Lectures Upon Hosea 1-4, Lectures 4 · Part 14
AND thus much concerning the firſt degree of their puniſhment: the ſecond followeth, Verſe 14. I will Verſe. 14 not viſite your daughters when they are harlots, nor your ſpouſes when they are whores: for they themſelues are ſeparated (or doe ſeparate themſelues) with harlots, and ſacrifice with whores, therefore the people that doth not vnderſtand ſhall fall. In which wordes are contayned their puniſhment, and the cauſe thereof: their puniſhment is particularly expreſſed in the firſt wordes, I will not viſite your daughters, &c. and then vponupon the inferring of the cauſe, it is in more generall ſort repeated and ratified in the laſt wordes, therefore the people that doth not vnderſtand ſhall fall. The cauſe of this puniſhment is expreſſed in theſe words, for they ſeperate themſelues with harlots, and ſacrifice with whores.
And theſe are the parts: the expoſition followeth. Some The Expoſitiō Iunius & Polanus.of great learning and judgement, doe reade theſe vvordes by way of interrogation thus, ſhould not I puniſh your daughters becauſe they play the harlots? &c. as though hee ſhould ſay, I will moſt certainely puniſh them, and I appeale to your owne conſciences whether it be not juſt that they ſhould be puniſhed for their vncleanneſſe. The which interpretation they imbrace becauſe they thinke that it could Heb. 13. 4.not ſtand with Gods juſtice to ſuffer their adulteries to goe vnpuniſhed.
But howſoeuer this expoſition be agreeable with the analogie of faith, and is not contrary to the circumſtances of the place, yet I preferre before it our owne tranſlation; firſt, becauſe it better agreeth with all antiquitie: ſecondly, becauſe it more fitly accordeth with that vvhichwhich vvent before, and that which followeth. For before hee ſayd that hee vvould puniſh the ſpirituall whoredome of the Huſbands and Fathers, with the corporall Adulteries of the Wiues and Daughters; and now hee further ſheweth the meanes whereby hee would inflict this puniſhment; not by infuſing this wickednes into them, or by inclining or vrging them to commit theſe ſinnes, but by not onelyonly with-holding his grace vvhichwhich ſhould ſtay them, and ſo leauing them to their owne naturall corruption, which in it ſelfe was moſt prone to this vncleanneſſe, but alſo by denying to chaſtice and correct them for their ſinnes, whereby they might hauehave beene reſtrayned or reclaimed from them, the vvhichwhich impunitie would bee an occaſion through their corruption, to make them more ſecurely to goe forward in their wickedneſſe. And becauſe it might ſeeme hard that the God of juſtice ſhould, when ſinne abounded, make a non-ſizes, and tollerate ſuch wickedneſſe: hee ſheweth in the next words the cauſe hereof, namely, that hee ſuffered their Wiues and Daughters to liue in whoredome and vncleannes, that hereby hee might puniſh vvith reproachfull infamy and ſhamefull diſgrace their Husbands and Fathers, becauſe they committed both carnall and ſpirituall vvhoredome againſt him.
Yea, but howſoeuer it was juſt vvith God to puniſh the ſinnes of the husband and fathers, with the ſins of the wiues and daughters, yet how can this ſtand with his juſtice not to puniſh their ſinnes alſo? I anſwere that we are not to vnderſtand theſe words generally and abſolutely, as though he would inflict vponupon them no kinde of puniſhment, or at no time viſite them for their ſinnes. For it is ſaid, that whoremongers and adulterers God will iudge, Heb. 13. 14. but more ſpecially, that he would not lay vponupon them that kinde of puniſhment which is called chaſtiſement and correction, wherby God reſtraineth his children from ſinne, or reclaymeth them by repentance when as they are fallen into it; and that hee would not puniſh them as yet, but would ſuffer them to goe on in their ſinnes, vntill thereby hee had puniſhed the ſinnes of their husbands and fathers, and then vvhen the meaſure of both their vvickedneſſe vvas full, he would ouerwhelme them all in an vniuerſall deluge of his judgements, both in this life and the life to come.
