An Exposition of Hosea 8-10, Exposition · Chapter · Verse 13
VER. 13.
They ſacrifice fleſh for the ſacrifice of mine offering.
THE Jews might object: Why, how do we account the Law of God a ſtrange thing? do not we continue in ſacrificing, do not we offer our ſacrifices to God? why do you ſay, we account the Law a ſtrange thing? From the connexion therefore this Note may be obſerved.
That men may continue in outward profeſſion and performances of duties of Religion, Obſ. 1.and yet the great things of Gods Law may be a ſtrange thing to them. They do offer ſacrifices ſtill, and yet they accounted Gods Law as a ſtrange thing to them. Do not think that ſufficient, that you continue in outward profeſſion of Religion; Nay, ſhall I ſay more? I make no quſtion but a man may continue in outward duties,Aman may continue ſtrict in duties, and yet have committed the ſin againſt the holy Ghoſt. and yet Apoſtatize from God ſo far as to commit the ſin againſt the holy Ghoſt, and that's evident from the example of the Scribes and Phariſees, that Chriſt charges for commiſſion of the ſin againſt the holy Ghoſt, and yet they did not forſake the Jews Religion, they continued in a great deal of outward ſtrictneſs in Religion, and yet had committed that unpardonable ſin; therefore you may Apoſtatize for from God, though you do not forſake the publick Ordinances of God.
They ſacrifice fleſh for the ſacrifice of mine offering.
God call all their ſacrifices fleſh:Expoſ. that is, in contempt; as if he ſhould ſay, you ſacrifice, indeed I have a little fleſh from you, But do you think that is the thing that I intend in my offering? I expect Faith and Obedience, I expect the Work of Faith relying upon him that is Typified by all the ſacrifices that you offer; but you wanting that inward ſpiritual worſhip in your ſouls, I account all your ſacrifices but fleſh.
Moſt people offer nothing up unto God in all their ſacrifices, Obſ. 2.but fleſh; their offerings are fleſh; That's thus: even in your prayers, in your hearing, in your receiving you offer ſacrifice, but all is but fleſh, God hath the outward man, and it may be you have fleſhly ends in what you do, and fleſhly carnal hearts, you offer the fleſh; many a man that hath excellent gifts in Prayer,Prayer. and ſeems to offer up an excellent ſacrifice to God, but it's nothing but fleſh, there's little of the Spirit of God, (of the ſanctifying Spirit nothing it may be) a man that perhaps may preach excellently,Preaching. yet in fleſhly wiſdom, nothing but fleſhly excellency; Oh my Brethren! what are our ſacrifices, if they be nothing but fleſhly excellencies? you know what the Scripture ſaith, All fleſh is graſs, and as the flower of the field, but the Word of God abides for ever; Iſa. 40. 3. enterpretedall a mans parts, all things are but fleſh that are not ſpiritual & the ſanctifying Work of the Spirit of God by the Word, but the Word of God abides; that is, the impreſſion of the Word of God upon the ſoul by the ſanctifying Work of Gods Spirit abides for ever, but all fleſh is graſs. You have got a great deal of fleſhly excellency in parts, ſo as others admire your gifts;Gifts and Parts. I but this fleſh is as graſs, it will come to nothing, and all your eſteem will come to nothing. Oh let us take heed (my Brethren) that our ſacrifices be not fleſh, for though they may glitter a while in the world, within a few years all will be as graſs and will come to nothing.
But further:Expol. 1. They ſacrifice fleſh for the ſacrifice of mine offering.
Why God commanded them to ſacrifice fleſh, [For the ſacrifice of mine offering.] here ſeems to be an accuſation, not that they ſacrificed, but that they ſacrificed nothing but the outward part, fleſh; do not think that that's the main meaning, but this rather: In the burnt offering all the whol ſacrifice was tendered up to God; but now there was another offering that was the peace offering, and there that which was offered, ſome part of it did belong to the offerer, ſo as they ſhould eat part of the offering, when they came to offer that they came with their friends, becauſe they were to have ſome of it;2 The Authors Exp. now ſaith God, They ſacrifice fleſh for the ſacrifice of mine offering: that is: They change mine Ordinance, when as that I look'd for burnt offerings from from them (the whol offering) they will rather offer peace offerings wherein they ſhall have part of the fleſh for themſelves, and that they can take content in. Thus I find Interpreters carry it, and I verily think it to be the meaning of the holy Ghoſt.
