Lectures Upon Hosea 1-4, Lectures 4 · Part 13
HEtherto we hauehave ſpoken of their firſt kind of Idolatry, that is to ſay, their conſulting with Idols: The ſecond followeth, which is their worſhipping of them, by offring vntounto them ſacrifices and oblations: VntoUnto which is annexed the puniſhment which is inflicted vponupon them, for both the one and the other. Verſe 13. They ſacrifice vponupon the tops of Verſe 13 the mountaines, and burne incenſe vponupon the hils vnderunder the Oake, and the Poplar tree, and the Elme, becauſe the ſhadow thereof is good; therefore your daughters ſhall be harlots, and your ſpouſes ſhall be Whores, &c. The which words containe two parts: The expoſitiō.the firſt is an accuſation of ſinne: the ſecond is a denunciation of puniſhment. Their ſinne was their Idolatrous worſhip, which alſo was performed in places prohibited by Gods expreſſe commaundement. They ſacrifice vponupon the tops of the mountaines: Where hee more plainely ſheweth what he meant by the ſpirit of fornications in the former Verſe, namely, that they had forſaken the Lord and his true worſhip, together with the place vntounto which it was appropriated, and committed ſpirituall whoredome with their idols, which they erected to themſelues vponupon eueryevery hill and mountaine.
So that here he accuſeth and condemneth them of a double ſinne; the firſt was their Idolatrie, wherby they worſhipped God in Idols and Images of wood and ſtone, contrary to the expreſſe Word of God, both in the ſecond commandement and elſe where: the ſecond was that they worſhipped in prohibited places; for the Lord had expreſly charged them that they ſhould offer their ſacrifices in no place, but in his Tabernacle and Temple, and that they ſhould erect no other Alters, but the Alter for the burnt offrings and for the incenſe, which himſelfe had cauſed to be made, and placed firſt in the Tabernacle, and then in the Temple, as appeareth. Deut. 12. 11. 13. 14. 2 Chro. 7. 12. Exod. 20. 24. Deut. 12. 11. 2 Chro. 7. 12. Exod. 20. 24. Deut. 27. 5. 6. Ioſ. 22. 10. 16.Deut. 27. 5. 6. 7. Ioſ. 22. 10. 16. 19. Both that hee might hereby reſtraine them from will-worſhip, and alſo that hee might typically teach them, that as they had but one Temple to ſerue in, ſo they had but one God to ſerue; as they had but one Alter for their ſacrifices, and one for their incenſe, ſo there was but one Mediator which ſanctified all their oblations, and perfumed all their prayers, whereby they became like ſweet odours in Gods noſthrils.
But they neglected the commaundements of God, and erected altars, and offred ſacrifices vponupon the hils and mountaines; imitating therein the heatheniſh Gentiles, who erected their Temples in woods and groues vponupon the tops of hils, according to that:
Lucus in vrbe fuit media, laetiſſimus vmbra, &c.Vir. Aeneid. lib. 1.
Hic Templum Iunoni ingens Sidonia Dido
Condebat.
Whereof alſo their Temples were called Phana, becauſe in reſpect of their high ſituation they were eminent and conſpicuous; to which they were moued by theſe conſiderations, becauſe being more ſtately & majeſticall, they thought them more fit for diuine worſhip, and alſo becauſe they thought theſe places in regard of their eminencie nearer vntounto heauen, which is the place of Gods chiefe reſidence, wherin they preferred heatheniſh wil-worſhip and their owne naturall reaſon before the expreſſe word of God.
And this was that idolatrous ſuperſtition, which is ſo often condemned in the bookes of the Kings & Chronicles; namely, that they did worſhip in the groues and high places, yea & kings otherwiſe godly & religious, are blemiſhed with this note of diſgrace, that they ſuffred ſuch kinde of worſhip, and did not cut downe the groues, and vtterly demoliſh theſe idolatrous places. Thus Salomon ſinned in erecting an high place for Chemoſh the abhomination of Moab, in the mountaine, &c. as appeareth 1 King. 11. 7. And thus the Iſraelites 1. King. 11. 7. Eſay. 57. 7. Ier. 2. 20. Ezech. 6. 13.daily prouoked Gods anger againſt them, as we ſee both in this place & in diuers others. Eſa. 57. 7. Ier. 2. 20. Ezec. 6. 13.