And this vvas their puniſhment: now the cauſe is annexed; for they ſeparate with Harlots, and ſacrifice with Whores: which vvords ſome reade alſo with an interogation, and doe expound them thus: ſhould not I puniſh your daughters becauſe they are harlots? &c. Becauſe they, that is, their fathers do ſeparate, that is, make choyſe with their harlots at home of their beſt and fatteſt things, which they may offer vvith their Whores publikely vnderunder ſhew of religion. But this expoſition ſeemeth forced and farre fetched, that the Lord ſhould puniſh the daughters and wiues vvhoredomes, becauſe the fathers and husbands joyned with harlots in their Idolatry, beſides that addition of ſeparating the fatteſt things for Idotrous ſacrifices, ſtandeth but vponupon bare conjecture; to ſay nothing of the interrogation and changing of the naturall ſignification of the particles, where no neceſsity vrgeth and conſtraineth. And therefore I rather chooſe another expoſition, vvhichwhich better agreeth vvith the words of the Text, and with the drift of the Prophet in this place. For vvhereas before he had ſaid he would not by his puniſhments reſtraine their daughters and wiues from their adulteries, whereby they were vtterly diſgraced, and their houſes made infamous; in theſe words he juſtifieth this his heauy puniſhment, by ſhewing that he had juſt cauſe to inflict it. For there was no reaſon why their name and reputation ſhould be in any account with him, ſeeing they themſelues had no regard of his glory, but had ſhamefully diſhonoured his holy name by making an apoſtaſie from him and his true Religion, and committing both carnall and ſpirituall whoredome with their louers.
And this is the generall meaning and maine drift of the Prophet, the which will more euidently appeare in the more particular examining of the words. Where firſt wee are to note that in this ſpeach there is a change of the perſon, for in the beginning hee ſaid, your daughters, &c. In which tenour if hee had proceeded hee ſhould hauehave added, for you ſeperate your ſelues, &c. but he turneth his ſpeach from them and vſeth the third perſon, for they ſeperate, &c. the which howſoeuer it is vſuall in the writings of the Prophets, yet it ſeemeth this conuerſion of ſpeach is purpoſely in this place affected; for by turning from them hee ſheweth his indignation and deteſtation of their ſinne, as though they were ſo defiled with their corporall and ſpirituall whoredomes, that they were not worthy to be ſpoken vntounto from the Lord.
It is further added: for they ſeperate with harlots, &c. the originall word Paradh, which is heere tranſlated Seperate, is as ſome thinke deriued from Peredh, which ſignifieth a Mule, which is ſo named becauſe amongſt all the beaſts they are moſt adultrous and luſtfull, howſoeuer they doe not generate. And therefore Druſius thinketh the latine word diuidunt moſt fit to expreſſe the meaning of it, which ſometimes ſignifieth the act of vncleannes. So Plautus in Aulular.
Me tu quidem herclè (dicam palam) non diuides.
By this phraſe then is ſignified both their ſpirituall and corporall whoredome; their ſpirituall whoredome vvhichwhich is here principally vnderſtood by way of Allegorie conſiſted herein, that they ſeperated and diuided themſelues from the Lord their true husband, by breaking the bond of marriage, forſaking his true religion, and proſtituting themſelues to commit ſpirituall whoredome with their idols. Which ſpirituall fornication well deſerued to be puniſhed with corporall adulterie, that as they diſhonoured God by the one, ſo the Lord ſhould cauſe them to be diſhonoured by the other. Their carnall adulterie by themſelues committed may here alſo be implyed, as an effect of the ſpirituall, in which reſpect alſo they made diuers kindes of ſeparation with their harlots. For they ſeparated themſelues from their lawfull wiues, to ioyne with harlots, and ſeparated their harlots from their Husbands, to ioyne with them, and both together ſeperated themſelues from the company of men, becauſe this vice of whoredome lurketh in corners, and loueth the vayle of night and darkneſſe which hideth from the eyes of men her foule deformitie and vglie filthineſſe.
And I doe the rather expound theſe words in this generall ſenſe, both becauſe they may well beare it, and alſo becauſe this ſpirituall and carnall whoredome are ſeldome ſeuered, it being an vſuall paradoxe with idolaters to judge the ſinnes of vncleanneſſe to be veniall, as we may ſee in the example of the Iſraelites in former times, and in the Papiſts at this day, whoſe deuotions and ſuperſtitions are ſo polluted with carnall filthineſſe, that all Chriſtendome doth take knowledge thereof. Now in this reſpect alſo it was juſt with God to puniſh them with the adulteries of their wiues and daughters, for ſeeing they had defiled and deflowred other mens wiues and daughters▪ it was a juſt and proportionable puniſhment, that theirs alſo ſhould grinde vntounto other men, as Iob ſpeaketh.Iob. 31. 9. 10.
Now this their ſinne is more plainely ſignified in the next wordes, where hee ſaith, that they did ſacrifice with whores: Where hee ſheweth that as their harts were diuided from God, and joyned both with their ſpirituall and carnall louers, ſo they made profeſsion of their apoſtaſie and adulterie in their open practiſe; for as they ſecretly committed carnall whoredome with their ſtrumpets vnderunder colour of religion and deuotion, ſo they openly joyned with them in their ſpirituall adulterie and idolatrie, by ſacrificing vntounto their idols. And here againe I expound the wordes both of corporall and ſpirituall filthineſſe, becauſe as their ſacrificing is expreſſed plainely, and not by Allegorie, ſo wee are to vnderſtand the other word (their whores) not by Metaphor, but in it owne ſignification. And therefore as by their ſacrificing is ſignified their ſpirituall whoredome, ſo by their ſacrificing with harlots is implyed alſo their carnall vncleanneſſe.