So that from hence the Note is:Obſ. 3. That if there be any thing in Gods Worſhip, wherein any ſelf reſpects may come in, there we are content to be forward; but yet in that we rather aim at ſerving our ſelves then ſerving the Lord, and this uſually doth eat out all true devotion. When there is a duty to be done, and part of that duty God requires and we ſhew reſpect to God in it, and there's another part wherein we enjoy our ſelves; now ſuch kind of duties as theſe are, men can be content well enough withal: but the truth is, that part which concerns themſelves doth eat out all the true devotion unto God, although the Worſhip of God be pretended, yet ſelf-reſpects they are that the heart is moſt upon;Inſtance in Feaſtivals. and Faſts. as for inſtance: In keeping of Feſtivals, they lik'd them well enough, and we do not reade ſo much charge for the keeping of them becauſe there was ſomething agreeable to the fleſh: but now for the day of their Faſts ſaith God, whoſoever afflicts not his ſoul, that ſoul ſhall be cut off: they had not ſo much mind to that, in the tenth day of the ſeventh month, therefore God threatens, that whoſoever did not afflict his ſoul that day, it ſhould be cut off; and ſo you ſhall find it. That's the reaſon indeed why men are ſo much ſet upon their Feaſtivals, they pretend Gods Worſhip, and honor to their bleſſed Savior and the like, but the truth is, it's the Belly that is the thing, and their Sports, and the licence to the fleſh that they aim at;Why Chriſtmaſs is ſo zealouſly kept. I warrant you let the time (as now it falls out) be the time of a Faſt, it will not be ſo much regarded, and for any man to keep a Feaſtival when God by his providence calls to faſt, certainly that man regards his own belly rather than God. And that by which all theſe Feaſtivals are upheld it is, becauſe that together with a ſeeming kind of Religion the belly gets ſo much; but now, ſuch duties where God is ſerved, and Nature denied, they are great teſtimonies that the Spirit of God is in our hearts in the performance of them; when we can offer up our burnt offerings wholly to God, and our ſelves denied, they are teſtimonies that the Spirit of God is in us,An apt ſimile. as I'le give you an inſtance in the Story of the firſt of Kings the 13. you reade of the Lyon that did ſlay the Prophet that went contrary to Gods Commandement,1 King. 13 now it was a ſpecial end of God that ſent the Lyon to ſlay him, and that God would give a teſtimony that the Lyon did not come of a chance to fall upon the Prophet and kill him, Therfore the text obſerves that the Lyon ſtood by the carcaſs and did not meddle with it after it was once ſlain; it was the nature of the Lyon to have fed upon the carcaſs, but here was an argument that it was meerly from God what the Lyon did. So, when any man ſhall perform a duty meerly for God, and in that duty ſhall deny himſelf, ſhall be content to part with honors or preferment,In the preſent War: The Cauſe that's a ſign God is in it: and ſo in this publick ſervice, Oh! who would not venture himſelf for the publick Cauſe? I but there is a publick Pay too as well as the publick Cauſe?The Pay. but now if a man can venture to the uttermoſt though he hath not that which he expects, yet he is content to venture himſelf as much as he did before, God is in this man certainly, when he can do a work, and deny himſelf that work: And truly we ſhould be willing ſo to do: Why? becauſe God doth not require of us ſelf-denial that ſhall do us any hurt, God would never have us deny our ſelves in things that immediately concern our communion with himſelf,God expects Self-denial in temporal, not in ſpiritual things. and our eternal good, God expects ſelf-denial but it is only in thoſe things that concern this preſent life; now when God is ſo propitious to us in requiring duty, that he will let us ſometimes enjoy our ſelves, and when he requires ſelf-denial it is in things that are more inferior, we ſhould not much ſtand upon in denying our ſelves in them. It follows.
But the Lord accepteth them not.
As if he ſaid: I would not have them, I was not pleaſed with them:Obſ. 4. Whatſoever our ſervices be, If ſelf be regarded, all is rejected, not only if ſin be regarded, If I regard iniquity in my heart the Lord will not hear my prayer, but if ſelf be regarded, our ſervices may pleaſe our ſelves but not pleaſe God; and for this you have a famous Scripture in Amos, 5. 22. Amos. 5. 22.I will not regard the peace offerings of your fat beaſts; and this text in Amos hath a ſpecial reference to this very thing, and Amos was contemporary with Hoſea, Amos & Hoſea contemporaries, conſent in Doctrine.and ſo met with the very ſame thing that here Hoſea did, this text in Amos may help us to underſtand this in Hoſea, I will not accept the offering of your fat beaſts; but obſerve it, they are their peace offerings; he doth not ſay, I will not accept the burnt offerings of your fat beaſts: but of your peace offerings, becauſe in their peace offerings they eat part of it themſelves, and ſaith God, let your offerings be never ſuch fa… beaſts, yet I will not accept of them: ſo let your duties be never ſo zealous and abundant, yet if they be only in reſpect of your ſelves, God accepts them not. It follows.
