Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 16 · Verses 15-19
VERS. 15, 16, 17, 18, 19.
But thou didſt truſt in thine owne beautie, and playedſt the Harlot, becauſe of thy renowne, and powredſt out thy fornications on every one that paſſed by; his it was.
And thy garments thou didſt take, and deckedſt thy high places with diverſe colours, and playedſt the Harlot thereupon: the like things ſhall not come, neither ſhall it be ſo.
Thou haſt alſo taken thy faire jewels of my gold, and of my ſilver, which I had given thee, and madeſt to thy ſelf Images of men and didſt commit whoredome with them.
And tookeſt thy broidered garments, and coveredſt them, and thou haſt ſet mine oyle and my incenſe before them.
My meate alſo which I gave thee, fine floure, and oyle, and honey, wherewith I fed thee, thou haſt even ſet it before them for a ſweet ſavour, and thus it was ſaith the Lord God.
FRom the beginning of the ſixth verſe unto the 15. you have heard of the choice mercies the Lord beſtowed upon this Jewiſh eſtate, even ſuch mercies as ſhould have ingag'd her heart and ſtrength to God for ever. In theſe verſes, and the 15. following, you have the fourth generall part of the Chapter, viz. The Lords exprobration of this Iſraelitiſh woman, for her ingratitude, he was exceeding kinde and mercifull unto her, and ſhe was exceeding unkinde and unthankfull unto him.
This ingratitude is ſet out,
1. By her defection from God to Idolatrous practiſes, laid downe from the 15. to the 35.
2. By her inhumanenes, in ſlaying and ſacrificing her own Children, verſe 20.21.
3. The cauſe of theſe, verſe 22.
In the 15. verſe you have,
1. Her ſinfull confidence, Thou didſt truſt in thine owne beautie.
2. Her whoredome, And playedſt the Harlot.
3. The motive thereunto, Her renowne.
4. The greatneſſe and extent of her whoredomes, And powredſt out thy fornications on every one that paſſed by.
5. The manner of her whoriſh and Idolatrous practiſes, ſhe tooke her garments, jewels, oyle, incenſe, fine flowre and honey, and beſtowed them al upon her Images, in the 16, 17, 18.19. verſes.
Thou didſt truſt.
Hebrew is, foreign fidiſti thou haſt truſted, Septu: is, foreign thou haſt confided in thy beautie, ſo Oecol. confiſa es. Vulg. habens fiduciam in pulchritudine tua. Caſtal. freta tua puchritudine, having received many mercies from God both temporall and ſpirituall, ſhe grew proud, confident, and truſted in what the Lord had given her to make her beautifull, ſhe grew ſecure, preſumptuous and looſe, leaving God who gave her all, and reſting in his gifts.
And playedſt the Harlot.
Hebrew is, foreign fornicata es, the word foreign ſignifies laſcivire corpore aut animo, when one leaves her Husband, and wantonizeth with others in mind or bodie, when its ſpoken of the ſtate of the Jewes (as here, and frequently in other places of Scripture) it notes leaving of God, cleaving to Idols, worſhipping of them, which is cal'd fornication, whoredome, Hoſ. 1.2. The Land hath committed great whoredome, departing from the Lord, Judg. 2.17. They went a whoring after other Gods, and bowed themſelves unto them, Chap. 8.27. When Gideon ſet up his Ephod, all Iſrael went thither a whoring after it. There is ſpirituall whoredome as well as corporall whoredome, the ſetting up idols or images, uſing any reverentiall geſtures in honour of them, the worſhipping of them, or God by them is ſpirituall whoredome.
I ſhall ſhew you wherefore idolatrie is cald fornication, and whoredome, and that is, from the reſemblances which are betweene them.
1. A whoriſh woman leaves, and goes out from her Husband to another, Prov. 2.17. She forſakes the guide of her youth, that is, her Husband, ſhe pleades, ſhe had not that content, delight, ſatisfacton in him as ſhe looked for: ſo here, this Iſraelitiſh woman forſooke her Husband, and went out to other Gods, Jer. 2.11.13. Hath a Nation changed their God, which yet are no gods? but my people have changed their glorie, they have forſaken me the fountaine of living waters. Hoſ. 9.1. Thou haſt gone a whoring from thy God, and what was that whoring? Jer. 3.9. Committing adulterie with ſtocks and ſtones, that was idolatrous worſhipping of them.