It is further added by way of more particular deſcription that they burned incenſe vponupon the hils, vnderunder the Oakes, & the Poplar tree, and the Elme; and the reaſon mouing them therevnto is adjoyned, becauſe the ſhadow therof was good, the meaning is that they ſacrificed and burnt incenſe in their groues, and made choyſe for this purpoſe of ſuch trees, as were moſt pleaſant, and by reaſon of their broad and thick leaues, moſt fit to caſt a delightful ſhadow, which would not onelyonly ſhelter them from the ſchorching heat of the Sun, but alſo ſtirre vp in them a kind of ſuperſtitious deuotion. The which alſo was increaſed by a conceit which they had of the trees themſelues; for as they put more holyneſſe in the hils then in the vallies, ſo alſo in one tree more then in another, in reſpect of the diuers idols, vntounto which they were conſecrated, according to that:
Populus Alcidae, gratiſſima vitis Iaccho,
formoſae myrtus veneri, ſua laurea Phoebo.Virg. eglog. 7.
That is, the Poplar tree is moſt acceptable to Hercules, the Vine to Bacchus, the Myrrhe tree to Venus, and the Bay tree to Apollo.
Whereby the Prophet ſheweth, that they were vtterly fallen away from the true religion to Paganiſme and Heatheniſh ſuperſtition and idolatry; for which ſinnes they were much more vnexcuſable, both becauſe for them principally the Lord had caſt out the nations before them, and alſo had giuen them expreſſe and ſtraight commandement, that they ſhould vtterly demoliſh and deface all theſe idolatrous monuments, deſtroy the places wherein the nations ſerued their Gods, vponupon the high Mountaines, and vponupon the hils, and vnderunder eueryevery greene tree, and ouerthrow their aulters, and breake downe their pillars, and burne their groues, hew downe the grauen images of their Gods, and aboliſh their names out of the place, Deut. 12. 2. 3. and 7. 4. 5.Deut. 12. 2. 3. and 7. 4. 5.
So that they could not pretend ignorance for their excuſe, being ſufficiently inſtructed both by Gods workes and alſo by his word, and therefore it is manifeſt, that being wholy carried away with a ſpirit of fornications they committed theſe ſinnes proudly and preſumptuouſly againſt Gods Majeſtie, preferring humane inuentions and their owne ſuperſtitions before Gods reuealed will.
Neuertheleſſe ſome colour of excuſe they had to blinde their owne judgements, gagge their conſciences, and to ſtop the mouthes of all reprouers, namely, becauſe the ſhadow of theſe groues and trees was good, that is, both pleaſant and profitable; pleaſant both in reſpect of the delightfull ſhade, and the ſweetneſſe of the aire, which vſually accompanyeth ſuch places, and profitable not onelyonly for the inlarging their deuotions, but becauſe they were thereby alſo preſerued from the ſcorching heat of the ſunne, with which the people of thoſe countries were ſometimes moleſted, and ſo fitted as they thought with more alacritrie to performe their religious ſeruices.
So that the cauſe why they tranſgreſſed Gods commaundement was as it ſeemeth their good meaning, whereby they imagined that by taking their owne courſes, they ſhould be much better fitted for his ſeruice, then by following his direction in his word; which in truth was nothing els but carnall and abhominable pride in them, whereby they thought themſelues wiſer then God himſelfe, and preferred their own wil-worſhip and humaine inventions, before Gods reuealed will.
And thus hauehave we ſeene what their ſinne was, as it is here plainly expreſſed; the which alſo in the ſame words is much aggrauated: firſt, in that they did not onelyonly ſeldome fall into this ſinne, but made it an vſuall and common practiſe, & this is ſignified by the Verbe here vſed in the original, which being in the ſecond Conjugation of Actiues, doth imply the frequency of the action, as Tremelius obſerueth; as alſo where he ſaith, that they ſacrificed on the mountaines and hils, in the plurall number, and vnderunder the Oke, Popler, and Elme, whereby he intimateth that the Iſraelites were not contented to commit this Idolatry in one or two places, or vponupon ſome few Altars, but they had many hils, many groues, many Alters, & many Chappels and Temples, which they had erected in eueryevery part of the Land. Wherein it ſeemeth they gloryed as though they were in better caſe, and much to be preferred before the Iewes, ſeeing they had but one Temple, & one Altar for ſacrifices, and another for ſweet incenſe, where as they had great varietie and choiſe of Temples and Alters for their deuotions.
Secondly, their ſinne was aggrauated by their ſhameleſſe impudencie, for they did not commit their ſpirituall whoredomes in ſecret corners, but in the eye of the world in moſt eminent places.
Laſtly, in that they were not abaſhed at their wickednes, but rather juſtified it by pretending their good meaning, aduancing themſelues before all who had not aſpired to the ſame degree of ſinne, and that through affected and wilfull ignorance, for their practiſe was repugnant and oppoſite to the expreſſe word of God, which was not onelyonly committed vntounto them in writing, but alſo faithfully expounded and zealouſly inforced by Gods true Prophets.
