hauing committed high treason against the great King of heauen and earth are daily in danger to bee attached condemned and led to execution Thirdly we may here obserue that customable liuing in Customable sinning maketh men brutish in their wickednes sinne doth make men to become not only inhumane and barbarous but brutish in wickednesse and therefore it is vsuall with the holy Ghost to decipher the disposition of sinners by comparing them vnto brute beasts as in this place he setteth forth the stubborne rebellion of the Israelites by likening them to an vnrulie heifer who casting off the yoke is readie with violence to run against her master So the sottish follie of the adulterer is deciphered when as he is compared to an oxe led to the slaughter Pro. 7. 22. and his beastly filthinesse Prou. 7. 22. when as hee is likened to an horse neighing after his neighbours wife Ier. 5. 8. The Prophet Esay compareth sinners Jerem. 5. 8. before their conuersion vnto sauage beasts as Lions Leopards Wolues Beares Aspes and Cockatrices Esa 11. 6. 7. 8. Esay 11. 6. 7. 8. And our Sauiour Christ likeneth incorrigible sinners to filthie swine and fierce bandogs Matth. 7. 6. So the Apostle Matth. 7. 6. Peter compareth those who after some shew and profession of religion do make a relapse into their old sins vnto a dog returning to his vomit and to a sow which being washed walloweth againe in the mire 2. Pet. 2. 22. Yea the Prophet 2. Pet. 2. 22. Esay goeth further and affirmeth that vngratefull and rebellious sinners are worse then the brute beasts Esay 1. 3. The Esay 1. 3. oxe saith he knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstood The vse hereof serueth to shew the wretched and base estate of rebellious and vnrepentant sinners seeing howsoeuer The wretched estate of impenitent sinners they may ruffle it in their brauerie be honorable in their titles and haue the first place and chiefe seate wheresoeuer they come yet are they no better then brute beasts yea in truth they are far worse as being in their disposition whilest they liue more malicious vngratefull and rebellious and after death far more miserable for well were it with them if after they haue led a brutish life they might in their death be like vnto the beasts which perish but it shall be farre otherwise their death being vnto them but an entrance into death eternall and a passage into the torments of hell fire Secondly this sheweth the malignant qualitie of sinne The malignant qualitie of sinners which like Circe her poysonous potions transformeth men into beasts and maketh those who were created according to the most beautifull image of God to be more vgly and deformed in Gods sight then the most bruitish and basest creature The consideration whereof as it should make vs most carefull in auoiding sinne with all the baites allurements and prouocations which incite vs thereunto so when
be sicke or when they haue lost their goods by theeues or other casualties or when they curiously desire to know what shall befall them in the time to come are ready to vse these wicked and Diabolicall meanes for the satisfying of their desires wherein they bewray notable diffidence impietie folly diffidence in that if the Lord defer his helpe a little while they will not waite his leasure nor trust in his promises but rather relye vpon the diuell and vpon the direction of his wicked instruments Their impietie is hereby manifested in that they seeke to free themselues from those afflictions which God hath laid vpon them by Sathans helpe as it were whether God will or no for if it were his will they should be released he would graunt them lawfull meanes Lastly they shew their folly not onely in that they inquire of them who haue a spirit of diuination and of the Southsayers who murmure and whisper and leaue the Lord most wise and most mighty and goe from the liuing to the dead contrary to the admonition of the Prophet Esay 8. 19. but also in that they imagine they Esa 8. 19. can preuaile against God by Sathans assistance who is but his slaue and so fast tyed in chaynes that he is not able to stir without his permission Fourthly we here learne what is the cause why Idolaters The cause why the wisest Idolaters liue in sottish superstitions who otherwise are exceeding wise doe liue in most sottish superstition and are blinded with such childish follies as may moue in any just cause of admiration namely because they are seduced with a spirit of fornications that is not onely abandoned of Gods spirit who leadeth vs into all truth but also wholy lead with the vncleane spirit Sathan the chiefe author of spirituall whoredome who begetteth in these children of disobedience a spirit of Idolatry that is a vehement and earnest desire to liue in this sinne with which they