2. Whoredome is a breach of that Covenant, which was made between Husband and Wife at marriage, and is ſolutio vinculi, Prov. 2.17 She forgetteth the Covenant of her God, that is, the Covenant made with her Husband, in the preſence of God: ſo a people in Covenant with God, going out to Idolatrous practiſes, they breake Covenant with him, verſe 8. I entred into Covenant with thee, and thou becameſt mine, but this woman, falling into Idolatrie brake Covenant, therefore Jer. 3.20. As a wife treacherouſly departeth from her Huſband, ſo have you dealt treacherouſly with me O Houſe of Iſrael ſaith the Lord, this God foreſaw, and foretold long before, Deut. 31.16. They will goe a whoring after other Gods, they will forſake me, and breake my Covenant which I have made with them.
3. Whoredome is pleaſing and delightfull to men and women, but its abhominable and loathſome in the account of God, Prov. 7.18. ſaith the Harlot there, Come let us take our fill of love untill morning, Let us ſolace our ſelves with loves, they had pleaſure and delight in their ſinne, but it was abhominable in the ſight of God, and therefore its cal'd uncleanneſſe in a ſpeciall manner, Rom. 1.24. Eph. 4.19. ſo in idolatrizing, and ſuperſtitionizing, there is that pleaſeth man, but provokes God greatly: they went a whoring after Idols, they ſaw beautie in them, found pleaſure in letting out their hearts unto them, Ezek. 18.6. They lifted up their eyes to their Idols, they tooke as much pleaſure in beholding them, as a man in beholding the beautie of a woman, their Idolatrie was delightful to them, Iſa. 44.9. Images are called their delectable things, or deſireable as the Hebrew is, but however, they were de-lightfull to them, they were not ſo to God, I…a. 65.12. They did chooſe that wherein I delighted not, God was ſo farre from delighting in them that he abhor'd them, and there…ore cals them defiling abhominations, Jer. 32.34. Devils, Deut. 32.17. Confuſion, Iſai. 41.29. Deteſtable things, Ezek. 5.11.
4. Whoredome darkens mens underſtandings, infatuates the Spirits of men, and ſteales away their hearts, Hoſ. 4.11. whoredome, wine, and new wine, take away the heart, Solomon that was exceeding wiſe, had his Spirit ſo beſotted with women, that he was not able to ſee the ſinfullneſſe of idolatrie, but had his heart turn'd after other gods, 1 Kings 11. ſuch is Idolatrie, it blinds mens underſtanding, and clouds their judgements, Rom. 1.21. They became vaine in their imaginations, and their fooliſh heart was darkned, and they profeſſing themſelves wiſe, became fooles, in making images of God, verſe 22.23. ſee their follie, They worſhipped the workes of their owne hands, Jer. 1.16. They truſted in that could neither heare, ſee, ſpeake, ſmel, nor goe, Pſal. 115.5, 6, 7, 8. They ask'd counſell of ſtockes; Hoſ. 4.12. They ſaid to a ſtock, thou art my Father, and to a ſtone, thou haſt brought me forth, Jer. 2.27.
5. Whoredome is a reproaching ſinne, Prov. 6.33. ſpeaking of a man committing adulterie, he tels you, A wound and diſhonour ſhal he get, and his reproach ſhal not be wiped away: ſo Idolatrie brings reproach upon men, 2 Pet. 4.3. they are cal'd Abhominable Idolatries, they make the names of men abhominable, as well as their perſons and actions: they are termed Haters of God, Exod. 20.5. Blaſphemers, Iſa. 65.7. Adulterers, Jer. 3.9. Worſhippers of Devils, Rev. 9.20.
6. Its an inflaming ſinne, Job 31.12. its cal'd, A fire, and kindles ſuch a flame in the Houſe, as oft times conſumes it, Idolatrie is of the ſame nature, Iſai. 57.5. Inflaming themſelves with Idols, there was a Spirit of whoredomes in them, which kindled ſtrong burning, inflaming luſts after their Idols, Jer. 50.38. They are mad upon their Idols. Where there is madneſſe, there is a great inflammation of the blood and ſpirits.
7. Uuncleaneſſe is a ſinne deſtructive to bodie and ſoule, Prov. 5.11. it Conſumes the bodie, it Deſtroyes the ſoule, Chap. 6.32. and The Harlots houſe is the way to Hell, going downe to the Chambers of death, Chap. 7.27. So idolatrie is a dangerous ſinne, it threatens deſtruction of bodie and ſoule, Baals Prophets loſt their lives for their idolatrie, 1 Kings 18. Gideons Ephod was a ruine to him and to his houſhold, Judg. 8. and in 1 Cor. 6.9, 10. there is a dreadfull place againſt Fornicators and Idolaters. Kow ye not that the unrighteous ſhall not inherit the Kingdome of God, bee not deceived, neither Fornicators, nor Idolaters, nor Adulterers, &c. ſhall inherit the Kingdome of God.