Now will I remember their iniquities.
Why they did offer their ſacrifices to the end that their ſins might be done away and had they ex…rciſed faith upon Chriſt the true ſacrifice▪ their ſin ſhould have been done away, yea but they offering in regard of themſelves, he ſaith: I will remember your ſins for all this.
From thence the Note is,Obſ. 5 That many men may perform great ſervices, may exerciſe themſelves much in holy duties, and yet have their ſins as much upon the file before God as before they began all their ſervices: And this is a ſad thing for a man to kneel down and pray with woful guiltineſs upon his ſpirit, and riſe up with the ſame guiltineſs that he kneel'd down withal, and perhaps he hath gone on and prayed, and received the Sacrament for theſe many yeers together, and every ſin that was upon him when he firſt began is upon him now;How to exerciſe Faith for Pardon in holy Duties whereas thoſe that in holy duties exerciſe their faith upon Chriſt their Mediator, and with the act of faith tender up him to the father, whatſoever ſins were upon them before, are now done away
The ſecond thing is obſervable, viz. That God will remember them, and he will remember them now.
Hence note:Obſ. 6. That, however God may forbear to come upon wicked men for their ſins for a time, yet God hath his time to remember them all; to remember, that is; by his Judgments to make it appear to them that he doth remember them, when they think that God hath forgotten them. 1 Sam. 15. 20. Thus ſaith the Lord of hoſts, I remember that which Amaleck did to Iſrael, 1 Sam. 15 20.how he laid wait for him in the way when he came up from Egypt: I remember what he did; why this was four hundred yeers ago that he ſpoke of. We may commit a ſin when we are young and feel nothing of it till we come to be old and then God may remember it againſt us;Sins of youth puniſhed in age as many a man or woman takes a ſurfet when they are young and they feel nothing when their bones are full of marrow and their veins with blood,ſimile. they feel it not for the preſent, but when they come to be old, Oh! then it aches in their fleſh and bones, and then they remember their licentiouſneſs and careleſneſs in their youth: and ſo many young people they commit ſin and conſcience never troubles them for it, and they they think all is forgotten, Oh! but many yeers after the ſin is committed God remembers it and makes them remember it too; Joſeph's brethren had committed that ſin againſt their brother, and it was 22. years before we reade of any remembring of that ſin.Uſe to young ones and others Many things might be ſaid to this point which I cannot now inſiſt upon, only this thing take with you; Let all you that are young ones, yea and others too take heed what you do in ſinning againſt God, for that which you do now may be remembred againſt you many yeers after, perhaps twenty, thirty, fourty yeers hence, God may come upon you for what you do at this preſent; me thinks this ſhould be unto young men a mighty ſtrong motive to take heed of wicked lives,youth ſins ages terror Youths ſins may prove to be ages terrors.
Oh! is it not a great deal better that God ſhould remember the kindneſs of thy youth, than the ſins of thy youth?Ier. 2. 2. Jer. 2. 2. Oh you that are young, begin to be godly betimes, that God may remember the kindneſs of your youth. And oh the bleſſed condition the Saints are in, in compariſon of the wicked: You have ſo many expreſſions, that God will remember their ſins no more, that he will bury them in the bottom of the Sea; there are at leaſt a dozen expreſſions in Scripture, and I had ſome thoughts to ſpeak of them all, but I ſee it will be too long to ſpeak of them now, Of Gods caſting away their ſins (the ſin of his People.)
But further:
Now will I remember them.] That is, in the time of their Holy Duties. Now this is a ſad thing, that God ſhould not only remember a mans ſin, but even then when he is about to offer ſacrifices to God,Heb. 10. 3 illuſtrated. as in Heb 10 3. it is ſaid, that the ſacrifices of the Law did bring ſins into remembrance: that is, It was a note of their guiltineſs every time they came to offer ſacrifice, and their ſacrifices did not do away their ſins fully, Now I will remember them. Then when they offered ſacrifices in in a careleſs and ungodly way, ſurely theſe ſacrifices would bring their ſins into remembrance indeed. Hence obſerve:
God remembers the ſins of wicked men in the performance of Holy Duties in a ſpecial manner:Obſ. 7. and that upon theſe two grounds.