And thus I hauehave ſhewed both their puniſhment and the cauſe thereof: now in the laſt words is contained a further reaſon, vvhy they ſhould bee thus ſeuerely puniſhed, and then their puniſhment is in ſome generall tearmes repeated and ratified. The reaſon is, becauſe they were a people that did not vnderſtand, that is, a people not onelyonly deſtitute of the knowledge of God and his true Religion, but alſo ſo beſotted in their ſuperſtitions, and ſo vvholy poſſeſſed vvith affected ignorance, and vvilfull indocibleneſſe, that neyther Gods Word, nor his vvorks, his mercies nor his judgements, vvould make them to ſee their ſinnes or bring them to repentance.
Where hee taketh away an objection, vvhichwhich might bee made by the hipocrites, namely, that it would not ſtand with the juſtice of God to deale ſo ſeuerely vvith the people; for they had a good meaning in all their deuotions, and if they fayled in the manner of vvorſhipping God, it was through ignorance, and therefore to bee excuſed. To which objection, the Prophet ſeemeth to anſwere, that they were ignorant indeede, and by reaſon hereof they fell into all manner of ſinne, but their ignorance did not excuſe their faults, neyther was it ſelfe to bee excuſed, ſeeing they contemned the meanes of knowledge and remayned ignorant, becauſe they would be ignorant, and affected the darkneſſe of ſuperſtition, more then the light of Gods truth.
The puniſhment denounced is, that they ſhall fall; that is, becauſe they are indocible and will not by any meanes bee informed in the right courſe, therefore the Lord will giuegive them ouer to their owne blindneſſe of minde, that ſo they may goe on in their ſuperſtition and Idolatryes, and remaine perplexed in their reprobate errours, vntill at length they ſtumble, and fall into the pit of vtter ruine and deſtruction.
And this is the meaning of the words: The Doctrines The doctrines. which ariſe out of them are theſe. Firſt, we here learne that it is a fearefull judgement of God vponupon eyther a Common wealth or familie, when as hee ſuffereth ſinne and wickedneſſe It is a fearefull judgement when God doth not reſtraine vsus from ſinne by his chaſtiſements.to abound, and doth not reſtraine men by his puniſhments, nor reclaime them by his corrections: And contrariwiſe that it is a ſigne of Gods louelove and fatherly care ouer thoſe whom hee doth chaſtiſe with manifold afflictions for their ſinnes, that ſo hee may reclaime them from their euill wayes; whereas if they ſhould flouriſh in their wickedneſſe, it would be a notable meanes to hearten them in their ſinne, and to make them ſecurely to goe forward in their euill courſes, without euer calling themſelues to a reckoning.
And this may appeare both by teſtimonies of Scripture, by Examples, and by Reaſon. For the firſt, the Apoſtle Paul ſayeth, that the Lord doth ſuffer with long patience Rom. 9. 22.the veſſels of wrath prepared to deſtruction, to ſhew his wrath, and to make his power knowne, that is, hee ſuffereth them to goe on in their ſinnes without puniſhment, that when they abuſe his patience and long ſuffering as incouragements in their wickedneſſe, hee may hauehave juſt occaſion to manifeſt his power and wrath in taking due vengeance on them. So when the Iſraelites did goe on in their ſinnes, and would neyther bee reformed by his mercyes, nor his judgements, hee threatneth that hee will correct them no more. Eſay. 1. 5. Wherevpon it would follow, Eſay. 1. 5.that being left vntounto themſelues, they would deſperately and ſecurely liue in ſinne, for when as God doth not viſite men for their ſinnes, they goe forward in them, as though they ſhould neuer bee called to a reckoning, as it appeareth. Eccleſiaſt. 8. 11. Becauſe ſentence againſt an euill worke is Eccleſ. 8. 11.not executed ſpeedely, therefore the heart of the Children of men is fully ſet in them to doe euill. So the Lord rendreth this reaſon why the people did not reuerence, nor feare him, nor remember him, nor his word, Eſay. 57. 11. Is it not (ſaith Eſay. 57 11.hee) becauſe I hold my peace, and that of long time, therefore thou feareſt not me?