8. Whoredome is a coſtly ſinne, much is waſted in veſtments, much in ornaments, much in meats, drinkes, junkettings and perfumes, Pov. 7.16, 17. I have decked my bed with coverings of Tapeſtrie, with carved workes, with fine linnen of Aegypt, I have perfumed my bed with myrrhe, aloes and cynamon. The dreſſings, deckings, banquettings, perfumings which attend that vice are very coſtly, idolatrie likewiſe is a chargeable thing, Iſa. 46.6. They laviſh gold out of the bagg. When nothing elſe could fetch the gold out of it, Idolatrie could, and that in abundance, They laviſh it out, to maintaine and adorn an Idol-god: ſee Iſa. 40.19. Jer. 10.4.9. ſo here they decked their high places with broidered garments, with jewels of gold and ſilver, they beſtowed upon them oyle and incenſe, fine floure and honey.
9. It is an impudent ſinne, it makes bold and brazen fac'd, Pov. 7.13. The Harlot had an impudent face, and ſpake impudent things. Idolatrie begets impudencie alſo, Ezek. 3.7. All the Houſe of Iſrael are impudent, and how impudently did they ſpeake when they offered incenſe in the Chambers of their imagerie, to creeping things, and abhominable beaſts, pourtrayed upon the walls? They ſaid, the Lord ſeeth us not, the Lord hath forſaken the earth, Chap. 8.10, 11, 12.
Becauſe of thy renowne.
Hebrew is foreign propter nomen tuum, Thou hadſt a great name, waſt become famous abroad, and this invited the Nations to come and viſit thee, and brought in the gods of their Countries which thou receivedſt, & playedſt the Harlot with, or thus you may read the words, contra nomen tuum, Thou haſt played the Harlot againſt thy name, whereas before thou hadſt an honourable and pretious name, now by thy ſinfull and baſe practiſes, thou haſt polluted it, and made thy name to ſtink.
The Vulgar reades it, in nomine tuo, in thy name, and I find Interpreters carry the ſenſe to be this, That this woman having left her Husband, under whoſe authority and power ſhe formerly was, did all now in her owne name, ſhe pretended now ſhe was, ſui juris, and would live as ſhe lift, and converſe with whom ſhe pleaſed, Hoſ. 4.12. They have gone a whoring from under their God, they would not be under the authoritie and command of God as a chaſt Spouſe ſhould be, but left him as a whore doth her Husband, and ſo did all in their owne name, Jer. 2.31. Wee are Lords, wee will come no more unto thee; wee are at libertie, are Lords over our ſelves, and our owne actions, wee will have what Gods we pleaſe.
And powredſt out thy fornications.
Hebrew is, foreign effudiſti, Septu. foreign Vulg. is, expoſuiſti, like a whore that proſtitutes her felfe to all comers, ſo did this Jewiſh ſtate, proſtitute it ſelf to the idolatrous practiſes of all Nations that came to her: its ſinfull for a woman to be taken with the deſire of another man, worſe to commit folly with him, though one of the ſame houſe, but its farre worſe to be taken with ſtrangers, and to proſtitute her ſelfe to all commers, and to be a common ſtrumpet, this Iſraelitiſh woman was ſo: if any had any new gods, or new deviſes in worſhip, ſhe entertain'd them, the word powring out ſets forth, The vehement and inſatiable deſire ſhe had to ſinne, or thus, powredſt out thy fornication, Thou didſt communicate and impart thy Idolatrous and falſe wayes of worſhip to all that paſſed by, thou infectedſt them therewith, thou waſt not content alone to bee naught thy ſelfe, but dreweſt in many others to partake of thy ſins; ſhe was full of ſpirituall whoredomes, and taught all Nations to be more idolatrous.
His it was
Hebrew is, foreign to him it was; in the 8 verſe, ſaith God, Thou becameſt mine, and in the 14. Thy beautie was perfect through my comelines which I put upon thee, but here it was anothers, her comelines, her beautie, her deſire, her bodie, her eſtate, were all anothers. Vulg. is, ut ejus fieres, that thou ſhouldeſt become his, thou waſt wearie of my love, and haſt ſought out other lovers, that thou mighteſt mingle with them, and ſatisfie thy luſt, and not only haſt thou left, caſt off me, but thou haſt imbraced others Ʋxorio affectu, who ever paſſed by thee, had thy heart and affection as much as ever I had, for him thou waſt, and his was all thou hadſt.
Obſer. 1.