Firſt,Reaſons. Becauſe we come into Gods preſence. There we come before his eyes in a more eſpecial manner; we are in Gods eyes alwaies, but in Holy Duties the Scripture ſpeaks of it a… a more eſpecial drawing nigh to God.ſimile If a Malefactor that hath committed a fact a long time ſince, and he thinks it is forgotten, if he ſhould preſume to come into the Kings or Judges eye, this brings into remembrance what ſuch a man is. So wicked men, when they come into Gods eyes, are bold to draw nigh to God in an impudent way although their conſciences tels them that they have not ſought to do away their ſins by faith and repentance, this puts God into remembrance (to ſpeak of God after the manner of Men.)
Secondly, Becauſe their Holy duties are aggravations of their ſin, therfore God wil remember them then rather than at any other time; as thus: for the Jews (in the text) here to come to ſacrifice for their ſins: certainly the language of which was this: Lord, I acknowledg I do deſerve death my ſelf for the ſins which I have committed, and I can only have peace with thee through the ſacrifice of thy Son that I beleeve is to come; now for them to come and ſay ſo and yet continue in their ſin ſtill, this ads impudence unto their ſin; it was a ſin of infirmity before, it is a ſin of preſumption now. So, when men ſhall preſume to come before God in prayer, they have lived wickedly heretofore, and now they come before God to teſtifie their reſpect that they profeſs they ow to God, and yet their conſciences tells them that they do wickedly depart from God in their lives; when they come in prayer certainly they come to confeſs and name their ſins before God, and to tell God what ſinners they are, and yet ſtill their hearts do cloſe with their ſins, yea what an aggravation is this? yea they came to judg themſelves for their ſins and yet ſtill to continue in them, Oh my brethren if you did but think of the aggravation that ſuch prayer cauſes of our ſins it would make our hearts quake and tremble. But I ſpeak only to thoſe that are Hypocrites and live in their ſins ſtil, their Holy duties do but aggravate their ſins, and therefore no mervail though then God remember their ſins in a more ſpecial manner. We have cauſe to wonder that God doth not come upon ſome of us in his wrath while we are in the midſt of our Holy duties, as Pilat came upon the Galileans and mingled their blood with their ſacrifices, and ſo while we compare the lives of men with their prayers (I ſay) it is a mervail that God doth not mingle their blood with their ſacrifice; Oh take heed any of you that are conſcious to your ſelves, or your hearts cloſing with any known ſin, take heed the next time you go into Gods preſence in prayer and confeſs your ſins, and judg your ſelves, take heed that God doth not then remember your ſins; Now will I remember them, even in the time of their holy duties; you think that's the time of our greateſt pleaſing of God, but it may prove to be the time of Gods remembring your iniquities againſt you.
And viſit their ſins.
God viſits either in Mercies or Judgments, and in the godly viſiting, it is to be underſtood concerning thoſe things that ſeem'd before to be neglected,Gen. 21. as in the 21. of Geneſis, God viſited Sarah when God ſeem'd to have neglected her:Exod. 4. and ſo in Exod. 4. he viſited the children of Iſrael, that is, when he ſeem'd wholly to have neglected them: and ſo, I will viſit their ſins, though they may think I have neglected them yet I will viſit their ſins. Whence obſerve,
God viſits mens ſins when they think they are moſt neglected by God; Obſ. 8.God hath his time to make diligent enquiry for all their ſins,Exod. 32. 34. in Exod. 32. 34. In the day when I viſit, I will viſit their ſins upon them, then all their ſins ſhall come up together, and that's the reaſon that God is content to bear with wicked men and wink at their ſins for the preſent, why? becauſe God hath a day for to viſit them, this ſin which they commit now, they ſhall not hear of it till a great while hence, but I have a day to viſit, and then this and the other ſins ſhall come. Daies of viſitation heretofore were wont to be cal'd daies of vexation, but the day of Gods viſitation will be a day of vexation indeed to ungodly men.Micah 7. 4 Micah. 7. 4. The beſt of them is a bryar, the moſt upright is ſharper than a thorn, the day of the Watchmen and thy Viſitation cometh, Iſa. 10. 3.now ſhall be their perplexity. In Iſa. 10. 3. And what will you do in the day of Viſitation, and the Diſſolution which ſhall come from far? To whom will you flee for help? and where will you leave your glory? So I may ſay to many guilconſciences, Oh thou poor wretched ſinful creature, what wilt thou do in the day of Viſitation? thou canſt tell now, thou canſt go home and be merry and do what thou liſt, but what wilt thou do in the day of viſitation?
