Exposition of Hosea 6, Exposition · Verse 7
VERSE. 7.
But they like men hauehave tranſgreſſed the Couenant; there hauehave they treſpaſſed against mee.
IN this Verſe and the reſt that follow to the end of the Chapter,The ſumme of the reſt of the Chapt. the Lord beginnes to lay them out in their colours, and to paint out their rebellions.
And firſt in this ſeuenth verſe, hee ſheweth in generall, that they had broken that league and holy Couenant which hee had made betwixt him and them: That holy Couenant which had beene ſo ſolemnly agreede vponupon,Gen. 17.7. Exod. 19.5.6. wherein the Lord had promiſed hee would be their God, and they had promiſed to bee his people: this Couenant they had wilfully broken, & caſt it behind their backe, and ſhaken off the yoake of their obedience.
In the eight verſe, the Lord comes vntounto them more particularly, and names Gilead, which was one of the Cities of refuge:Ioſu. 20.8.9. This City has inhabited of the Leuites and the Prieſts, and therefore ſhould hauehave been a mother City, a Nurſe to Religion and Piety. And theſe Prieſts and Leuites ſhould hauehave ſhined as ſtars, by holy life and pure Doctrine: but the Lord complains, that euen Gilead was a City full of all impietie, full of bloud and cruelty: and if it fared thus with Gilead, what could bee hoped for of other places, but that they did match her, or were farre worſe then ſhee?
In the ninth verſe, the Prophet doth not onelyonly complaine of the common people, but ſhewes the miſerable impiety of the Prieſts, whom hee compares to Murderers and Robbers, becauſe they were full of cruelty and oppreſſion, couetous, and giuen to all manner of vile dealing,The Prophet ſpares none. but eſpecially they might bee compared to Robbers and Murderers, becauſe they did murder the poore ſoules of Men and Women.
And in the two laſt Verſes, hee ſharpely reproues the Idolatry of the people, which was eſtabliſhed hy Ieroboam and his Counſellers: ſo as wee ſee, the Prophet hee ſpares no eſtate; hee beganne with the common people, then comes to the Prieſts; and now hee layes open the vile dealing of the King and his Nobles, who neglected the true worſhippe of God, and ſet vp Idolatry, and worſhipped Baal.
In this ſeuenth Verſe wee hauehave three things to be conſidered of vsus:
The Text diuided.Firſt, their ſinne; They hauehave tranſgreſſed the Couenant, a great ſinne to breake Couenant with God.
Secondly, the manner of it; namely, Like men: that is, when I meant in good earneſt to make my couenant with you; and promiſed that I would bee your God, and gaue you my lawes; you moſt vnfaithfully and rebelliouſly hauehave caſt oft the yoake of obedience, hauehave broken my couenant, and reiected my laws, & would not ſtand to your promiſe, as I thought yee would.
Thirdly, wherein they ſinned; namely, in that they did moſt glory, and moſt of all rely vponupon, There hauehave they tranſgreſſed againſt me; that is, euen in your very ſacrifices, to the which you ſticke, and thinke that I am beholden vntounto you for them; your ſacrifices of Lambes and Beaſts are the things I deſire, being done in an holy manner: but you boaſt your ſelues of theſe outward Ceremonies, as though you were as good worſhippers of God as could bee: Euen in this I condemne you, becauſe whereas I gaue them vntounto you to helpe your blindneſſe and rudeneſſe, and to leade you to Chriſt the true ſacrifice, you caſting aſide repentance and duties of faith, and amendment of life, thought that theſe outward things, the bloud of buls, and ſheepe might ſatiſfie my anger, and purge you from your ſinnes without the bloud of Chriſt, the ſon of God. And therefore you hauehave grieuouſly broken my Couenant, broken my lawes, and vtterly abuſed my ordinances.
Thus much of the Senſe, now of the Doctrines.
But they like men hauehave broken my Couenant. q. d. I gaue them my Couenant & promiſed them I would bee their God,Their ſinne. and they promiſed they would be my people: Well, I gaue them my lawes and commandements, and my ordinances, which were as a payre of Indentures betweene mee and them: I ſet to my Seales, and bound my ſelfe vntounto them, to ſtand by them, to keepe and defend them from their enemies: And for my part if they had kept Couenant, I would for euer hauehave beene their God, and they ſhould hauehave beene my people; but they hauehave quickly ſtart out of the way, they hauehave forgot their couenant made with mee, broken my lawes, and caſt aſide my commandements, and hauehave abuſed my ordinances.