Where God beſtowes choice mercies upon a people, he lookes for anſwerable returnes from them, he gave life to the Iſraelitiſh eſtate, verſe 6. he Multiplyed it as the bud of the Feild, verſe 7. he lov'd this people, entred into Covenant with them, marryed them unto himſelfe, verſe 8. He Waſh'd away their blood, and annointed them with Oyle, Verſe 9. He gave them Coſtly apparell, pretious oyntments, fine flowre, honey and Oyle, royall dignitie, ſpeciall beautie and comelines, great fame and glorie, verſe 10, 11, 12, 13, 14. and now expected that they ſhould'd have liv'd to him, lov'd, fear'd, obey'd, ſerv'd him, and improv'd all for the honour of his name but thou didſt truſt in thine owne beautie, and playedſt the Harlot, &c. I looked not for this at thy hands, of all the people in the world, I looked that thou ſhouldeſt have been faithfull and fruitfull in all good workes, and been as exemplarie for holines and juſtice to other Nations, as I was exemplarie in my mercies towards thee above other Nations, Iſa. 5.2. there God fenced his Vine-yard, gathered out the ſtones thereof, planted it with the choiceſt Vine, built a Tower in the midſt of it, made a wine Preſſe in it, digg'd it, caus'd the clouds to raine upon it, and did all that was doeable for the good of it, and what then? I looked that it ſhould bring forth grapes, verſe 4. I looked for judgement and righteouſnes, verſ. 7. where God multiplies mercies, he expects ſuitable returnes. See one place more, Deut. 32. from the 6. verſe to the 16. he ſhewes there, that God was their Father, had bought them, made them a great people from low beginnings, ſet them their bounds, choſen them to be his portion and inheritance, how he had led, inſtructed and kept them as the Apple of his eye, and what varietie of other mercies he had beſtowed upon them, But Jeſurum waxed fat and kicked, this people that ſhould have been righteous and upright, obeying the Lawes of their God and Father, rebeld and kicked like a fatted Oxe, which made Moſes ſay, verſe. 6. Doe you thus requite the Lord? doe you corrupt and ſpot your ſelves with the courſes of the world? the Lord look'd for other things at their hands.
Obſer. 2.
Ingratitude in Gods people, is a provoking ſinne, and cauſes God to upbraid them for it: I gave thee life, increaſe, tooke thee to be mine, cleanſed thee from thy filth and blood, annointed thee with oyle, I cloathed, decked, covered thee, fed thee, I made thee exceeding beautiful, and comlie, gave thee great renowne, ſet a Crowne upon thy head, proſper'd thee into a Kingdome, But thou didſt truſt in thy beautie, and play the Harlot, from the beginning of the 6. verſ. to the end of the 14. which are but 9. verſes, there is, I, 17. times, and every mention of it is matter of upbraiding unto them, there is hardly the like in all the booke of God, when men will not minde Gods mercies to be thankefull, he will remember them to upbraid their unthankfulneſſe for them.
When God had made Adam after his image, planted him in Paradiſe, given him dominion over all the creatures, for him not to obey one little command, this was great ingratitude provoked the Lord to come downe from Heaven, to upbraid him, and puniſh him for it, Gen. 3. Adam where art thou? what haſt thou forgotten me, and all the mercies ſo lately heaped upon thee? and eaten the forbidden fruit, Curſed is the ground for thy ſake, and in ſorrow ſhalt thou eate of it all the dayes of thy life, Verſe 17. In the 37. of Iſaiah, you reade of Senacheribs great Armie, before Jeruſalem, which filled them with feares, and caus'd ſadneſſes in many Families, God deſtroy'd this Army by an Angel in a night. In the next Chapter, you finde Hezekiah was ſick unto death, Jerome delivers it to be the judgement of the learned Jewes, that therefore he was ſtrucken with ſicknes, becauſe he was not thankfull to God for this great deliverance, and this was a reall upbraiding of him for his ingratitude, Iſai. 1.2, 3. God was ſo troubled at the ingratitude of this people, that he could hold no longer, but muſt call forth a Prophet, and cauſe him to begin his Propheſie in this manner, Heare O Heaven, and give eare O earth, for the Lord hath ſpoken, I have nouriſhed, and brought up Children, and they have rebelled againſt me, the Oxe knowes his owner, and the Aſſe his Maſters crib, they give them a little hay, ſtraw, graſſe, water, and the bruit creatures are thankfull for them: But Iſrael doth not know, my people doe not conſider. I give them their Oxes, and Aſſes, all belongs to them, and greater thing then ſo, yet they know not me.