But on the other ſide it is a notable ſigne of Gods mercy It is an notable ſigne of mercy when God correcteth vsus for ſinne.and louelove, when as hee croſſeth vsus in our wicked courſes, and will not ſuffer vsus to proſper in our ſinnes, that being by theſe afflictions diſcouraged in our euill wayes, wee may returne backe, and preuent his heauy judgements by true repentance. To this purpoſe the Apoſtle ſayth, that when wee are iudged, wee are chaſtened of the Lord, that we ſhould not be condemned with the world, 1 Corinth. 11. 32. And 1. Cor. 11. 32.therefore hee maketh it a ſigne of Gods louelove, and an argument of our adoption, when as wee are chaſtened of the Apoc. 3. 21. Heb. 12. 6. 10. 11.Lord. Hebrew. 12. 6. Whom the Lord loueth hee chaſteneth, and ſcourgeth eueryevery ſonne whom hee receiueth; And on the other ſide concludeth, that thoſe who liue in ſinne and are not chaſtiſed they are baſtards, and no ſonnes. For as impunitie cauſeth theſe to goe on in wickedneſſe to their deſtruction, ſo affliction howſoeuer for the preſent it is not ioyous but grieuous, yet it is profitable, becauſe it helpeth to mortifie our ſinnes, and bringeth forth the quiet fruit of righteouſneſſe vntounto them which are thereby exerciſed, as it is, Hebrewes 12. verſe 10. 11.
This alſo appeareth by examples. When the Sodomites The former doctrine confirmed by examples.liued in their ſinnes, hee ſuffered them ſtill to injoy their pleaſures and abundance, and neuer reclaymed them from their wickedneſſe by his chaſtiſements, but ſuffered them to continue in their ſinnes till the cry of them aſcended into heauen, and called for that laſt and fearefull vengeance, whereby they were vtterly deſtroyed. So hee ſuffered the Cananites to poſſeſſe that pleaſant land, which flowed with Milke and Honie, in great peace and ſecuritie, till the meaſure of their ſinnes being full, hee powred out vponupon them the full Viols of his Wrath. So Diues liued in all pompous pleaſures, till Death brought him into hell torments. And thus Iob doth at large deſcribe the great proſperitie of the wicked, euen to the time of their funerals. Iob. 21. 7. to the 13. And Dauid often obſerueth Iob. 21. 7. 8.how exceedingly the wicked flowriſhed in their wickedneſſe, euen to their vtter deſtruction. Pſal. 37. 35 and Pſal. 37. 35. & 73. 3. 4. 5. 12.73. 3. 4. 5. 12. &c.
But the caſe of Gods Children and Seruaunts is farre otherwiſe, for vvhen they ſinne the Lord doth chaſtiſe them for their amendment, and will not ſuffer them to goe on in their ſinnes to their deſtruction. Wee read but of one ſinne which Noah committed, that is to ſay, his ſinne of drunkenneſſe, and yet the Lord puniſhed it by expoſing him to the deriſion of his owne wicked ſonne; ſo wee read but of three crimes which holy Dauid fell into, though hee were a King expoſed to manifould tentations, his adulterie, murther, and pride in numbring the people, and yet the Lord ſuffered none of the three to goe vncorrected, for hee puniſhed his adulterie committed in ſecret with anothers mans wife, by letting his ſonne defile his concubines in the ſight of all the people; his murthering of his ſeruant, with the death of his child, and by not ſuffring the ſword to depart from his houſe, his numbring of the people, by an exceeding plague and peſtilence; ſo that if Dauid a man according to Gods owne hart, doe but ſtep a ſide out of the way of righteouſneſſe, the Lord is readie to whip him into it againe, by the ſcourge of afflictions; and that not for want, but in the abundance of his louelove, becauſe hee ſhould hauehave no incouragement to goe on in ſinne, which would bring him to deſtruction. And this Dauid himſelfe well knew, and therefore ſaith, that before hee was afflicted hee went aſtray, but being afflicted hee kept Gods word. Pſal. 119. 67. And therefore hee ſaith, that it was good for him that hee had beene afflicted, ſeeing hereby hee had Pſal. 119. 67. and 94. 12.learned Gods ſtatutes, verſe 71. And Pſalme 94. 12. Hee pronounceth them bleſſed whom God doth chaſtiſe and teach in his Law. So the Lord telleth Dauid that if his ſonne Salomon ſinned hee would chaſten him with the rod of men, but his mercy ſhould not depart from him, 2 Sam. 7. 14. giuing vsus to vnderſtand that hee will not let his children eſcape 2. Sam. 7. 14.in their ſinnes without correction, and yet neuertheleſſe remaineth mercifull vntounto them. Finally, howſoeuer the gentiles were ſuffered to goe on in their idolatrie, and to flowriſh in their ſinnes; yet as ſoone as his owne people Iſraell did leaue his pure worſhip and follow Idols, hee did ſeuerely puniſh them as appeareth, Exod. 32. and in the Hiſtory of the Iudges and Kings.Exod. 32.