The Couenant what? Gen. 17 7.8. Gen. 18.9 10 Exo. 19.5.6. Rom. 4.17.What this Couenant was, theſe places ſhew; Moreouer I will ſtabliſh my Couenant betweene mee and thee, and thy ſeede after thee, in thy generations, for an euerlaſting Couenant, to bee God vntounto thee and to thy ſeede after thee. And I will giuegive thee and thy ſeede after thee the land, wherein thou art a ſtranger, Euen all the land of Canaan for an euerlaſting poſſeſſion, And I will be their God.
Doct. 1 Thus had God bound himſelfe by Couenant vntounto them to bee their God.The breaking of our couenant with god the cauſe of al iudgemēts And in that they had moſt vnthankefully violated the ſame, the Lord layes here this great ingratitude of theirs to their charge. So then the firſt point of Doctrine which this Text doth afford vsus, is this:
We may here behold what is the cauſe that God forſaketh any people, and withdraweth his mercifull protection from them, and layes them open to all miſeries, calamities, iudgements and diſtreſſes; namely, the breaking of our Couenant with God: for this doth highly offend God, and prouoke him to anger, to ſee his Couenants ſo lightly regarded, and ſo wilfully tranſgreſſed, as it doth appeare in this people, whoſe ſinne was no ſmall ſinne, but a great and grieuous ſin: for in keeping of their Couenant with God, did conſiſt their euerlaſting weale and kappineſſe: for then the Lord had bound himſelfe, that if they would keepe his commandements and lawes, that hee would bee their God to defend them from all their enemies, yea, to confound all their aduerſaries: and ſo long as they were mindfull of their vow and couenant, and walked in his wayes, none could doe them harme; yea, they could want no bleſſing or merciemercy of God, as it doth appeare by Gods own words:Deut. 5.29. & Deut. 28. Oh that there were ſuch an heart in this people, that they would feare mee and keepe my commandements alwayes, that it might goe well with them, and with their children after them for euer: ſo on the contrary, the breaking of this couenant, was as much as their liues were worth, for then the Lord was not bound to bee their God, nor to keepe them any longer, but they were naked of Gods protection, and lay open to all miſeries and calamities; & were a prey to their enemies, and then all thoſe curſes pronounced againſt Couenant breakers,Deut. 28.15. muſt needs fall vponupon them: If thou wilt not obey the voyce of the Lord thy God, to keepe, and to doe all his commandements, and his ordinances which I command thee this day, then ſhall theſe curſes come vponupon thee, and ouertake thee. Curſed ſhalt thou bee in the towne, and curſed in the field, curſed ſhall bee thy basket and ſtore, the fruit of thy body, &c. Exod. 32.25.When the people of God had committed idolatry, and made them gods to goe before them, it is ſayde by Moſes, The people were naked, for Aaron had made them naked to their ſhame amongſt their enemies. It was their ſinne of Idolatrie that depriued them of Gods protection; for as keeping his Couenant men are guarded from all dangers; ſo breaking the ſame, he naked to all iudgements and calamities.
When Achan had ſtolne the Babyloniſh garment, and the wedge of gold, the whole Hoſt of Iſrael was puniſhed for the ſame fault till the ſinner was found out; for becauſe of the ſin of Achan, Ioſu. 7.24.the whole hoſt of Iſrael were before their enemies, but as naked men, vtterlie deſtitute of Gods lpeciall protection: Wee ſee this in Salowon, 1. Reg. 11.14.23.when his heart was turned away from the true God, and his hands were holden vp to ſtrange gods, the Lord was wroth againſt Salomon: Then the Lord ſtirred vp one aduerſary vntounto Salomon, and afterwards another, which did much miſchiefe and euill againſt Iſrael. And this is likewiſe cleare by the example of Rhehoboam the ſonne of Salomon, who, when hee had once forſaken the Lord, and all Iſrael with him, the duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page Prophet comes with this meſſage from the Lord,2. Cron. 12.5. Thus ſayth the Lord: Yee hauehave forſaken mee, therefore hauehave I left you in the hands of Shiſhak.
Theſe examples and the like, whereof the Scriptures are full, all ſerue to confirme the Doctrine now deliuered, that ſinne is the cauſe of all miſerie, and the breaking of our Couenant with God, the cauſe of all calamity. And good reaſon it ſhould bee ſo; for it is a iuſt thing for God to depart from them, that depart from him, & to forſake them that forſake him, whoſe departure from vsus is the cauſe of all thoſe iudgements wee ſuffer here, Reaſon. and ſhall make vsus one day to taſte of the bitterneſſe of his iudgements, which laſt to confuſion for euer.
Now let vsus come to the Ʋſes.