And this was the peoples ſinne: their puniſhment followeth, whereof there is two degrees: the firſt, that he would puniſh them in their familie with ſhame and reproach: the ſecond, that he would with-hold the meanes, with which ſuch abuſes ſhould bee reformed, whereby they were diſcredited and diſgraced. The firſt is contayned in theſe words, therefore your Daughters ſhall be harlots, and your Spouſes ſhall be Whores. The which words ſome vnderſtand as the fruit and effect of their Idolatry, both becauſe ſpirituall whoredome is vſually finiſhed and perfected with corporall adultery, as appeareth in the example of the children of Iſraell, ſeduced by the daughters of Moab: Num. 25. 1. 2. 6. and alſo becauſe Num. 25. 1. 2. 6husbands and fathers gaue their wiues and daughters fit occaſion and opportunitie to play the harlots, whileſt they abſented themſelues in the hils and groues about their Superſtitious deuotions, yea, and prouoked them alſo by their bad example, when vnderunder colour of Religion they gaue themſelues to all vncleanneſſe, as it is the vſuall practiſe of Idolaters.
But I rather expound theſe words, as the puniſhment the Lord threatneth to inflict vponupon them for their Idolatry; namely, that he would puniſh their ſpirituall whoredome with carnall whoredome, and becauſe by their frequent Idolatries, they had grieuouſly diſhonoured his name, therefore hee would diſgrace and diſhonour them, by cauſing their houſes to become ſtewes, and their daughters and ſpouſes, or daughters in Law (as the word may indifferently ſignifie) to become ſtrumpets and common harlots. The which puniſhment the Lord inflicted vponupon the Gentiles, who becauſe they turned the glory of the incorruptible God, into the ſimilitude of the image of a corruptible man, and of birds, &c. therefore God gaue them vp to their owne harts luſts, vntounto vncleannes Rom. 1. 23. 24.and to defile their owne bodyes amongſt themſelues, &c. as it is, Rom. 1. 23. 24. Where we are to obſerue that the Lord puniſheth one ſinne with another, not by infuſing corruption, or by prouoking vntounto wickedneſſe, but onelyonly by with drawing his grace, and by giuing men ouer to their owne vile affection.
Now this puniſhment by the Law of requitall, is proportionated vntounto their ſin, for as the Idolaters did rob God of his honour to giuegive it vntounto Idols, ſo the Lord threatneth to ſpoile them of their honours, and to expoſe their names to infamie 1 Sam. 2. 13.and reproach, by ſuffering their wiues and daughters to play the Harlots; and becauſe being his ſpouſe and children they proſtituted themſelues to idols, and exceedingly grieued him by their Adulteries, therefore hee would vexe them alſo, by ſuffering their wiues and children to defile themſelues with Adulterers, that ſo by their owne griefe, they might learne how much they had grieued the Lord with their ſpirituall fornications.
Whereby the Lord ſheweth, that in the day of his viſitation hee needeth not to ſeeke farre for meanes of reuenge, ſeeing he could make them their owne executioners, and their neareſt and deareſt friends the inſtruments of his wrath, to inflict on them deſerued puniſhents.
And this is the meaning of the words. The doctrines The doctrines. which ariſe out of them are theſe. Firſt, we may obſerue that God as well condemneth Idolatrous ceremonies as Idolatrous worſhip.the Lord condemneth it as a great ſin, not onelyonly when men ſerue him with a falſe and Idolatrous worſhip, but alſo when the manner, Ceremonies, and circumſtances are repugnant vntounto his word So the Iſraelites are here accuſed and condemned, not onelyonly for their wil-worſhip and ſuperſtition in the ſeruice of God it ſelfe, but alſo becauſe they failed in reſpect of the place; for whereas God had ſtraightly charged them, that they ſhould publikely worſhip him, by ſacrifices and oblations in his Tabernacle and Temple onelyonly, they contrariwiſe erected Alters and offred ſacrifices vponupon the hils and mountaines. So Nadab and Abihu were preſently Leu. 10.conſumed with fire which came out from God, becauſe they offred ſtrange fire, though they worſhipped the true God, and that in other reſpects, with ſuch ſeruice as hee required. Thus Saul was rejected, and Vzziah was ſmitten with 2 Chro. 26. 18. 19.the Leproſie, becauſe they vſurped the Prieſts office.