are so wholy transported that they goe forward in their grosse and absurd courses not onely against religion and the reuealed will of God but against reason nature and common sense An example hereof wee haue in the Israelites who howsoeuer they had so manifold experience of Gods mercy and power in multiplying his benefits vpon them and in their miraculous deliuerances preseruation from their enimies and of his seuere justice in punishing their Idolatries yet were so seduced with this spirit of fornications that neither Gods mercyes nor judgements could restraine them from forsaking his true worship and seruing the Idols of the Heathens in as grose manner as those who neuer heard of God and his word The like experience we haue in the Papists at this day who howsoeuer they are worldly wise in the things of this life yet being bewitched and carried headlong with this spirit of fornications they suffer themselues wittingly and willingly to be abused by their false teachers as if they were the most ignorant ideots in the world they beleeue the carnall presence of Christ in the Sacrament of the aulter contrarie not onely to religion but also to reason nature and their owne sense and adore their breaden God with diuine worship they are content with great summes of money to purchase pardon of their sinnes of the Pope who is a sinfull man like themselues yea the man of sinne they whip and torment themselues before their idolls like Baalls Priests they creepe to the Crosse and goe on pilgrimage to images of wood and stone and by praying vowing and offering vnto them they acknowledge them as their Gods seeing they giue vnto them all parts of diuine worship whereas they are creatures more base and impotent then themselues and whence proceedeth all this but that they are giuen ouer of God to strong delusions and to beleeue lyes bewitched of the euill spirit sathan and wholy transported and mislead with the spirit of fornications The vse hereof is that howsoeuer we are sometime led We must take heed we be not transported with the spirit of sinne captiue of sinne and through infirmitie be ouertaken with the corruption of the flesh yet that we carefully take heede we be not transported wholy with the spirit of sinne desiring to breake Gods commandements delighting in our transgression Let vs watch ouer our harts that they may do faithfull seruice vnto God though the other members bee sometime inthralled in the bondage of sin though in the spirituall conflict we receiue some wounds of sathan the world and the flesh yet let vs be sure to keepe fast buckled vnto vs the brest-plate of righteousnes sinceritie and integritie so as we may truely say with the Apostle Paul that we delight in Rom. 7. 22. the law of God concerning the inner man howsoeuer wee find another law in our members rebelling against the law of our minds leading vs captiue vnto the law of sinne Let vs wholy resigne our selues ouer to bee guided by the spirit of God that so we may be assured that we are his sonnes and children for if Gods spirit be not our guide to leade vs into all truth Rom. â— 14. we shall be seduced by the spirit of sin and carried headlong into all manner of sottish and outragious wickednesse Fiftly we here learne that as soone as men addict themselues They that addict themselues to idolatrie shake of Gods yoke to wil-worship superstition and idolatrie they shake off Gods yoke and withdraw themselues from vnder his gouernment as the Israelits in this place who when they went a whoring after their idols are saide to haue departed from vnder their God So Deu. 31. 16. They will goe a whoring Deut. 31. 16. after Gods of a strange land and will forsake me and breake my couenant And so themselues confesse that they did forsake the Lord when they serued Baalim Iudg. 10. 10. though Iudg. 10. 10. they professed that in Baal they serued the true God as appeareth Hos 2. 16. Thus the Lord saith that as soone as the people burnt incense vnto their Gods and worshipped the Hos 2. 16. worke of their owne hands they forsooke him Ier. 1. 16. Ier. 1. 16. The reason is manifest for they who refuse to be gouerned by the kings law and either make their owne will a law or submit themselues to be ruled by the law of a strange Prince they doe not onely reject the law but also refuse to haue that Prince for their gouernour but the word of God is his law and the scepter of his kingdome whereby he ruleth all his subjects and therefore they who will not be ruled by this law but by their owne will and humaine inuentions and traditions in refusing Gods law they refuse and forsake God himselfe and will not admit him for their gouernour And hence it is that the Lord joyned these together where he saith that Saul had forsaken him had not performed his commandements