It follows: They ſhall return (or as ſome tranſlate) they will return to Egypt.
And ſo it notes their ſin for which God will viſit them,1. It notes their ſin. and the courſe that they would take when God was about to viſit them, They will return to Egypt. Whither will ye flee in the day of viſitation? We will fly into Egypt ſay they, if the Aſſyrians power grow too great we will go into Egypt for help, and this may ſeem to have reference to that ſtory in the 2. of Kings, 17. 4. 2. King. 17. 4.The King of Aſſyria found conſpiracy in Hoſhea, for he had ſent meſſengers to So King of Egypt.
The Note from hence is this;Obſ. 9. Carnal hearts when God is viſiting them for their ſins they have plots in their heads to ſhift this way and that way for themſelves. Vain deluded ſoul! thy thoughts ſhould be, how ſhould I make up my peace with God? how ſhould I ſeek the face of God? thou art thinking of this and the other ſhift, whereas thou ſhouldeſt only be thinking of making up thy peace with God. And thus it is with Kingdoms, when God is viſiting Kingdoms you ſhall have many that ſit at the Stern, that all their thoughts are about carnal helps, whereas their great thoughts ſhould be, how they might fall down before God, & ſeek to make peace wth God & the Kingdom: thus it was here, I will viſit them, and they think to return to Egypt. And if you take it as a Judgment,2. Their judgment. it is threatned that they ſhould return to Egypt,Deut. 28. in Deut. 28. at the latter end, there it is put in the cloſe of all the former Judgments, That they ſhould return to Egypt.
The Note is,Obſ. 10. That it is one of the moſt dreadful Judgments upon a Nation, after God hath delivered them from a bondage, to deliver them to the ſame bondage again: And as it was grievous to be delivered into the bondage of Egypt, ſo more to deliver us into a ſpiritual Egypt:Applicat. to Engl. If we ſhould again come under the power of thoſe that have perſecuted us and thoſe that have oppreſſed us, that they ſhould have their full power over us again, oh our bondage would be ſeven fold more than it is: And yet what cauſe have we to have our hearts tremble and ſhake when we think of our abuſe of the beginning of Deliverance that we had? but of all judgments let us pray to be delivered from that judgment, that we may never go back again to our priſons.
But juſt with God it is that thoſe who inherit their progenitors ſins,Obſ. 11. they ſhould inherit their progenitors judgments. You continue in their ſins, you ſhall have their Judgements alſo.
But were they ever carried into Egypt, Queſt.was this threat ever fulfilled?
No, They were not carried captive into Egypt,Anſw. but they fled into Egypt for Refuge,Ier. 44. and there they lived and died miſerably.
Hence obſerve,Obſ. 12. All places are places of miſery when God forſakes a people, As all places are comfortable when God is with a people. Many men take their courſe to ſeek to refuge themſelves, to help themſelves, and perhaps they have what they would have in part,the anſwering our deſires, is the execution of Godswrath oftimes. but when they have had what they would have, even the having of what they deſire proves to be the executiō of the wrath of God upon them: you have a mind to go to Egypt, you ſhall return to Egypt ſaith God. It follows in the laſt verſe.
VER. 14.
For Iſrael hath forgotten his Maker.
THEY have forgotten their Maker, but I'le remember them ſaith God.
When men think leaſt of God, Obſ. 1.then is Gods time to come upon them for their ſins, when they are in the greateſt ſecurity of all: whereas if you would remember your ſins God might forget them, or if you would remember God your ſins ſhould not be remembred, but you forgetting God, your ſins are remembred. It is an abominable thing for us to forget God by whom we had our memory, by whom we are remembred, we ſhould never have been thought of if God had not given us what we have, and therefore for us not to think of God it is a vile ſin. Now God is forgotten when he is not honored, minded as our confidence, help, refuge, our only good, when he is not obeyed; if we do but remember ſin, we cannot but honor him. How many forget what manifeſtations once they had of God? they are paſſed by from them, and other things take up their thoughts; Oh! what an appearing was there of God to many of your ſouls heretofore, and what conference between God and your ſouls? what luſtre of Gods Spirit upon you? and you thought you ſhould never forget thoſe things; but now other things are in your hearts,A ſign of much wrath. Oh! ſuch men and women have cauſe to fear that they are under much wrath that they ſhould forget their Maker. God challenges remembrance under this title:Eccleſ. 12. 1. Remember thy Creator in the daies of thy youth. There's no creature but the rational creature that can reflect upon the cauſe of their being, the firſt cauſe, and therefore God would not loſe the honor from this creature; Indeed the Ox knows his owner, and the Aſs his Maſters crib, the beaſts can take notice of thoſe that bring them good things; but to reflect upon the cauſe of their firſt being, (I ſay) that's proper to the rational creature, and therefore it is an honor that God expects from you, and will not loſe it.