Matth. 11. Chriſt upbraids Corazin, Bethſaida, and Capernaum, where his mightie workes were done, becauſe they brought not forth fruits anſwerable, but were impenitent & ingratefull, he tels Capernaum, It ſhall be more eaſie for Sodome, then for her in the day of judgement.
Judg. 8.34.35. The Children of Iſrael remembred not the Lord their God, who had delivered them out of the hands of all their enemies on every ſide, neither ſhewed they kindneſſe to the Houſe of Gideon, according to the goodneſſe he had ſhew'd unto Iſrael. Socrat. ſaith the Athenians, ingratum nullum admittebant ad Rempublicam
What ingratitude was it in the men of Keilah? when the Philiſtins fought againſt them, rob'd them, indangered their liberties and lives, and David with his men ſmote the Phililſtins with a great ſlaughter, and ſav'd the Inhabitants of Keilah, 1 Sam. 23.15. and quickly afterwards they would have delivered David who had ſav'd them into the hands of Saul his enemie, verſe 12.
Obſer. 3.
We are very apt to truſt in, and be proud of the mercies God beſtowes upon us, Thou didſt truſt in thine owne beautie, thoſe things I gave to make thee beautifull, thoſe thou haſt abuſed been proud of, put too much confidence in: ſuch is the heart of man, that it is ready to Idolize every merciemercy God gives.
There be ſeverall mercies we are apt to truſt in.
1. In Riches, Prov. 10.15. The rich mans wealth is his ſtrong Citie, he confides as much in it as Citizens doe in a walled, well fortified, & well built Citie, Pſal. 52.7. This is the man that made not God his ſtrength, but truſted in the abundance of his riches, 1 Tim. 6.17. Charge them that are rich in this world, that they be not high minded, nor truſt in uncertaine riches, he that doth it ſhall fall, Prov. 11.28.
2. In Princes and great ones, Pſal. 146.3. Put not your truſt in Princes, nor in the ſonne of man, in whom there is no help, no ſalvation, Iſa. 2.22. Ceaſe from man whoſe breath is in his noſtrils, for wherein is he to be accounted of, Jer. 17.5. Curſed be the man that truſteth in man, and maketh fleſh his arme, The Jewes put confidence in Aegypt, and the King of it, Iſa. 30.2. Therefore ſhall the ſtrength of Pharaoh be your ſhame, and your truſt in the ſhaddow of Aegypt your confuſion.
3. In your owne naturall excellencies, Jer. 9.23. Let not the wiſe man glorie in his wiſedome, nor the mighty man in his might: it ſhewes there is a great propenſitie in the hearts of men to doe it, Prov. 28.26. He that truſteth in his owne heart is a foole: the heart is the excellenteſt part of man, Prov. 3.5. Truſt in the Lord with all thy heart, and leane not to thy own underſtanding.
4. In the Ordinances and meanes of grace, Jer. 9.4. Truſt ye not in lying words, ſaying the Temple of Lord, &c. 14. Therefore I will doe unto this houſe, which is cal'd by my name, wherein ye truſt, as I have done to Shiloh, and I will caſt out of my ſight, as I have caſt out all your Brethren, euen the whole ſeed of Ephraim
Obſer. 4.
Great renowne through mans corruption oft proves a ſnare, occaſions great ſinnes, Thou playedſt the Harlot becauſe of thy renowne, thou waſt grown great, famous abroad, exceededſt other Nations, who comming to ſee thy beautie, and behold thy glorie, which they heard of, thou dotedſt upon them, and dreweſt them to fornication; her renowne was the bait to allure them, and to induce them being allured to ſpirituall whoredomes; renowne is a great merciemercy of the Lord, and ſhould be a ſpeciall motive to make us honour God, and to improve it for his glorie, and others good, but uſually eſtates and perſons abuſe that renowne and eſteeme they have in the world, making advantage thereof, only to ſerve their owne turnes and luſt. God made this people above all Nations, in praiſe, in name, in honour, that they might be, An holy people unto him, Deut. 26 19. their renowne ſhould hauehave incourag'd them to holineſſe, and it was an incentive unto looſeneſſe. Solomon had Great renowne abroad in the Nations, 1 Kings 4.31. that drew the Princes to beſtow their Daughters upon him, Chap. 11 3. he had 700. wives Princeſſes, his name made way for unlawfull marriages, and they made way for unlawfull gods, you reade of rooting up Iſrael, 1 Kings 14.15. of blotting out their name, from under heaven, Deu…. 9.14, of cutting it off, Iſa. 48.…9. the reaſon was they abus'd that name God had given them to Idolatrie and other ſinfull practiſes. Many of great credit take up money and breake.