Laſtly, this appeareth by cleare euidence of reaſon: for The former doctrine prooued by reaſons.as impunitie is a manifeſt ſigne that God giueth men ouer to goe on in their ſinnes to their deſtruction, becauſe he denyeth them the meanes, whereby they might come to the ſight of their ſinne, and vntounto true ſorrow for it; ſo it is a good ſigne that God loueth vsus, as his Children, when hee vſeth vsus like his Children, that is, correcteth vsus for our faults, and affordeth vntounto vsus the meanes whereby wee may bee reclaymed. Wee are ſo blinded with carnall ſecuritie and ſelfe louelove, that wee cannot ſee our tranſgreſsions and iniquities, and afflictions are that ſharpe, but yet ſoueraigne water, which helpeth to the recouery of our ſight; when as therefore the Lord denyeth to afflict vsus liuing in ſinne, what doth he elſe but leaueth vsus to our own naturall blindneſſe, to goe on in our ſins, till we fall into the pit of deſtruction? They are thoſe precious ſalues, which ſerue to draw out the core of our corruptions, and thoſe wholeſome, though vnpleaſant potions, whereby wee are purged from our ſinnes; when as therefore the Lord afflicteth vsus, hee intendeth to cure and purge vsus, but when he with-holdeth theſe meanes, his purpoſe is, to let vsus feſter and rot in our ſin, and to let vsus abound in theſe groſe humours, which will bring the ſickneſſe and death of the ſoule vntounto vsus; they are thoſe purging fires, which purifie vsus from the droſſe of our corruptions, and therefore when the Lord caſteth vsus into them, his purpoſe is to make vsus pure gold, fit for his treaſurie of eternall happineſſe, but when he letteth vsus alone in the droſſe of our ſinnes, his meaning is to let vsus ruſt and canker, and to caſt vsus away as refuſe ſiluer.
The vſe hereof ſerueth to confute the vaine bragges of The Papiſts confuted who glory in the outward pomp of their churchthe Papiſts, who boaſt of the glory, pompe, riches, and the flouriſhing eſtate of their Church; vſing it as an argument of Gods louelove towards them, and of the trueneſſe of their Church and Religion, that they are bleſſed with great proſperitie, and on the other ſide objecting the croſſe and manifold perſecutions which the profeſſours of the Goſpell are ſubject vntounto, as a reproach to their Religion. But ſeeing ſo many ſinnes are not onelyonly committed, but alſo tollerated, yea, defended and countenanced in that Church, their immunitie from afflictions and puniſhments can bee no ſigne of Gods LoueLove, but rather that in his heauie diſpleaſure, hee hath giuen them ouer as a deſperate cure, and becauſe by no meanes they vvill bee reclaymed from their Superſtitions, Idolatryes, Adulteries, and other enormious crimes, that therefore they are giuen vp to a reprobate ſenſe, and to their owne filthy luſts, that ſo committing ſinne with greedineſſe, they may treaſure vp againſt themſelues wrath againſt the day of wrath, and of the declaration of the iuſt iudgement of God.
And the like vſe alſo may ſecure Worldlings make of this Doctrine, who bleſſe themſelues in their ſinnes, becauſe they are not croſſed in their euill courſes; ſeeing nothing ought to bee a greater terrour vntounto them then this, that the Lord leaueth them to themſelues, and with-holdeth from them this wholeſome meanes of their amendement.
Laſtly, it ſerueth for the comfort of Gods Children, when as they are ſharply afflicted for their ſinnes, ſeeing this is no ſigne of Gods hatred and of their rejection, but rather of his LoueLove and Fatherly care ouer them, which cauſeth him to lay vponupon them theſe chaſtiſements, that hereby they may bee reclaymed from their ſinnes, and not ſuffered to runne on in their euill courſes to their deſtruction.
The ſecond doctrine which wee here learne is, that if If we diſhonor God he will diſhonour vsus.wee doe neglect our dutie to GOD, hee will make thoſe who owe vsus dutie, to neglect this dutie when we moſt expect it; and if wee diſhonour him by our ſinnes, hee will cauſe vsus to bee diſhonoured and diſgraced, not onelyonly by our enimies and ſtrangers, but alſo by our neareſt and moſt familiar friends. So becauſe the people of Iſraell, who profeſſed themſelues the ſpouſe and children of God, did by forſaking the Lord their husband and father, and adhae…ing vntounto Idols, grieuouſly diſhonour his holy name, the Lord layeth vponupon them a proportionable puniſhment, that their wiues and daughters ſhould neglect to them all louelove, conjugall duties, and filiall obedience, whereby they ſhould not onelyonly inwardly bee vexed and grieued in their minds, but alſo outwardly in their names be expoſed to infamie and reproach.