The word here Creator, their Maker, it is not now meant for Gods giving them their being, but Gods advancing and bleſſing of them ſo as to bring them to that happy condition that now they were in, They have forgotten their Maker, 1 Sam. 12. 6.Oh they have forgotten that God that hath advanced them. So I find the words uſed in 1 Sam. 12. 6. The Lord that advanced Moſes and Aaron; but the words in the Original are, the Lord that made Moſes and Aaron: that is, when God call'd them to the publick work, God made them. Indeed for a man to be call'd to publick ſervice is a great honor that God puts upon a man, God makes a man then;To be imployed in publick ſervice is the making of a man. as many times we uſe that Phraſe our ſelves, if a man be raiſed to any preferment we ſay, ſuch a man is made for ever. Oh that man which God caſts his favor upon, and delights to uſe in publick ſervice, that man is a made-man; But they have forgotten the Lord that made them.
That's the Note from hence.Obſ. 2 It's Gods favor that makes a man. You have an excellent Scripture for this in Iſa. 43. 7. I have created him (ſaith God) for my glory, Iſa. 43. 7.I have formed him, yea I have made him. Here's theſe three words together. God doth not ſatisfie himſelf in this, I have given him his being, or all that he hath, but he makes uſe of of theſe three ſeveral words to ſignifie how all our good comes from God; I do not know ſuch an expreſſion we have in Scripture, I have brought him out of nothing, then ſecondly I have formed him, I have put beauty and glory upon him, yea and thirdly I have made him, I have raiſed him to the height of all; God hath created us all, but hath he formed us? We are to look at Gods forming as well as at his creation, how God forms and faſhions us unto his own will.
They have forgotten God their Maker.
That ſhould have been the other Note,Obſ. 2. That the greater height of excellency God raiſes any man to, the more vile and wicked is the ſin of forgetting God when they are advanced. Many men will remember God when they are low, but when God hath advanced them, then they forget him, and that's worſe. But it follows.
And have built Temples.
How is God forgotten, and they build Temples to the honor of God? You accuſe us of forgetting God our Maker; What People in the world doth rememember God ſo as we do, when we are at ſuch charges as we are at.
The word that is tranſlated Temples, foreign the Church is Gods palace.it ſignifies Palaces. The Church is indeed Gods Palace: but note from hence, That when God is worſhiped in any way but his own, then God is forgotten. Obſ. 3.Papiſts they ſet up Images, and they ſay it is to put them in mind of God; but the truth is, they forget God in it.
Again, When mens hearts depart moſt deſperatly and furtheſt off from God, Obſ. 4.they are many times very forward in ſuperſtitious worſhip. As we know it in the primitive times, the hearts of men did cloſe moſt with the power of godlineſs, and were more ſincere in their worſhip; but afterwards when they came to have peace, in, and after Conſtantines time when they had Temples, then they forgot God moſt and grew ſuperſtitious. When the Chriſtians worſhiped God in Dens and Caves of the earth, they remembred God more than when they had glorious Temples built for them. Men that have departed from God and have guilty conſciences, they muſt have ſomething to ſatisfie their conſciences.Inſtanced in the late times in England. Of late our Kingdom, how deſperatly was it departing from God, and ſetting its ſelf againſt all the power of godlineſs? But never more for building of Temples, that is, more for an outward pompous and glorious Worſhip; but they forſook the Temples of God and perſecuted them, and the Saints of God that were the Temples of the holy Ghoſt, they were neglected.
But what was their reaſon here (you will ſay) Why is it a ſin to build Temples?Queſt.
I anſwer:Anſw. firſt, It was in them a ſin of Hypocriſie.
Secondly, A ſin of Superſtition.
A ſin of Hypocriſie in this,Their ſin in building Temples. In that they would perſecute thoſe that would go to worſhip at the true Temple, and yet that they would beſtow ſo much coſt in building Temples of their own. And many of the Antients have many large invectives againſt al ſuch as ſhal beſtow a great deal of outward buildings, and yet let the poor Saints want.