Ʋſe. 1 This teacheth vsus firſt of all to acknowledge that all iudgements which are layde vponupon vsus here, are moſt iuſt and righteous with our God, whoſe iudgements are alwayes iuſt; that howſoeuer the particular cauſe is not alwaies diſcerned vntounto vsus, why the Lord doth ſtrike vsus and chaſtice vsus; yet certain it is, that if the ſtormes of Gods iudgements doe ariſe, ſome Ionas or other is in the ſhippe, ſome ſecret ſinne or other lyes lurking in our ſoules, that hath cauſed the Lord to be ſo angry with vsus, according to that of the Prophet Ieremy: Wherefore is the liuing man ſorrowfull? Man ſuffereth for his ſinne. Oh let vsus ſearch and trie our wayes, and turne vntounto the Lord, where wee may ſee the cauſe of all iudgements, our ſinnes. Secondly, the remedy, To ſearch and trie our wayes, and turne vntounto the Lord. Oh then let vsus euer acknowledge the Lord to bee iuſt in all his wayes, and righteous in all his workes: yea, let vsus in the middeſt of Gods iudgements conclude,Lam. 3.39. and ſay, It is the Lords mercy that wee are not conſumed, becauſe his compaſſions faile not: The Lord might iuſtly take all aduantage at our hands; but his mercy is ouer all his works, & in the middeſt of his iudgements he remembreth mercy.
Well, let vsus apply this Doctrine to our ſelues, & Ʋſe. 2 ſee whether wee can excuſe our ſelues, that we are not Couenant breakers againſt our God. There is none of vsus all but wee hauehave entred a ſolemne league, & made a ſolemne Couenant with our God: when wee were baptized, the Lord then receiued vsus into the boſome of his Church, vponupon this condition, that wee would become his people, and walke in his wayes: hee gaue vsus his couenant, a gracious couenant, full of many gracious and heauenly promiſes of pardon of ſinne, of life eternall: This Couenant hee ſealed and confirmed by the heart bloud of his owne Sonne: that he would bee our gracious God and louing Father, that hee would pardon all our ſinnes, receiue vsus to fauour, and beſtow eternall life and ſaluation vponupon vsus. Wee on the other ſide hauehave couenanted with our God, that wee would bee his people, and become his obedient ſeruants, that wee would renounce the Deuill and all his works, the ſtinking pleaſures of the fleſh; and that wee would not ſuffer our ſelues to bee ruled by them; but would manfully fight vnderunder the banner of our Lord Ieſus Chriſt, againſt the Deuill, the world and the fleſh. Now if wee examine ourſelues, how wee hauehave kept this Couenant: wee ſhall find that the Lord may iuſtly ſay vntounto vsus, as hee did here vntounto this people: Yee hauehave broken my Couenant: yea, we hauehave denied our obedience to Chriſt Ieſus, and his Word, and wee hauehave ſerued ſinne and Sathan, and the world Gods deadly enemies, and we hauehave liued in pleaſures, in vanity, in couetouſneſſe, and in many other ſinnes againſt our promiſe to God. Oh then in the feare of God, let vsus take knowledge of this, that wee are vile and miſerable couenant breakers: wee hauehave fayled in our promiſe to God, and hauehave not walked in his wayes as wee hauehave made a ſolemne Couenant with him, And now, let it make vsus aſhamed, that wee ſhould deale thus vilely and decitfully with our moſt gracious God: If it bee a matter of ſhame to breake couenant with an honeſt man, and wee bee grieued for the ſame: how much more ſhould this grieue vsus and make vsus aſhamed, that wee hauehave dealt thus faithleſly with our gracious God.
And thirdlie, as wee muſt bee grieued, that wee Ʋſe. 3 hauehave thus fayled and broken our Couenant with God heretofore: ſo now wee muſt bee more carefull to keepe our Couenant with him in time to come, manfully to fight vnderunder his banner againſt ſinne, Sathan, and the world, his vtter enemies, and yeeld him obedience in heart and life, to deny all obedience to the Deuill and our owne luſts, and ſay with the Prophet Dauid, Pſal. 119.10…I hauehave ſworne and am ſtedfaſtly purpoſed to keepe thy righteous iudgements. Oh let vsus take a ſolemn oath of our ſelues, and purpoſe both in heart & life to keepe his righteous iudgements, neuer to ſinne againſt our God, as wee hauehave done, but in all things to do his will, and to walke in his wayes.
And there is good reaſon to perſwade vsus hereunto; for if wee ſhall keepe our Couenant made to God in our Baptiſme, then the Lord will take vsus for his people, and will bee our gracious God and louing Father, then hee will performe all thoſe gratious promiſes of pardon of ſinne,Deu. 28. and life eternall and eueryevery other gracious promiſe that hee hath layde down in his Word for our good, and the further increaſe of our happineſſe, it ſhall then goe well with vsus in life, in death, and after death. But if wee refuſe to heare his voyce, and will not regard our vow and couenant made to him in Baptiſme, then hee will withdraw his mercy and gratious protection from vsus, he is no longer tyed vntounto vsus to doe vsus good, then wee ſhall keepe his Couenant, and then what ſhall become of vsus, if the Lord once forſake vsus? if hee leaue vsus, alas wee ſhal then lye open to all miſery, both of ſoule and body: if God bee angry with vsus, who can do vsus good?