The like example wee hauehave elſe where in the booke of God; when Noah neglected the duty of temperance and ſobriety towards God, his wicked ſonne Cham neglected the dutie of reuerence towards him. When Elie was ſo indulgent towards his ſonnes, that hee would rather diſpleaſe God, by ſuffering them to diſhonour his name, then hee would diſpleaſe his ſonnes by giuing them due correction, whereby they might hauehave beene reclaymed from their ſinnes, they neglected all dutie to their father, contemned his holy admonitions, and ſo brought ſhame and reproach vponupon the whole familie. For the Lord cauſed in one day not onelyonly the glory to depart from Iſraell, when the Arke was taken, which chiefly redounded to the diſhonour of Elie, who then was the Iudge of Iſraell, but alſo tooke away his ſonnes, which were to be the glory of his houſe, and togeather with them the office of the Prieſthood, and ſo made him inglorious both in the Common-wealth, Church, and in his owne priuate familie. The like may be ſayd of Dauid, who becauſe hee diſhonoured GOD, and cauſed his holy name to be blaſphemed amongſt the Gentiles, by his ſinnes of adulterie and murther, as alſo by his indulgency towards his Children, whom he not onelyonly corrected not, but not ſo much as reproued; the Lord puniſhed him not onelyonly as hee was a King, but alſo as hee was a Father, by ſuffering both Children and Subjects to neglect their duetie: and as both by the ſword of the Children of Ammon and his owne vncleaneſſe hee had diſhonoured God; ſo the Lord vſed both the ſword and filthines of his owne Children to his diſhonour and diſgrace. For Ammon his Sonne defiled Thamar his Daughter, and then Abſalon murthered Ammon, becauſe his Father had not as hee ought duely puniſhed his abhominable filthineſſe. And then againe when as juſtice was not executed againſt Abſalon for his murther, according to Gods Law, hee liued to the diſhonour of his Father, who had not giuen glory to God by inflicting deſerued puniſhments for ſinne, defiling his Concubines in the ſight of the people, and thruſting him for a time out of his kingdome, with extreame perill of his life.
The vſe of this Doctrine ſerueth, firſt, to teach vsus, that aboue all things wee labour in the performance of all holy Dueties, to aduance the glory of Gods holy Name, whereby it will come to paſſe, that the Lord will bee carefull of our honour and reputation, and ſo guide and direct by his holy Spirit all thoſe who belong vntounto vsus, that they ſhall performe all good Dueties vvhichwhich may both credit and comfort vsus. Whereas on the other ſide if wee diſhonour God by neglecting ſuch duties as hee requireth, he will withdraw his ſpirit, and giuegive ouer our inferiours to their owne vnnaturall ſtubborneſſe and perverſneſſe, and then they by neglecting all good duties will diſhonour and diſgrace vsus. 1 Sam. 2. 30.1 Sam. 2. 30.
Secondly, from hence wee learne, whence originally Whence chieflie proceede all diſorders in families.proceede all diſorders and enormious Crimes in families, namely, becauſe the chiefe heads neglect their duety towards God, and ſo diſhonour his holy Name. It is an vſuall complaint which ſoundeth in eueryevery mans eares in theſe our dayes, that children are vndutifull to parents, ſtubborne and diſobedient, and that Seruants vvere neuer ſo negligent in performance of all dutyes towards their ſuperiours; and men wonders to ſee ſuch a great difference betweene theſe times and thoſe which went before.
But if wee would goe to the fountaine of theſe euils, and finde out the core of all theſe corruptions, wee ſhall finde that howſoeuer inferiours cannot be excuſed, yet the fault is principally in the Superiours and gouernours. Either becauſe they neglect their dutie towards them, from whom they expect dutie, as by being like Elie indulgent, not correcting the vices of their Children, and ſo honouring them more then God, or by being looſe in their gouernment, or lewde and ſcandalous in their example; or finally becauſe they doe not like Abraham inſtruct their familie in the wayes of the Lord themſelues, nor take care that they may be inſtructed by others; and ſo liuing in ignorance, and neglecting all duties which they owe to God, it is no meruaile that they are vndutifull and diſobedient to parents and gouernours, ſeeing the louelove and feare of God is the fountaine of all louelove and dutie towards men. Or if ſo be men can pleade not guiltie in all theſe inditements, yet if they be arraigned at the barre of Gods iudgement, and hauehave their owne conſciences produced as witneſſes againſt them, they will bee forced to confeſſe, that they hauehave ben exceeding negligent in performing all good duties towards God himſelfe, and through their coldneſſe, backwardneſſe, want of zeale, and diſobedience, they hauehave beene wanting to God in the aduancement of his glorie, and contrariwiſe hauehave diſhonoured his name and ſcandalized their profeſsion; and therefore it is moſt juſt with God that hee expoſeth them to ſhame and reproach, by ſuffering their children and ſeruants to liue in ſuch infamous ſinnes and rebellious wickedneſſe, as diſgrace and diſcredite the whole familie, without any inward reſtraint of his ſpirit, or any outward ſtop by afflictions and puniſhments.