Obſer. 5.
Going out from God to falſe gods, and wayes of worſhip, is a grievous ſinne, Thou playedſt the Harlot, that is, thou lefts me thy God, and Husband, and wenteſt after others, thy bodie, thy beautie, thy heart and affections were theirs, and with them thou didſt commit whoredomes, Pſal. 106.28. They joyned themſelves to Baal-Peor. This was Apoſtacie in this people, to forſake God, breake covenant, all ingagements, to go out to others, as if there were more good, content, ſweetnes to be had in them, then in the Lord, Mich. 6.3. O my people, what have I done unto thee, and wherein have I wearied thee? teſtifie againſt me. They made their Nations thinke their gods better then the God of Iſrael, and their way of worſhip better then his, which was a great reproach to the Lord, and made him to complaine. The Hebrew call the winter foreign becauſe it is a reproach to the earth, and ſuch is an Apoſtate people, they are foreign a reproach to God and his Ordinances, they bring up an ill report upon Canaan, the grapes and God thereof. When the Samaritanes worſhipped ſtrange gods, the Jewes counted and cal'd them baſtards for it, but when they practiſed it themſelves, they were blind, and diſcern'd not the evill of it, Joſh. 8.41. Wee be not borne of fornication, they meant they were not the Children of Idolaters, and ſuch as had Apoſtatiſed from God, whereas their Predeceſſors had been the greateſt Apoſtates and Idolaters of the world. This ſinne kindles the jealouſie of God, Exod. 20.5. Prov. 6.34. and made the Lord ſay, Heb. 10.38. If any man draw back, my ſoule ſhall have no pleaſure in him, no, his ſoule ſhould be exceedingly againſt them, hence ſaith God of the Levites that fell to Idolatrie, that they ſhould Beare their iniqutie, and they ſhall not come neare unto me, to doe the office of a Prieſt unto mee, Ezek. 44.10.13.
Some of the Antients have thought that a man falling away from the truth once or twiſe eſpecially, there is no merciemercy for him.
Obſer. 6.
6. The moſt beautifull and renowned Church may degenerate, Apoſtatize and become ſo corrupt, that it may be queſtionable, whither there be the face of a true viſible Church in all the world, this Iſraelitiſh woman was the only ſpouſe of God, he entred into a Covenant with her, ſhe became his, verſe 8. he did great things for her, he put more ſpirituall beautie and comelines upon her, then upon all the Nations, and made her renowned throughout the world, yet ſhe forſooke God, played the Harlot, multiplyed fornications, proſtituted herſelfe to every Idol and Idolater, and now where was the Church of God? ſhe played the Harlot with many lovers, Jer. 3.1. Here was viſible Apoſtacie, viſible idolatrie, but no true viſible Church, in joyning communion with God in his owne way, neither was God without a true Church at this time. There were ſome godly ones in ſecret, which kept themſelves from thoſe idolatrous pollutions, who mourn'd in ſecret for the abhominations done in the Temple, Citie, and every where Ezek. 9.4. but theſe lay hid and durſt not appeare in the wayes of worſhip then amongſt them: So in Elijah's dayes Ahab, Jezabel, the falſe Prophets, and Prieſts of Baal, had ſo corrupted the worſhip of God, and the people ſo Apoſtatized, that there was no viſible face of a Church left in the view of Elijah himſelfe, for he ſaith, The Children of Iſrael have forſaken thy Covenant, throwne downe thine Altars, ſlaine thy Prophets, and I even I only am left, and they ſeek my life to take it away, 1 Kings 19.10. but God had then ſeven thouſand in ſecret, verſe 18.
The true Church may be brought to ſuch a paucitie, ſuch a lownes, as that there may be no publique meetings, or view thereof, whileſt this Church hearkned to her Husband, obeyed his voice, followed the rules of the word, ſhe was chaſt, and free from errours, but when ſhe grew proud of her fame, and truſted in her beautie, then ſhe fell into errours, defiled herſelfe with Idols and ſin'd ſhamefully.
The Papiſts ſay, their Church cannot erre, eſpecially in things neceſſarie to ſalvation, and why? becauſe it is ſponſa Chriſti: was not this Iſraelitiſh Church ſponſa Dei? and did it not erre in the great and weighty things of ſalvation? did it not leave God, and fall to Idolatrie? ſuch practiſes as exclude the Kingdome of Heaven? what priviledge hath the Roman Church more then this had? whatever Papiſts ſay or write; There Church hath truſted in her beautie, been proud of her renowne, and plaid the Harlot, as notoriouſly as ever Jeruſalem did.