The reaſon whereof is this, becauſe the Lord is author of that commandement which concerneth the circumſtance, as well as of that which concerneth the ſubſtance, and is no leſſe diſobeyed in the one then in the other. Neyther doth the Lord ſo much reſpect the matter, or object of the tranſgresſion where about it is made, as the minde of the tranſgreſſour, and the neglect, or contempt of his commaundement. For example in the ſinne of our firſt parents, he did not reſpect the eating of the Apple, but their diſobedience to his precept, their pride, infidelitie and rebellion. Hee did not regard the gathering of ſticks on the Sabbath day, but the contemptuous breach of his commandement, which he had publiſhed immediately before. In a word, all the ceremonies of the law were in themſelues matters of no ſuch neceſſitie, but foraſmuch as the Lord had commaunded ceremoniall duties, as well as morall, and exerciſed the Churches obedience in them both, therefore it was a great ſin to contemne the ceremonies and cerimoniall worſhip, becauſe the commaundement of God was tranſgreſſed herein, as well as in the neglect of morall duties. And this is that which Samuell told Saul, when he laboured to extenuate his ſinne, that diſobedience was as the ſin of witchcraft, and to tranſgreſſe Gods expreſſe commandement wilfully though in a ſmal matter, was as Idolatry in his ſight. 1 Sam. 15. 23.1. Sam. 15. 23
The vſe hereof ſerueth to teach vsus, that we ſubmit our ſelues to be ruled by the preſcript rule of Gods word, as in all our actions, ſo eſpecially in performing the duties of his worſhip and ſeruice, neither declining vntounto the right hand nor to the left; for to doe more then he requireth is ſuperſtition, and to doe leſſe, profaneneſſe. As therefore it was a ſinne in the old Law, to offer ſacrifice in any other place but in the temple, becauſe God had reſtayned his publike ſeruice to that place alone; ſo it is a ſin of ſuperſtition in the time of the Goſpell, to put more holineſſe in one Chruch then in another, ſeeing now Chriſt hath abrogated the ceremonies of the Law, and made all places alike, requiring this alone of vsus, that in eueryevery place we lift vp pure hands, and worſhip God in ſpirit and truth, as it is, Iohn. 4. 23. 24.Iohn 4. 23. 24.
And as they ſuperſtitiouſly ſinne, which put difference in places dedicated to Gods publike worſhip and ſeruice, ſeeing in his word he hath taken ſuch differences away, ſo they likewiſe offend, who confound publike & priuate worſhip, together with the places allotted to either of them, becauſe god in the ſcriptures hath diſtinguiſhed them. For example, when God requireth publike worſhip on his ſabbaths in the aſſemblies and congregation, it is a ſinne for any man to neglect this, though he offer vntounto God his priuate ſeruice at home by reading and praying. So whereas God in his publike ſeruice requireth vnanimitie and vniformitie, it is a ſinne for any in the aſſemblie to diſtract himſelfe from the reſt, and to make a rent in theſe holy exerciſes; as to reade priuately when the Miniſter with the congregation prayeth publikely, or to pray when he preacheth. For if it be an abſurd kinde of vnmanerlineſſe, to ſpeake to our better whilſt he ſpeaketh vntounto vsus, becauſe ſuch confuſion hindreth both our hearing and vnderſtanding, or whilſt he conferreth with vsus about important affaires, to turne from him & talke with another; then is it no leſſe abſurditie to ſpeake vntounto God in prayer, whilſt he ſpeaketh vntounto vsus in the Miniſterie of the Word, or when hee dealeth with vsus about buſineſſes of no leſſe moment then the ſaluation of our ſoules, to turne from him and giuegive our ſelues to priuate reading.
Secondly, we are taught hereby not to extenuate our ſins, The maine euill in ſinne is the tranſgreſſion of Gods commaundement.by alleadging that the things wherein we offend are but trifles, and matters of ſmall moment; for the maine euill in ſin is the tranſgreſsion of Gods commandement, & the euill diſpoſition of the ſinner. Now Gods commandement is broken in ſmall matters, as well as in great, and a man may ſhew more malice and wickednes in committing a ſinne but light in it owne nature, when as it is committed vponupon knowledge, againſt the conſcience, preſumptuouſly, & contemptuouſly againſt Gods majeſtie, then another who falleth into a grieuous ſinne which is not aggrauated by theſe circumſtances. What ſmaller matter in it ſelfe then to eate an apple? yet here in our firſt parents did grieuouſly ſinne, becauſe they tranſgreſſed Gods expreſſe commandement, and ſhewed groſe infidelitie and pride in this action. What leſſe matter then to gather a few ſtickes vponupon the ſabbath day? yetNum. 15. 32. becauſe it was an action of contempt againſt Gods majeſty, who in his law had newly forbidden it, it was a more haynous ſinne in Gods ſight, then Dauids murther & adultery, becauſe the one proceeded from malice of hart and profane deſpite of God, the other from the frailtie and infirmitie of the fleſh.