Fourthly, and laſtly, this may ſerue to reprooue Ʋſe. 4 thoſe men, that vponupon ſome particular occaſions, as in time of warre, ſickneſſe, neceſſity, trouble, or any other danger, hauehave beene ready to enter into couenant with God, ſo that God would free them, and deliuer them, they will become new men; if they hauehave fallen into whoredome, or fornication, they vow they will bridle their luſts, and they will neuer delight in the Harlots company any more: If they hauehave fallen into drunkenneſſe, they will vow and enter couenant with God,Luk. 14.8. that they will abſtaine from the hatefull houſe of that ſinne, and all other prouocations to the ſame. The Oppreſſor is ready to promiſe more mercy to the poore, and ſo of all other ſinnes:Dan. 4.24. the ſinner is ready to enter Couenant with God (when his conſcience is vponupon the racke) that hee will leaue his ſinne, and that for the time to come they will walke with God in better obedience, ſo that God would but deliuer them, & ſet them on foot againe. When a man hath moſt vainly and ſinfully ſpent his time in drunkenneſſe, riotouſneſſe, idleneſſe, wantonneſſe, enuy, hatred, contempt of Gods Word, &c. If God ſtrike ſuch men with ſickneſſe (as I hauehave known many) that they hauehave feared death, for vntounto ſuch is the remembrance of death a terror: Oh how then doe they tremble and quake,Note. then ſend for Moſes and Aaron in haſte, ſend for the Miniſter (who before this time of all men they eſteemed the moſt vile) and then good people pray for me; Oh I hauehave beene a great and grieuous ſinner, I hauehave offended God many wayes, I hauehave been a moſt beaſtly drunkard, a moſt vncleane liuer, I hauehave diſhonoured God many wayes by my vſury, oppreſſing of the poore, vniuſt and vnconſcionable dealing with men by fraud and deceit, I hauehave made no conſcience at all how I hauehave ſpent the Sabbath, but hauehave been at bowles, and Tables, or drinking in vaine company, when I ſhould hauehave beene preſent in the Congregation of Gods people: Oh, if God vvill but now forgiue mee this ſinne onelyonly, I will neuer offend in the like againe, I will become a new man, for no mans pleaſure will I be brought to diſhonour God any more by theſe ſinnes.
Theſe and the like are the clamours and the crying out of many men when God doth touch them by ſickneſſe or ſome other calamity, and then are they very forward to enter into Couenant with God, euer to bee thankfull and obedient vntounto him, and then to begin their repentance and amendment of life: But O alas, is not this the beſt day that God hath of them, and the beſt ſeruice that euer they performe vntounto him? It is, it is; for when God doth free them, and ſet them at liberty,2. Pet. 2.1.2. they Turue with the Dogge to the vomite, and with the Sowe to the mire. Well, God will neuer put vp this great ingratitude at their hands; but being found to bee Couenant breakers with their God, all thoſe iudgements which Almighty God hath threatned againſt ſuch ſinners, ſhall moſt ſurely come vponupon them,Deu. 28. and ouertake them.
Like Men.
HEre is layde downe the manner of their ſinning; Like Men. That is,The manner. when I meant to make my Couenant with them, and promiſed that I would bee your God; and to this end, gaue you my lawes to traine you vp in obedience: you moſt vnthankfully, and rebelliouſly hauehave caſt off the yoake of obedience, hauehave broken my Couenant, & would not ſtand to your promiſe. So that the Lord doth lay this to their charge, that they were moſt vnconſtant and light, yea moſt vnfaithfull: I meant in good earneſt to do as I ſaid: but alas, you for your part, ſoon went away out of the way, and forgot your Couenant.