Thirdly, whereas hee ſaith that this people who did Ignorance doth not free vsus from the puniſhment of ſinne.not vnderſtand, that is, who continued ignorant of God and his will ſhould fall, and bee ouerwhelmed with Gods judgements, hence wee obſerue that ignorance will not free vsus from puniſhment, but rather will make vsus to bee ſwallowed vp of vengeance in the day of wrath. For the better vnderſtanding whereof wee are to conſider what ignorance is lawfull and good, and what is ſinfull and wicked, what ignorance excuſeth and extenuateth ſinne, and mittigateth puniſhment, and what doth aggrauate them. Of diuers kinds of ignorance. 1 Commendable ignorance.And firſt, wee are to know that there is a lawfull and commendable kinde of ignorance, when as wee doe not preſume to vnderſtand aboue that which is meete to vnderſtand, but that wee doe vnderſtand according to ſobrietie, as God hath dealt to eueryevery man the meaſure of Faith, as the Apoſtle ſpeaketh. Rom. 12. 3. And when as wee leaue the ſecret things Rom. 12. 3.not reuealed in Gods word to the Lord, and earneſtly labour to informe our ſelues in thoſe things which are reuealed as it is Deut. 29. 29. not curiouſly prying into Gods hidden Deut. 29. 29.Myſteryes, but rather drawing before them the curtaine of reuerent ignorance. For example it is no ſinne to bee ignorant of Gods ſecret will and counſaile, and of his works before the Creation, of the orders and degrees of the Angels; or not to comprehend by a cleare and diſtinct knowledge the Myſterie of the Trinitie, the hypoſtaticall Vnion of Chriſt two natures; nor the Vnion betweene Chriſt and his Church; ſeeing ſome of theſe are not manifeſtly reuealed, but as it were, in a darke Myrrour; and ſome being infinite and incomprehenſible, can no more bee comprehended by our ſhallow vnderſtanding, then the whole world can bee graſped in a mans hand, or the maine Ocean can be contained in a nut-ſhell.
The ſinfull ignorance is of two kindes: The firſt, neceſſary: Of ſinfull and neceſſary ignorance.the other voluntary and affected. Neceſſary ignorance is eyther that darkneſſe of vnderſtanding, and blindneſſe of minde deriued from our firſt Parents, which is one of the branches of originall ſinne; or that actuall ignorance which continueth in vsus after wee come to yeares, when as we are depriued of the meanes of knowledge, both which cannot bee excuſed, much leſſe defended, in that wee are ignorant of thoſe things which wee ought to know, and that through our owne default, as being guilty of the ſinne of our firſt Parents: for God in them indued vsus with a cleare light of knowledge, but wee in them did fall into ſinne, and thereby put out the light, and defaced the image of God in our vnderſtanding.
But howſoeuer this ignorance is the euill of ſinne, and Neceſſarie ignorance extenuateth faults.not the euill of puniſhment alone, as ſome hauehave imagined, yet it doth excuſe other faults and ſinnes, and alſo leſſeneth the puniſhment. It doth excuſe wholie a fault before men, when as it is committed through neceſſarie ignorance, all meanes of knowledge being wanting; but before God it doth not wholy excuſe and acquite vsus for the reaſons aboue alledged, but onelyonly in part, and as the ſchoolemen ſpeake, it freeth vsus à tanto non à toto, that is, it leſſeneth our ſinne and puniſhment but doth not wholy take them away: ſo our Sauiour ſaith, that the ſeruant that knew not his maiſters will, and did commit things worthy of ſtripes, ſhould not altogether eſcape vnpuniſhed, but ſhould bee beaten with fewer ſtripes, Luke 12. 48. And that Ti…e Luke 12. 48.and Sidon who wanted thoſe meanes of knowledge which Corazin and Bethſaida neglected, ſhould not altogether be acquitted in the day of judgement, but more eaſilie puniſhed. Math. 11. 21.Mat. 11. 21.
But yet this alſo is to be held with this caution and reſeruation, Ignorance as it is the puniſhment of ſinne excuſeth not.that wee vnderſtand it onelyonly of primarie and ſimple ignoraunce, and not of that neceſſarie ignoraunce which is a juſt puniſhment of ſinne; namely, when as men being enlightned with the knowledge of God and his truth, are for with-houlding of this truth in vnrighteouſneſſe, and not louing nor imbracing it, giuen vp of God to a reprobate ſenſe, to blindneſſe of minde, and to bee ſeduced and beſotted with errours and ſtronge deluſions. Which was the caſe of many of the Iſraelites in this place, of the Gentiles, Rom. 1. 18. 28. and is the ſtate of many Rom. 1. 18. 28. 2. Theſ. 2. 10. 11.in theſe dayes, as it was foretould, 2 Theſ. 2. 10. 11. For this ignorance is ſo farre from excuſing other ſinnes, that in it ſelfe it is damnably deſperate; for howſoeuer in regard of the abſence of meanes it is for the preſent neceſarie, yet if wee reſpect the firſt cauſes thereof it is wilfull and obſtinate.