2. It was Superſtition in them, they would not go to Jeruſalem, to the Temple that God had appointed, yet they would ſet up Temples of their own. There are many that hate the true Temple, and the true Church, that is, the Communion of Saints, yet magnifie the outward buildings, as if there were no other Church but only that. So the Jews,Hag. 2. 2… and 4. 9. when God would have them build his own Temple there they were ſlack enough: in Hag. 2. 2. & 4. 9. verſ. What a deal of ſtir had God by his Prophet to get them to build his Temple, but their own Temples they would build.
But wherein was the ſuperſtition for them to build Temples?How ſuperſtition in them to build Temples.
Thus: It is ſuperſtition for any men to put holineſs in any buildings of their own. There were Three things that made the Temple at Jeruſalem an holy Temple; and none of them can be attributed to any other place in the world.
Firſt,what made the Temple at Jeruſalem Holy, and Peculiar to it. It was ſet apart by God, ſo as it was a ſin to make any other uſe of it but holy.
Secondly, It did ſanctifie the very duties that were performed.
Thirdly, It was a type of Jeſus Chriſt. There were Theſe three things that were proper to the Temple at Jeruſalem. No argument therfore from thence for the holineſs of ChurchesAnd therefore you muſt learn for ever from hence, that there can be no argument drawn from the Temple at Jeruſalem for the holineſs of Temples now.
1. It is a ſuperſtition in any man to ſet apart a place ſo as it ſhould be a ſin to make uſe of it for any common thing.
2. Which is worſe, and that is, For any man to ſet apart a place ſo as to think that the very place ſhould ſanctifie the duty, becauſe the Temple of Jeruſalem did ſo: Now for a man to think that his prayers are ſanctified, becauſe they are within ſuch a building as this is,Praying in Churches no more accepted, unleſs with the holy Congregation. is ſuperſtition: hence a company of poor ignorant people they muſt go behind a piller and pray, as if they were accepted the more becauſe of the place. It's true, when we come and joyn with the Church, then our prayers are accepted, becauſe it is in a way of Ordinance. So Chryſoſtom cries out of this ſuperſtition, ſaith he, Jeremiah when he ſtuck in the mud could pray, and Job when he was upon the dunghil, and Jonah when he was in the belly of the Whale,Chryſoſt. and therefore why ſhould we tie Gods hearing of of prayer to ſuch and ſuch places?Hom. 79. ad Populum. Beſides dedication, they had inchantments: Ab auguribus in augurabantur, ſuis augariis ſanctiorum reddebantur, hoc niſi fieret, Templa eſſe non poterant (teſte Varrone) ſed aedes ſacrae dicebantur. Men have been very profuſe in this,Some Heathens againſt it. both Heathens and Chriſtians, and yet I find in ſome ſtories that ſome of the Heathens were againſt, they thought God too great to be worſhiped in any place, the principle it ſelf (that God was great) was true, but that therefore he might not be worſhiped in any place that had a cover over the head they thought it too much;foreign. ſo it was reported of Zeno the Phyloſopher, he thought that Temples muſt not be built. And the Perſians that worſhiped the Sun, dogm. Zen The Perſians.they thought that the whol world was the Temple of the Sun, and would have no other Temple.Xerxes magi. And Xerxes, the wiſe men perſwaded him to burn all the Temples of Greece, becauſe they would ſhut up God within walls, ſo ſome of the Heathens had ſuch thoughts of God, though ordinarily the Heathens were very abundant in building of Temples to their falſe gods: And Joſephus reports of Herod that he would ſeem to honor God by building a glorious Temple,Joſephus l. 15. c. 14. in the fifteenth Book of his Antiquity and the fourteenth Chapter, the Temple that was in Chriſts time it was of Herods building, ſaith Herod, this Temple wanteth ſixty cubits in height of that which Solomon firſt built. And you know the Scripture tels, that thoſe which ſaw his Temple did weep when they ſaw the ſecond Temple which was built,Paule-work. and ſaith Herod becauſe it was not ſo glorious as the Tem… of Solomon was, therefore he would build it and make it as glorious as that was, and ſo he laid out a great ſum of money upon it in building it with white Marble ſtones, twenty five cubits long, and eight cubits high, and about ſome twelve cubits broad, Thus ſuperſtitious he was. And ſo many have been in this way, many if they be ſet upon a way of their own they care not what charge they lay out, but as for thoſe things that concern God they are ſlack enough.
And Judah hath multiplied fenced Cities.