In their example wee may note what is the nature Doct. 2 of man, namely, moſt vnconſtant in anie holy dutie,Man by Nature vnconſtant in any holy duty. verie vnfaithfull, and eaſilie drawne away from obedience to the law of God, and eaſilie drawne into ſin and wickedneſſe; yea, ſo weake and vnconſtant are wee of our ſelues, that if the Lord leaue vsus but a while to our ſelues, Oh into what foule ſinne ſhall wee not eaſilie fall into? This is clearely to bee ſeene by the example of our firſt Parents, who,Gen. 3.6. though they were created in a moſt excellent eſtate, yet being left to themſelues, they fell away from God incontinentlie; yea, weake and ſmall meanes are of force ſufficient to batter our faith, if God but euen a little doe withold his grace: This wee may clearelie behold by the examples of Noah and of Lot, that notwithſtanding they had experience of Gods wrath againſt ſinne & ſinners by the deſtruction of the old world,Gen. 8. Gen. 19. and of Sodom and Gomon; yet both Noah and Lot fel incontinentlie from God; the one, in the ſinne of drunkenneſſe, the other committed inceſt with his two daughters. All the ſtrength that is in the beſt, not being ſupported by Gods grace, it is but as ſmoake which is vaniſhed away with the leaſt blaſt of wind. Looke on Dauid, a Prophet of the Lord,2. Sam 12.1. a man after Gods owne heart; yet being left vntounto himſelfe, fell into thoſe great & grieuous ſinnes of Adultery and Murder; yea, and continued in the ſame a long time, till the Lord ſent vntounto him his Prophet Nathan to awaken him. This the Prophet plentifully teacheth by the examples of the Iſraelites,Pſa. 78.40.41 ſaying, How oft did they prouoke him in the wilderneſſe, and grieue him in the Deſert? Yea, they turned and tempted God, and limitted the Holy one of Iſrael. Exo. 9.27 28This is cleare by the example of Pharaoh, who ſometimes could crie out, and ſay; I hauehave ſinned, the Lord is righteous, but I and my people are wicked: Pray yee to the Lord for mee, and I will let you goe. Theſe were goodlie words and faire promiſes, but alas, they were nothing; for what followed? When the Hayle was gone, and the Thunder ceaſed, and the iudgement was remoued, his heart was hardned, and hee continued in his ſinne. Who could cleare Dauids innocencie more then Saul? 1. Sam. 34.17.Thou art more righteous then I, for thou haſt rendred me good, & I hauehave rendred thee euill, &c. Yet did Saul afterward perſecute Dauid: Sometime wee are bold and couragious in a good cauſe, as Peter was, Though all men deny thee, yet will not I deny thee: but when the leaſt temptation is laid vponupon vsus, wee faint and are quickly diſcouraged. It fares with vsus as it did with Peter, hee would needs walke vponupon the water to go to Chriſt; but preſentlie hee beganne to ſinke, and ſo had periſhed, had not Chriſt reached out his hand and ſtaied him: Euen ſo fareth it with vsus, if the Lord reach not out his hand to ſtay vsus, wee muſt needs ſinke vnderunder euen the leaſt temptation that Sathan laieth againſt our poore ſoules. Hereunto commeth that Parable propounded by Chriſt▪ A certaine man had two ſonnes; Mat. 21.28.and came to there … and ſayd, Sonne goe and worke to day in my Ʋineyard: but hee anſwered and ſayd I will not; yet afterwards hee repented himſelfe and went: Thou came hee to the ſecond, and ſayd ſo likewiſe; and hee anſwered, I will ſir, yet went not. Hee ſeemed forward, …t preſentlie hee hung backe: hee promiſed much, but performed nothing at all. The like may bee ſeene in the rich man that came to Chriſt, and ſaid vntounto him; Good maſter, what good thing ſhall I doe that I may hauehave eternall life? This man (no doubt) had a purpoſe to bee a Diſciple of Chriſt, he was well perſwaded of Chriſt and his doctrine▪ Tell me, Oh tell mee (ſaith he) what courſe I muſt take to that end I may bee ſ…ed, and that eternall life may bee my portion? yet when he was tried,Mat. 19.16. Hee went away ſorrowfull: and his good beginnings were but As the Morning Dew, not durable and laſting. So theſe places of the Apoſtle Paul do directlie proue the ſame, where hee ſaith; That many ſinne againe after the receyuing & acknowledgment of the truth, Heb. 6.acording to the ſaying of the Wiſeman, As the … againe to his owne vomit, ſo a foole turneth to his fooliſhneſſe: Pro. 26.11.So that wee ſee the Doctrine ſufficientlie proued and confirmed vntounto vsus, that man of himſelfe is exceeding fraile mutable, and vnconſtant, eſpeciallie in holie and heauenlie buſineſſes, vnleſſe wee bee ſtaied and ſopported by God as his people here, that though they had entred Couenant, and reade a ſolemne promiſe to God, that they would become his people, yet Likemen, fraile and weake, they fell away.