Verſe 16. And deckedſt thy high places with diverſe colours.
The Hebrew is, And haſt made to thy ſelf ſpotted high places, Bamoth telvoth excelſa maculoſa, Sept: is,foreign foreign Idols ſowne and made up of cloathes of diverſe colours, Symmach: Excelſa multicoloria. Jun. Excelſa latis maculis interſtincta, Oecol. Diverſicoloria. Caſtal. Feciſti tibi varia ſacella diverſe Chappels, Cal. maculis conſperſa. Telvoth ſaith Pradus ſignifies, Hangings or Curtaines of diverſe colours. In their High places were Altars made, for the honour of their Idols, thoſe they decked with Tapeſtrie, and cloathes beſpotted with diverſe colours, that ſo they might affect and allure more ſt…ongly the worſhippers, and thoſe that came to ſee them worſhipping.
Verſe 17. Thou haſt alſo taken the faire jewels.
Hebrew is, foreign vaſa gloriae tuae, The veſſels or inſtruments of thy glorie. Septu: foreign The Veſſel of thy rejoycing or glorying. Vulg. Vaſa decoris tui. Caſt. Decoris inſtrumentum. Piſc. Vaſa ornatus tui. Others, Inſtrumenta ornatus tui. Some referre theſe inſtrum…nts of glorie, to the golden or ſilver Veſſels of the Temple, which were glorious Veſſels, and Veſſels of their glorie, Its ſaid that Ahaz, 2 Chron. 28.24. Gathered together the Veſſels of the Houſe of God, Cut them in peices, and made him Altars in every corner in Jeruſalem, its like he might convert the gold and ſilver of the Temple to Idolatrous uſes, or you may interpret it of their plate, thoſe Veſſels of glorie they had for their domeſtick uſe, not excluding the golden and ſilver ornament… they had for their owne adorning.
And madeſt to thy ſelfe images of men.
Hebrew is, foreign Images of man. Septu: foreign Maſculine images: ſo the Vulgar, Others, Imagines maſculi. French Des images d' hommes not images of God, who was her Husband and beloved, but images of man. The Nations had their gods and goddeſſes, he gods and ſhe gods, Baal, Milchom, Chamos, Molech, were maſculine gods, Aſhtoreth, Iſis, Derceto, were feminine Gods. The Jewiſh eſtate being here compar'd unto a woman, a whoriſh woman, who loves and affects the preſence, beautie and imbracings of men, that is, fitly ſaid to make unto herſelfe images of men, with which ſhe might adulterize and idolize, and ſatiate her luſts both fleſhly and ſpirituall: the Hebrew word for maſculine or of a man is from foreign to remember theſe images, were memorials and remembrancers of their Idoll gods, or pleaſures they had in accompanying with, or worſhipping of them.
Verſ. 19. My meat alſo which I gave thee.
Hebrew is, foreign my bread, though foreign ordinarily ſignifie Bread, yet here it muſt be taken comprehenſively for any thing edible, the enumeration following ſhews it, as Fine flowre, oyle and honey, & the word is ſo to be underſtood in Luke 14.1. Chriſt went into one of the Phariſees houſes to eate bread, by bread is meant what ever ſhould be ſet before him: ſo Gen. 39.6. Potiphar left all in Joſephs hand, he knew not ought he had, ſave the bread which he did eate, Bread, that is, all things he did eate: ſo Matthew 6.11. Dayly bread comprehends all edible things, and more too.
Thou haſt ſet it before them for ſweet a ſavour
Hebrew is, foreign in odrem quietis. Septu: foreign in odorem ſuavitatis: ſo the Vulg. Pol. Piſc. Jun. in odorem gratum. Caſt. Ad ſuavem odorem. Cal. Lavat. In odorem quietis. French, En odeur ſoeuf flairant. That is ſweet and pleaſing to the ſmell, we reſt in as delightfull to us, ſhee ſet theſe things before the Images of men, and the falſe gods, to practiſe them if they were offended, and to indeare them more unto herſelfe hereby, as if ſhe had merited their favours and embraces; the offering of incenſe and ſweet odors was a part of divine worſhip, and when ſacrifice was made to him by Noah, he ſmelled a ſweet ſavour, the Hebrew is the ſame with what was here, foreign odorem quietis, he was well pleaſed therewith, its taken from the practiſe of men, who uſed ſwet ſmeels, Iſa. 3.24.
Obſer. 1.