The ſecond thing to be obſerued, is the ſpreading leproſie The ſpreading leproſie of idolatrie.of idolatrie, which if it once hauehave infected vsus, though it ſeeme but a ſmall ſpecke or ſpot at the firſt, it will in ſhort time ouer ſpread the whole bodie. At the firſt through Ieroboams inſtigation the Iſraelits erected Idols but in two places of the land, namely Dan and Bethell, but as we ſee, it ſo increaſed in a ſmall time that idols were erected and worſhipped almoſt in eueryevery hill and mountaine, and vnderunder eueryevery greene tree, as appeareth in this place. The like example we hauehave in the papiſts at this day; in former times they onelyonly erected images in Churches, to put them in mind of Chriſt, and of the Saints, but when they had thus farre tranſgreſſed Gods commandement by their will-worſhip, they did not ſtay here, but hauehave alſo giuen vntounto them diuine worſhip, & hauehave multiplyed their idols and images in number farre aboue any heathens and pagans; the cauſe hereof is, the corruption of mans nature, which is exceedingly addicted to this idolatrie and ſuperſtition, partly through groſeneſſe of vnderſtanding, affecting a palpable deitie and diuine worſhip, which is ſubject to the ſenſes, and partly through pride, preferring his owne inuentions and wil-worſhip, before the will of God reuealed in his word.
The vſe hereof is, that we doe not onelyonly flee from idolatrie We muſt flye the firſt beginnings of idolatrie.in the groſeſt kinde, but alſo that wee ſhunne the firſt beginnings thereof, for if in the leaſt degree we giuegive way vntounto it, we ſhall from one degree aſcend vntounto another, till we come to the higheſt; partly becauſe we are naturally poſſeſſed with a ſpirit of fornications, which carrieth vsus headlong into this ſin, and partly becauſe the Lord will giuegive vsus vp to a reprobate ſenſe, and to be deluded with ſtrong deluſions, if wee doe not imbrace and louelove his truth, but incline to wil-worſhip and Idolatry.
The third thing to be obſerued is, that our good intentions Good intentions hauing no ſound ground no better then wil-worſhipin Gods ſeruice, which hauehave no ground in his word, are nothing elſe but wil-worſhip and ſuperſtition. The Iſraelites made choyſe to worſhip in the groues and vnderunder the greene trees, becauſe the ſhadow thereof was good, that is, becauſe they thought theſe pleaſant places and delightfull ſhade in the ſweet and open ayre, were moſt fit and conuenient for religious worſhip: but becauſe this their good intention was contrary to Gods word, which reſtrayned publike ſeruice & ſacrifices vntounto the Temple at Ieruſalem, their good meaning could not priuiledge them from the juſt cenſure of Idolatrie and Superſtition. So Aaron in a good intention made Exod. 32. 1. 5.a golden calfe. Exod. 32. 1. 5. But it was condemned and puniſhed as groſe Idolatry. Gedeon in a good intention made Iudg. 8. 27.an Ephod of the Midianitiſh pray, but it was an occaſion of Idolatry, and the ruine of his houſe; and Micahs mother in a good intention made a moulten Image, Iudg. 17. 3. and Iudg. 17. 3.Micah himſelfe conſecrated one of his ſonnes to be a prieſt vntounto it, Verſe. 5. and entertained a Leuite for the ſame purpoſe, with the like good meaning, and yet neuertheleſſe all this was but groſe ſuperſtition and Idolatry in Gods ſight.
The vſe hereof is, that we be not deluded with this conceipt, that the Lord will accept of any manner of ſeruice, ſo it proceed from a good meaning & intention, for if it hauehave no warrant out of Gods Word, but bee repugnant therevnto, vvhatſoeuer our meaning and intention bee, it is but vvil-worſhip, ſuperſtition and Idolatry in Gods ſight. And therefore we muſt not examine what we intend, but what God requireth; not what we like as moſt fit and couenient, but what is pleaſing vntounto God. And this examination is to be made not according to our owne phantaſies and carnall wiſdome which as the Apoſtle ſaith, is emnitie againſt God, but Rom. 8. 7.according to the canon and rule of Gods word, which that we may the rather doe, let theſe reaſons perſwade vsus: firſt, becauſe the Lord hath ſtraightly forbidden and condemned all manner of vvil-worſhip, and in his ſeruice hath preciſely reſtrayned vsus to his word for our direction. Deu. 5. 32. Take Deut. 5. 32. and 12. 8. 32.heed that you doe as the Lord your God hath commanded, turne not aſide to the right hand nor to the left, And 12. 8. Yee ſhall not doe after all theſe things, that we doe here this day, that is, eueryevery man what ſeemeth him good in his owne eyes. And Verſ. 32. Whatſoeuer I command you, take heede you doe it, thou ſhalt Num. 15. 39. Prou. 39. 5. 6. Ezech. 20. 18. Col. 2. 20. The cauſes why the Lord forbiddeth all wil-worſhip.put nothing thereto nor take ought there from. So Numb. 15. 39 Pro. 30. 5. 6. Ezech. 20. 18. Col. 2. 20.