And the reaſon of this Doctrine is cleare, Reaſon. EueryEvery good and perfect gift it of God▪ It is not of our ſelues, or in our owne power, but it is the proper gift of God as the Apoſtle teacheth:Rom. 12.18.19. Beaſt not thy ſelfe againſt the branches, for if thou beaſt thy ſelfe, thou beareſt not the roote, but the root beareth thee: Bee not high minded, but feare. The Apoſtle in this place taketh away all matter of boaſting from the Gentiles, reaſoning from their changeable condition, not being firmelie faſtned, and deeplie grounded, as the root it ſelfe, but mutable and changeable, eaſilie to bee broken off, as boughes from a tree: So then it is God alone that is the Author of conſtancie and perſeuerance, Who worketh in vsus, both the will and the deed: And wee of our ſelues without the ſame helpe of God, are vnconſtant in any holie dutie,
Ʋſe. 1 Seeing this is the ſtate and condition of vsus all, that we are by nature very vnconſtant in the performance of any holie duetie, when the Lord ſhall but a little leaue vsus to our ſelues: Wee may from hence conclude, that woful is their eſtate and condition that the Lord leaueth thus to themſelues, they ſhall ſhrinke away and melt as the waxe before the Sunne, and in the end ſuch ſhall become very dogs and ſwine; for God giues many times ſuch ouer to a reprobate ſenſe, and tabes away his ſpirit from them, whereby they grow worſe and worſe: And thoſe which once were enlightned, and afterwards hauehave fallen away, their end is moſt miſerable, according to that of the Apoſtle: If they after they hauehave eſcaped from the filthineſſe of the world, 2. Pet. 2.20.&c. are yet tangled againe therein, and ouercome, the latter end is worſe with them then the beginning. And this doth the Lord moſt iuſtlie bring to paſſe vponupon manie, becauſe they contemne grace, quenching the bleſſed motions of the ſpirit of God in them, that whē they hauehave ſome good motions in them, and godlie purpoſes of heart to cleaue vntounto the Lord, they hauehave not ſtriuen with the Lord by praier for the encreaſe thereof, but careleſlie hauehave put out that light that began to ſhine in their hearts.
Oh let vsus learne euen from their fearefull eſtate and condition, to make much of the leaſt ſeed of godlineſſe ſowne in our hearts, and labour by all godlie meanes to worke the increaſe of grace in vsus, If wee hauehave taſted how gracious the Lord is.
Secondlie, ſeeing this is our Nature to bee ſo vnconſtant, Ʋſe. 2 eſpecially in Gods matters, that wee are ſo eaſilie drawne to ſhake off the yoake of obedience, and ſo ready to fall into ſin, and to breake the commandements of God: This muſt teach vsus all a leſſon of humilitie, not to preſume too much of our owne ſtrength; for wee are like a ſtaffe in a mans hand, if he take away his hand, it wil down one way or other, it cannot ſtand of it ſelfe: Euen ſo fareth it with vsus al, if the Lord take away his hand:Mat. 26. Alas wee ſhall then ſhew that wee are but weake and fraile men. It was Peters ſinne that hee preſumed too much of his owne ſtrength; he thought himſelfe ſo ſtrong that he would neuer hauehave denied Chriſt; but being left to himſelfe hee fell moſt fouly, and if Chriſt had not layde to his hand, hee had fallen euen into the gulfe of hell. It is the Deuils policie to make vsus ouerweene our ſelues, and to preſume of that, that (God wot) is not in vsus, and all to bring vsus to confuſion, for Sathan knoweth well, that man is neuer nearer to deſtruction then when his heart is puffed vp with a vaine conceit of his owne worth, according to that of Salomon, Pro. 16.18.Pride goeth before deſtruction, and a high mind before the fall. And hence is that warning giuen by the Apoſtle: Let him that thinketh hee ſtandeth, take heed leaſt he fall. God hath not hired vsus to labour in his Vineyard for an houre or two, neyther giueth vsus liberty to depart out of his ſeruice when wee will, but we muſt perſeuere, and hold out euen vntill the Euening of our dayes, and wee muſt dedicate to him both ſoule and bodie, both our life and death, both the beginning and end. Oh then let eueryevery ſoule lay hold of this betimes, and learn hence, that ſeeing God alone is hee that muſt hold vsus vp and ſupport vsus, that wee lay hold on the ſweete mercy of God in Chriſt Ieſus, and come boldly before the throne of his grace: aad not raſhly preſume too much vponupon our owne ſtrength and worthineſſe; but rather rely vponupon him, and ſeeke earneſtly vntounto him by prayer, that hee would ſupport vsus, and beare vsus vp in his Armes, that wee run not vponupon ground, & make ſhipwracke of faith and a good conſcience ere wee bee aware: for we are very weake, and verie vnconſtant of our ſelues, eaſily drawne away from our obedience to our God, verie apt to ſin, if the Lord doe but a little leaue vsus to our ſelues.