Judah ſeeing Gods Judgments upon Iſrael, doth not make that uſe of the Judgments of God upon their brethren, ſo as to conſider their own ſins, and fall down before the Lord and be humbled in his ſight, but when they ſaw that Gods hand was againſt the ten Tribes, all their care was to fortifie themſelves; let us build ſtrong Cities that we may be delivered from the miſeries that are come upon our brethren; This is that which carnal hearts do, when God expects that they ſhould be put upon humiliation and repentance, and look to it and conſider whether they have not the ſame ſins among them that were among their brethren, they regarded nothing but carnal means; It's lawful to build ſtrong Cities, to fence our ſelves againſt enemies,Strong places to be dedicated by prayet and reformation. yea but we had need lay the foundation of them in humiliation and reformation, and when they are built they may not be reſted in, for ſaith God, I will ſend a fire and devour them; we muſt not bleſs our ſelves in any ſtrong places as if that could deliver us from the wrath of God. I have read of a City that fearing their enemies, they ſent to a neighbor Prince to come and help them, and charged their Embaſſadors to tell him their ſtrength they had.A notable ſtory. I but ſaith the Prince, have you got a cover to defend you from Heaven, and if not, I will not meddle with you, for you muſt have ſomething to award Gods wrath from you, becauſe you are ſo wicked a People, and except you have ſomething to deliver you from that I will not aſſiſt you. So though we have ſtrong walls, yet we muſt look for a cover from Heaven, which is our peace with God through Jeſus Chriſt.
Again,Obſ. 1. They have multiplied fenced Cities.] For outward ſafety men think they have never enough, to ſecure themſelves from poverty and from their enemies, but to ſecure themſelves from Gods wrath they think they have enough. In ſpiritual things we are content with a little, but when it comes to our outward ſecurity we think we can never be too ſafe; and indeed this will be an argument what it is that your hearts are moſt upon, that that you endeavor to ſecure your ſelves moſt in, that's your chiefeſt good, that that you would make moſt ſure of, and if any thing in the world could make you more ſure you endeavor to do it: a gracious heart will never ſay, May I not go to Heaven though I do no more? but can there any thing more be done? doth God require any thing more of his creature? God that knows all things knows my heart is ready to do all thingt that he hath reveal'd to me, and if there were any thing more to do, Oh that I knew it that I might fulfill even all righteouſneſs.
But I'le ſend a fire.
Saith the text,Obſ. 2. They multiplied Cities, but I will ſend a fire. When we bleſs our ſelves moſt in our own thoughts we ſhould conſider, but what are Gods thoughts? we think we will do thus and thus, and I'le ſave my ſelf this way or the other way; poor wretch! thou ſaieſt thou wilt do thus and thus, yea but think, what if Gods thoughts be otherwiſe at the ſame time? thou art plotting to ſave thy ſelf, but God is plotting to deſtroy thee: What if there prove to be a disjunction between Gods thoughts and my thoughts? Wicked men have plots and devices for themſelves, but God comes with his disjunctions, I'le do thus and thus.Englands enemies ſhould have conſiderrd this. And this we are to hope that God will deal graciouſly with us in regard our enemies they are full of plots, but God hath been pleaſed to come in with his diſjunctions, Gods thoughts hath not been as their thoughts bleſſed be his Name.
But I'le ſend a fire, Expoſ. 1.it may be that they think that their Forts are ſo ſtrong that they cannot be beaten down, but I'le ſend a fire to burn them down.
But I rather think this fire is meant metaphorically,Expoſ. 2. I'le ſend their enemies which ſhall be as a fire; and ſo enemies are call'd a fire many times in Scripture.
And I'le ſend a fire. Obſ. 3.By whatſoever means fire comes, Gods hand is to be look'd upon in all …; If there hath been a fire in your ſtreets or houſes, you will enquire by what means it came: look up to God whatſoever the means was, it is God that ſends the fire.
And it ſhall devour their Palaces.
Brave things they are ſubject to Gods devouring fire,Obſ. 4. Oh let us as when the Diſciples look'd upon the fair buildings of the Temple and wept, ſaith Chriſt, There ſhall not be a ſtone left upon a ſtone; ſo when we look upon our brave Palaces, Oh let us conſider how quickly the fire of Gods wrath may come and not leave a ſtone upon a ſtone. Let us look up to that place where Chriſt is gone to prepare mantions for us, and to that building that is eternal in the Heavens, made without hands. And thus through Gods mercy and aſſiſtance we have gone through this Eighth Chapter.