The making of high places, Altars, Images for religious uſes, the adorning of them, and offering unto them is idolatrous, and provoking; here God upbraids and condemnes this woman in the 16. verſe in the 17. for making of Images, in the 18. for covering of them with broidered garments, and in this verſe and the 19. for offering oyle, incenſe, flowre, honey unto them, God cals theſe things playing the Harlot, committing whoredome.
This practiſe of theirs hath many aggravations in it,
1. That they made high places, the places of their idolatrie which were open to view, they would worſhip falſe gods in the ſight of Heauen and earth.
That they made maſculine images, which ſhew'd their filthie luſt, and filthie idolatrie, and ſet them up in the ſtead of God.
3. That they covered them with diverſe colours, and broidered garments; thoſe of one colour, of worſer materials might have ſuffic'd them, but theſe pleas'd their eyes, and inveigled others.
4. That they offered the Lords oyle, incenſe, and meate unto them.
6. That they thougt theſe made them acceptable to the Idols, and the Idols propitious unto them, and put ſome divinenes in them.
Obſer. 2.
Idolaters, and falſe worſhippers, thinke no expences, no charges too much, to accompliſh their devices, and mainetain their way, if they want a God or an image, to minde them of the true God, they will take their veſſels of glorie, the gold and ſilver of the Temple, their Plate, their faire jewels and ornaments of their bodie, and have gods and images made with them; if theſe Gods and images ſeeme naked, they will beſtow their owne cloathes, their broidered and beſt garments, their coloured hangings, yea they will ſpare their meate out of their owne bellies, and ſet it before them. When Moſes was in the Mount, the people were ſet upon it to have a new viſible God to go before them, and they call upon Aaron to make them ſuch a God; he thought they would not have been at any great coſt for an Idol-god, and therefore ſaith, if you will have a God, you muſt breake the golden earings out of the eares of your wives, ſonnes, and daughters, if you will part with them which are your glorie and ornament, which will put you to much paine before you get them out, for you muſt breake them; if you will doe ſo, you ſhall have a golden god, Exod. 32.1.2. did they ſtick at this? no, no, verſe 3. All the people breake off the golden earings which were in their eares, and brought them unto Aaron: here was no compulſion, no delay, they breake, and brought, Hoſ. 2.8. God multiplyed her ſilver and gold, and they prepared it for Baal, or therewith made Baal, they freely beſtow'd it upon Idols, and idolatrous worſhip. Should we come to people now and ſay, you would gladly have the true God to be your God, his wayes and Ordinances to walke in, and ſerve him by, but it muſt coſt you your Veſſels of glorie, your plate, jewels, ornaments, imbroiderie. What could they thinke of it?
Obſer. 3.
Its a deteſtable ſinne to abuſe the mercies God gives us, for our neceſſities, ornaments or delights, to the diſhonour of his name, I gave thee gold and ſilver, and thou madeſt Images of them, I cloathed thee with broidered worke, and thou coveredſt thine Images with them, I gave thee Oyle, incenſe, honey, and fine floure, and thou haſt ſet them before thine Images: here was abhominable ingratitude, as if God ſhould ſay here, conſider and commiſerate my caſe, all yee my friends and faithfull Servants, Men and Angels, I have ſhew'd great kindneſſe, and dealt bountifully with this people, honoured them above others, given them the choiceſt bleſſings the world hath, and they turne all againſt me, and beſtow my bleſſings upon falſe gods, they take their veſtments and ornaments, cloath, adorne, and beautifie their abhominable Idols with them. Suppoſe a Prince moſt amiable and virtuous, ſhould take a poore beggarly Maid, having nothing, ſick unto death, be at great coſt to cure her, cloath, adorne her, and make her his wife, and ſhe ſhould beſtow her imbroideries and jewels upon whore-maſters and proſtitute her bodie unto common rogues, leaving the Prince who had done ſo much for her, were it not horrible ingatitude? would not every one heard of it commiſerate the Prince and condemne her. Abſolom turned all againſt his Father, and it was intollerable ingratitude
If a man ſhould ſet up his Child with a great ſtock, give him Houſe and Land, and he ſhould ſpend it in ſueing and vexing of his Father, who would not cry out of ſuch a Child? many men take the bleſſings God beſtowes upon them, and ſpend them wholly in the ſervice of their luſts: their bellies are their gods, their honours, their pleaſures are ſo, and all is waſted about them, to the griefe and diſhonour of that God who gave them all.
It was never the intent or end of God, that we ſhould pervert his bleſſings, and beſtow them upon Idols, or any of our baſe luſts; he aimd at our good, and his own glory and wee croſſe both, when wee abuſe his mercies, wee wound his honour, darken his glorie, and deſtroy our ſelves.