Thirdly, ſeeing wee are thus weake by nature, and ſo eaſilie drawn to ſin againſt our God, and to breake Ʋſe. 5 our couenant of obedience to his Word; that wee can ſtand no longer then he holds vsus vp. As this ſhould greatly humble vsus, and break down our pride, & conceitedneſſe; ſo it ſhould ſtirre vsus vp to earneſt prayer, night and day vntounto our God, that hee would neuer leaue vsus vntounto our ſelues, that hee would not withdraw his fauourable preſence from vsus, and to leaue vsus vntounto our ſelues: for alas, then we ſhal quickly marre all, and cleane fall from God, and ruſh headlong into all ſinne and wickedneſſe: for this is the nature of mankind, wee are all lyers, Truce-breakers, and Couenant breakers with our God, ready vponupon eueryevery occaſion to fall into ſinne, eueryevery man by nature is lighter then vanity, moſt vnconſtant in keeping our promiſes vntounto God. Let vsus then intreat the Lord that hee would knit our hearts vntounto him, that wee might not ſtarte aſide,Pſal. 119.8. Pſal. 51. and with Dauid pray, O ſtabliſh mee with thy free ſpirit, that I may not moue through my owne weakneſſe, from thee my God.
Euen there hauehave yee trespaſſed againſt mee.
HEre the Lord meets with theſe hypocrites, telling them wherein they ſinned; namely, in that they did moſt glory and moſt rely vponupon,Wherein they ſinned. their ſacrifices & outward worſhip of God, wherein they did moſt glorie and boaſt themſelues in, as a thing moſt like to pleaſe God. Euen in this they had fayled and tranſgreſſed and departed from Gods ordinances: For he did giuegive and preſcribe vntounto them theſe Ceremonies and Sacrifices, not as any part of Gods worſhip and ſeruice that could pleaſe him of themſelues; but onelyonly as helps of their weakneſſe, and types and figures to lead them to Ieſus Chriſt, the true propitiatory ſacrifice, the onlie Lambe of God that takes away the ſinnes of the world.
This was the very end of all thoſe Sacrifices that God appointed them to offer, not that they could pleaſe God of themſelues, but that they might be the meanes to bring them to true repentance: for when they ſhould ſee their beaſt ſlaine, and their bloud ſhed, it might admoniſh them of their bloudie ſinnes, and that they ſtood in need of the bloud of Chriſt for the pardon of them. This was the Lords Couenant, but they broke this, and euen in theſe ſacrifices, the which they ſo gloried in, Euen there hauehave yee trespaſſed againſt mee, ſaith the Lord, euen there they failed, and abuſed Gods ordinances; and whereas they ſhould hauehave beene helps to hauehave led them to true repentance, and faith in Chriſt Ieſus, they now thought nothing leſſe then of repentance, and of Ieſus Chriſt, but perſwaded themſelues, that ſo long as they did offer their beaſts, all was well, and the Lord was pleaſed with them, they had done inough to ſatisfie Gods anger for their ſins. Thus they corrupted the true and onelyonly vſe of ſacrifices, which were not to ſatisfie Gods anger for ſinne, but onelyonly to bring them to repentance, and to lead them to Chriſt Ieſus.
Now wee come to the Doctrine.
Doct. 3 Hence mark a notable point of doctrine; namely, that that which is moſt excellent in the ſight of Hypocrites and carnall men,That which is moſt excellent in the ſight of an hypocrite is moſt abhominable in the ſight of God. the ſame is moſt abhominable in the ſight of God. And in that wherein they thinke they doe moſt pleaſe God, they do greatly ſinne and offend him: As it is the nature of Hypocrites and time ſeruers, to glorie in their outward worſhip and ſeruice of God; they hauehave nothing to boaſt of, but that they bee Chriſtians, are baptized, heare the Word, and receiue the Sacrament. Now marke what the Lord ſayth, that euen herein they Tranſgreſſed againſt him, and ſinned grieuouſlie againſt him; why? namelie, becauſe they performing theſe outward things, laboured not withall to find out the true vſe and comfort of theſe things, as they boaſted of their Sacifices; neuer looking to what end the Lord did ordaine them; namelie, as means to lead them to repentance, and ſo to Chriſt Ieſus: Euen ſo manie as boaſt of their religion, how they bee Chriſtians, hauehave been baptized: but alas, where is the true vſe of Baptiſme all this while? where is the death of ſinne? the burying of ſinne? the crucifying of ſinne? which is the main end of Baptiſme: this is neuer looked after of the greateſt number: ſo men heare the Word, and they ſeeme to glorie in the ſame: but where is the power of the Word in working faith, repentance, obedience, knowledge, zeale, patience, humilitie? &c. And ſo for the Lorde Supper; but where is the right vſe of this? how doe men grow in faith, knowledge, repentance, hatred of ſinne, and care to honour God? Alas, theſe things are neuer thought of: ſo that here the Lord meetes with all theſe carnal Libertines and looſe Profeſſors; and ſhewes them that in that they do moſt glorie in, and boaſt of, euen there they ſinne highly, and offend the Maieſtie of God, ſo as hee cannot abide euen their beſt actions.