Now the cauſes why the Lord doth ſo earneſtly forbid all manner of vvil-worſhip, are principally two: firſt, it doth exceedingly derogate from his wiſedome, when as men doe not think his lawes ſufficient for their gouernment & direction, but labour to perfect them by their owne inventions, as though they were wiſer then God himſelfe. Now if it be an odious thing to an earthly prince that his ſubjects ſhould take vponupon them to alter, or adde, or detract from his Lawes, or in ſtead of ſubmitting themſelues to be gouerned thereby, ſhould make their owne vvill a law, though they ſhould make neuer ſo faire a ſhew of their good meaning & intentions; then how odious and abhorninable a thing is it for vsus, thus to demeane our ſelues towards God who is infinite in wiſedome, and the ſupreame king of heauen and earth.
Secondly, becauſe where wil-worſhip and humane inventions Wil-worſhip baniſheth the true ſeruice of God.are intertayned, there ſoone after the true worſhip of God is expelled and baniſhed, for ſuch is the averſeneſſe of mans corrupt nature towards the true worſhip of God, and proanneſſe vntounto humane inventions and ſuperſtitions, that when they are both together, he nouriſheth and maketh high eſteeme of wil-worſhip, as being the birth of his owne brain, and vtterly neglecteth Gods pure and ſincere ſeruice, which in his word he hath preſcribed, as though it were the child of a ſtranger. And this is a notable fruit of pride and ſelfe louelove, when as men preferre the wiſedome of the fleſh before the wiſedome of God, and their owne inventious before his commandements. The which was the ſinne of the Scribes and Phariſies, who as our Sauiour charged them, made the commandements of God of no authority, whileſt they eſtabliſhed their owne traditions. Mat. 15. 16. And vvhileſt they vvere Mat. 15. 16. and 23. 23.ouer buſie in tithing Mint, Annis, and Commin, they were vvholy negligent in the vvaightie matters of Gods Law, as Iudgement, Mercy and Fidelitie, as it is, Mat. 23. 23.
Secondly, it behoueth vsus to imbrace Gods pure and ſincere Wil-worſhip is vaine and vnprofitable.vvorſhip preſcribed in his vvord, and to auoide vvil-vvorſhip & our owne ſuperſtitious deuotions, becauſe when vve hauehave ſpent our time and euen tyred our ſelues in theſe things all our labour will bee ſpent in vaine. So the Lord himſelfe ſaith, Mat. 15. 9. In vaine they worſhip mee, teaching Mat 15. 9.for doctrines mens precepts. And the Apoſtle ſaith that humain inventions and traditions, as touch not, taſte not, handle not, doe periſh in the vſing. Col. 2. 22. For if we would hauehave Col. 2. 22.any wages for our labour, vve muſt doe the Lords vvorke vvhichwhich himſelfe hath commaunded, otherwiſe hee vvill demaund of vsus, as hee did of the Iſraelits, Eſay 1 12. Who hath Eſay. 1. 12.required theſe things at your hands. And vvill ſay vntounto vsus, as he did to the Prieſts and people of Iſraell, Zach. 7. 5. When yee Zach. 7. 5.faſted and mourned did ye faſt vntounto me? did I approue it? and when yee did eate and drinke, did yee not eate and drincke for your ſelues? ſhould ye not heare the words which the Lord hath cryed by the miniſtery of the former Prophets? &c. The reaſon hereof is plaine, for as the Lord hath appointed vsus to trauaile, ſo alſo he hath appointed our way, out of vvhichwhich whoſoeuer turneth aſide, the faſter hee goeth the further hee is from the end of his iourney, and ſo ſpendeth his labour not onelyonly in vaine but to loſſe. This is the way walke in it. If vve vvould offer our bodyes a liuing ſacrifice, holy and acceptable vntounto God, which is our reaſonable ſeruing of God, vve muſt not follovv our ovvne inuentions nor humane traditions, but labour to finde out what is the good will of God, acceptable, and perfect, as it is, Rom. 12. 1. 2. And if vve would doe good Rom. 12. 1. 2.vvorks indeed, vve muſt not follovv our owne phantaſie, but Gods commandements: for vve are created vntounto good works in Chriſt Ieſus, which God hath ordayned that wee ſhould walke in them, as it is, Eph. 2. 10.
Laſtly, this may reſtraine vsus from Wil-worſhip and Ephe. 2. 10.ſuperſtition, in that whatſoeuer our good meaning & deuotion Wil-worſhip is the ſeruice of ſathan, not of God.is, yet in truth whilſt vve offer vntounto God ſuperſtitious & idolatrous ſeruice, we doe not worſhip the Lord but ſathan, the vncleane ſpirit, & chiefe author of this ſpirituall whoredome. So when the Iſraelites vvorſhipped idols, and offred ſacrifices vntounto then, howſoeuer they pretended that they vvorſhipped the true Iehouah in them, yet the Lord plainely ſaith, that they did not offer vntounto God, but vntounto diuels. Deut. 32. 17. So Pſal. 106. 37, They offred their ſonnes and daughters vntounto Diuels. And the Lord plainely ſaith, that Deut. 32. 17. Pſal. 106. 37.whileſt they worſhipped their images in the wilderneſſe, they did not offer vntounto him, whatſoeuer they pretended, as it is, Amos. 5. 25. The reaſon hereof is plaine, for whoſe will Amos. 5. 25.vve obſerue, them vve obey; and their ſeruants vve are, to whom we yeeld obedience, as the Apoſtle ſheweth, Ro. 6. 16 Rom. 6. 16.But the vvill of God is, that we ſhould vvorſhip him in ſpirit and truth, according to the preſcript rule of his Word, turning aſide neither to the right hand nor to the left; the vvill of Sathan is, that either vve doe not vvorſhip God at all, or that we worſhip him vvith our owne wil-vvorſhip & ſuperſtitious deuotions; and therefore they vvho leaue the ſincere and pure vvorſhip of God, and vvill not obey his reuealed vvill, but ſerue him vvith their owne inuentions & humaine traditions, they may be truely ſaid notwithſtanding their good intentions to vvorſhip the diuell, rather then the true God.
The fourth thing to be obſerued is, that the Lord doth God puniſheth one ſinne with another.not onelyonly puniſh ſinne vvith puniſhments properly ſo called, but alſo doth puniſh one ſinne vvith another, not by infuſing vvickedneſſe, or by tempting, that is, alluring or prouoking men vntounto ſin, for God thus tempteth no man, as it is, Iam. 1. 13. Iames 1. 13.But by withdrawing his grace, and giuing them ouer to bee miſled by their owne corruption. Thus hee puniſhed Pharaoh with hardnes of hart, not by making it hard but by denying the oyle of his grace, whereby it ſhould hauehave beene ſoftened. Thus hee tempted Dauid to number the people, 2 Sam. 24. 1. becauſe his wrath was kindled againſt Iſraell 2. Sam. 24. 1.for their ſinnes. Thus he puniſhed the Gentiles Idolatry, by giuing them vp to their own vile affections & to a reprobate ſenſe. Rom. 1. And thus in theſe latter dayes, becauſe men Rom. 1.will not louelove and imbrace his truth, he ſendeth amongeſt them ſtrong deluſions, that they ſhould beleeue lyes. 2 Theſ. 2. 11. And 2. Theſ. 2. 11.this is the moſt grieuous puniſhment which can be inflicted in this life; for other puniſhments through the bleſsing of God, are vſuall meanes to bring vsus vntounto him, by true repentance, but when vve are puniſhed by adding ſinne vntounto ſin, we doe more and more flye from him. Other puniſhments are ſharp eye ſalues, to make vsus ſee our miſery, that vvee may be moued to ſue for Gods mercy, and do make vsus loath ſin, when as we feele the ſmart, and ſee the curſed fruite vvhichwhich it bringeth forth; but by this puniſhment mens vnderſtandings are darkned, and their hearts hardened, and their conſciences ſeared, and ſo multiply their ſinnes, and increaſe in fearfull manner the meaſure of their condemnation.
More particularly vve here learne, that the Lord puniſheth God puniſheth ſpiritual whordome with corporall vncleanneſſe. Num. 25. 1. 2.ſpirituall whoredome with corporall vncleaneſſe, euen as contrariwiſe he puniſheth carnall adultery vvith ſpirituall fornication. Of the former vve hauehave an Example in this place, and in the Iſraelites, who joyned with the Moabites, firſt in their Idolatry, and then in filthy whoredome. Yea, and in our owne times the Lord puniſheth the ſpirituall fornication of the Whore of Babilon, the Church of Rome, by giuing them vp to vile affections, and to all kindes of abhominable filthineſſe, which maketh them infamous throughout the world. Of the latter wee hauehave an example in Salomon, who being vnmeaſurably addicted to the ſin of vncleaneſſe, and therefore giuen ouer of God to his owne luſts, was ſeduced by his ſtrange wiues to commit alſo with them ſpirituall whoredome with their Idols.