This truth is clearely to bee ſeene in diuers places of the Scripture: No doubt, but Cain pleaſed himſelfe with his offering of ſacrifice, but euen that was abhomination in Gods ſight.Gen. 4.3. Pro. 15.8. Eſay. 1.11 13. The ſacrifices of the wicked are abhomination to the Lord; but the prayer of the righteous, is acceptable vntounto him. Againe, the Prophet Eſay doth notably ſet out the ſame: What hauehave I to do with the multitude of your ſacrifices ſayth the Lord, I am full of the burnt offerings of Rams, and of the fatte of fedde beaſts, I deſire not the bloud of Bullocks, of Lambs, nor of Goates. When yee come to appeare before mee, who requireth this of your hands to tread in my Courts? Bring no moe oblations in vaine: incenſe is abhomination vntounto mee, I cannot ſuffer your New Moons, nor Sabbaths, my ſoule hateth them.
Behold here in this place, what eſteeme theſe outward Ceremonies of Gods worſhip and ſeruice, were with the Lord; they thought themſelues happy men in the performance of them, and hee moſt happy that offered moſt of them: but the Lord hee eſteemes far otherwiſe of them; namely, being not done in faith, and true obedience, they were but abhomination in his ſight, and were ſo farre from appeaſing his wrath againſt ſinne, as that they added vntounto the meaſure of their ſinnes. Againe, the Lord teſtifieth in another place by the ſame Prophet, ſaying, Hee that killeth a Bullocke is as if hee ſlew a man: hee that ſacrificeth a ſheepe, as if hee cut off a Dogs neeke, &c. Eſay. 66.3. Pſa. 66.18. Pro. 29.8. Io 9.31. Pſ. 50.17. Micha. 6.6.If I regard wickedneſſe in my heart (ſaith the Prophet) The Lord will not heare me. Againe, Hee that turneth away his eares from hearing the Law, euen his Prayer ſhall bee abhominable. Again, God heareth not ſinners. Theſe places and the like, whereof the Scriptures are full, they ſerue to teach vsus that what ſacrifice ſoeuer the wicked offer, as prayer, thankſgiuing, receyuing of the Sacrament, hearing the Word, or the like, the ſame is abhomination to the Lord. So that we may hence ſafely conclude, the miſerable eſtate of all wicked and vngodly men with that ſaying of the Prophet Hoſea, Hoſ. 12.1.Ephraim is fed with the wind, and followeth after the Eaſt wind, hee encreaſeth dayly lyes and deſtruction. So then, though the wicked ſay peace, peace, and thinke themſelues ſure, if they perform but the outward part of Gods worſhip & ſeruice:Pſal. 2.3. yet Hee that dwelleth in Heauen, doth laugh them to ſcorne: for the Lord doth ſee that their day is comming.
Ʋſe. 1 This may ſerue to condemne the Church of Rome, who thinke that they ſufficiently pleaſe God, Ex opere operato, by the very deed done, though the ſame bee not done to the right end; nor in an holy manner in faith, repentance and true obedience, as their prayers in a ſtrange tongue, ſacrifice of the Maſſe, and a thouſand the like; all which as they hauehave no footing in the Word of God; ſo they ſhall one day hauehave the reward of them, euen the portion reſerued for hypocrites.
Secondly, this may ſeeme to direct vsus to be wiſe, Ʋſe. 2 neuer to content our ſelues to be baptized, to heare, to pray, to come to Church, receiue the Sacrament, and to perform the like duties of Gods worſhip and ſeruice; but that wee looke to the right vſe of all theſe things, that we may find that worke wrought in our hearts▪ for which end the Lord hath appointed them, elſe alas wee ſhall but grieue the ſpirit of God, and euen our beſt actions ſhall bee but ſinnes vntounto vsus, if wee beelike this people, to thinke it is inough to bee baptized with water, and not to feele the inward worke of the ſpirit; to heare the Word, and not to profit by it to faith and repentance, to pray with the lip, and not with the heart, to receyue the outward Sacrament, & not to feele our ſoules nouriſhed by the body and bloud of Chriſt. Oh let vsus not reſt vponupon ſuch vaine things, ſuch deceitfull vanity, ſuch lying dreames, for they will deceiue vsus in the end. And as for all wicked and vngodly men which reſt ſo much vponupon them, their truſt ſhall bee but as the Spiders webbe, as Iob ſpeaketh, which albeit to day is builded aloft,Iob. 8.14. yet to morrow is ſwept away. But of this before.