The vſe of the generall doctrine is, that we carefully take That it is a moſt dangerous puniſhment when God puniſheth one ſinne with another.heede leaſt vvee ſecurely lie vnderunder that heauie puniſhment, whereby God puniſheth one ſinne with another; otherwiſe we may eaſily deceiue our ſelues and think our ſtate happy when it is moſt miſerable. When the Lord layeth vponupon vsus corporall puniſhments, our very ſenſe and feeling putteth vsus in minde of our ſinnes, and with a kinde of vrgent neceſsitie forceth vsus to ſue for Gods fauour by vnfayned repentance: but for the moſt part we are inſenſible of this heauy puniſhment, through the pleaſing ſweetneſſe of ſinne, and the blindneſſe of our vnderſtanding in ſpirituall things. But the more difficulty there is in the matter, the more circumſpection let vsus vſe in watching ouer our ſelues; and when Gods word teacheth vsus, that God is juſt in puniſhing of ſin, and our owne conſciences tell vsus, that we hauehave grieuouſly offended; if we hauehave no ſenſible puniſhments layed vponupon vsus for our ſinnes, in vvhichwhich we lye vvithout repentance, let vsus obſerue, if the Lord doe not puniſh vsus by this other way, namely, by giuing vsus ouer to ſecurity and hardnes of hart, and to commit ſinne vponupon ſin without any remorſe or touch of conſcience.
Now the beſt meanes to prevent this iudgement is, to make a holy vſe of Gods more gentle chaſtiſements, to be moued thereby vntounto true repentance, for vſually the Lord doth not inflict vponupon his Church this fearefull puniſhment, till they hauehave often neglected and diſpiſed his fatherly corrections, wherby they ſhould hauehave beene reclaymed. So long as there is any hope of amendement, the Lord vſeth his rod of chaſtiſement, but when they vvill not bee reformed, but deſperately ſinne againſt God, the Lord caſteth his rod aſide, thruſteth them from vnderunder his diſcipline and gouernement, and ſuffereth them to runne on in their owne vvicked courſes.
The vſe of the particular doctrine is, that vvee imbrace Gods pure worſhip and ſeruice, and do not defile our ſelues with Idolatry, ſuperſtition, and our owne vvil-worſhip, for if we diſhonour the Lord by our ſpirituall whoredome hee will diſhonour vsus by ſuffering thoſe of our familie to diſgrace and diſcredit vsus by their corporall whoredome. If we vexe and grieue our gracious husbands, by proſtituting our ſoules and bodyes to commit ſpirituall vncleannes with Idols, he wil vexe & grieue vsus by ſuffering our wiues & daughters to become harlots, and by turning our houſes into common ſtewes.
Laſtly, we may here obſerue, that the Lord neuer wanteth The Lord neuer wanteth meanes to execute his iudgements.meanes to execute his judgements; for to ſay nothing of his owne abſolute power, whereby he is able to deſtroy the ſinner with a word of his mouth, he hath whole armies of his creatures readie to be the inſtruments of his wrath. So that when men prouoke his anger, hee cannot onelyonly raiſe their enimies againſt them to bring them to deſtruction, but euen their familiar acquaintance; yea euen the children of their owne body, and their wiues who lye in their boſome are ready to be the executioners of Gods vengeance when he appointeth them. When he meant to bring a judgement vponupon the houſe of Ahab, he could make the tutors and gouerners 2. Kings. 10.of his children, to become their executioners. When he purpoſed to cut off proud Senacharib, he could vſe his owne ſonnes Adramelech and Sharezer, to take away his 2. King. 19. 37.life; and though Dauid had had no other enimie which might hauehave beene Gods ſcourge to correct his ſinne, his owne ſonne Abſalon will not be wanting to chaſtiſe him, ſo farre forth as God permitteth; yea if the ſinner had neither friend nor enimie to execute Gods vengeance, he can make them to become their owne executioners, as wee may ſee in the example of Saul, Achitophel, Iudas, Nero, and many others.
The vſe hereof is, that we doe not by our ſinnes, prouoke God vntounto anger, ſeeing wee are not ſtronger then hee, as the Apoſtle ſpeaketh; for beſides his owne ſtrength whereby he 1. Cor. 10. 22.is able to deſtroy vsus euerie minute, he hath the helpe of all his creatures, yea he can vſe our owne ſtrength for our vtter ouerthrow, and make our beſt patrons and protecters to become our murtherers.
Secondly, it ſerueth to ſhew the extreame follie of thoſe who labour to pleaſe men more then God, and to hazard the The folly of thoſe who labour to pleaſe men more then God.loſſe of his louelove, by committing of ſin againſt their knowledge and conſcience, rather then they will hazard the loſſe of the louelove of ſome carnall friends, ſeeing if they had done that which is vpright in Gods ſight, they ſhould hereby hauehave ſome aſſurance of Gods louelove, who hath the harts of men in his hand, and can make their enimies to become their friends; whereas on the other ſide when they prouoke Gods wrath by their ſinnes, hee can eaſilie make thoſe whom by euill meanes and wicked policies they hauehave made their friends to become their mortall foes, and the inſtruments of his anger, to take juſt vengeance on them for their ſinnes.