Now whereas it may be objected, that the Apoſtle ſaith The meaning of Acts. 17. 30.vntounto the Gentiles, that the Lord did not regard the times of their ignorance. Act. 17. 30. wee are to know, firſt, that it is not taken ſimply but comparatiuely, that hee did not regard ſo much their ſinnes committed in the time of ignorance, as thoſe which they ſhould commit after the manifeſtation of his truth: and ſecondly, that the ſpeach is not legall, ſhewing what God would exact in the rigour of his juſtice, but Euangelicall, namely, that hee would not impute thoſe ſinnes of ignorance vntounto them, but bury them in Chriſts death and obedience, ſo that now they would imbrace him as their Sauiour by a liuely faith, and bring forth the fruits hereof in vnfained repentance, forſaking their former ignorance, and the ſinfull fruits thereof, and labouring after knowledge and holy obedience.
The other kinde of ignorance which is affected and voluntary, when as men continue ignorant, becauſe they neglect and contemne the meanes of knowledge offred vntounto them, is ſo farre from excuſing other ſinnes, that it doth much aggrauate them, as being it ſelfe in a deſperate degree of ſinne, and alſo the cauſe of much other wickedneſſe; for therefore they refuſe to know their maiſters will, becauſe Pſal. 36. 3.they are deſperately reſolued not to obey it, and will not vnderſtand, becauſe they will not bee hindered in their courſe of wickedneſſe. Of ſuch the Pſalmiſt ſpeaketh. Pſal. 36. 3. Hee hath left off to vnderſtand, and to doe good, or leaſt hee ſhould doe good. And as this doth aggrauate mens ſinnes, ſo alſo it doth increaſe their puniſhment, and augment the fearefull meaſure of their condemnation. But of Verſe 1. & 6. of this Chapter.this I hauehave already ſpoken, and therefore I will here paſſe it ouer.
The vſe hereof is that wee doe not labour to hide our ſinnes vnderunder this broken vaile of Ignorance, or extenuate our faults by pretending that if wee doe offend, it is becauſe wee are ignorant, and know no better, for our ignorance after that wee hauehave ſo long injoyed the light of the Goſpell, cannot bee neceſſarie, but voluntary and wilfull, becauſe wee neglect or diſpiſe the meanes of knowledge; and therefore this ignorance will not excuſe vsus, but rather aggrauate both our ſinne and puniſhment.
Laſtly, wee here learne, that when the Lord hath vſed God giueth ouer thoſe who diſpiſe the means of their converſion.all meanes both by his word and works, his benefites, chaſtiſements, and more gentle puniſhments, to bring a people to Knowledge, Faith, and Repentance; and they neuertheleſſe neglecting and contemning theſe meanes, doe continue in wilfull Ignorance, groſe Infidelitie, and ſecure Impenitencie; then the Lord will giuegive them ouer to their owne wicked courſes, and ſuffer them to fall head-long both into the euils of ſinne, and the euils of puniſhment. For Example, hee will giuegive them ouer to the blindeneſſe of their mindes, to runne on in Errours, Hereſies, Superſtition, and Idolatry; to the perverſeneſſe of their wils, to refuſe the good, and chuſe the euill, to their owne vile affections, to commit ſuch abhominable wickedneſſe, as nature it ſelfe, though much corrupted abhorreth and deteſteth, and euen to a reprobate ſenſe, that they may heape ſinne vponupon ſinne, and treaſure vp againſt themſelues wrath againſt the day of wrath. And when hee hath often aſſayed fatherly corrections, and light afflictions, to amend them, and they will not bee reformed, hee will cauſe them to bee ouertaken by his fearefull plagues and heauie judgements, and in the end plunge them into the gulfe of deſtruction and eternall condemnation. An Example hereof wee hauehave in this place, for when the Iſraelits would not vnderſtand, nor bee reformed, neyther by Gods Word nor works, his mercies nor iudgements, the Lord cauſed them to fall and to be ouer-whelmed with moſt fearefull puniſhments. When the Gentiles would not ſerue God according to that light of nature, which hee had giuen vntounto them, hee gaue them vp to their owne vile affections, and to a reprobate minde. Rom. 1. When the Lord giueth vntounto men Rom. 1.meanes of knowledge, and they refuſe inſtruction, then hee will pronounce that fearefull ſentence. 1 Cor. 14. 38. If any 1 Cor. 14. 38.man bee ignorant, let him bee ignorant. If hee long affordeth the meanes of regeneration, and yet men continue in their vnrighteouſneſſe, and naturall corruptions, hee will leaue them to themſelues, and paſſe vponupon them that difinitiue ſentence. Apoc. 22. 11. Hee that is vniuſt, let him be vniuſt Apoc. 22. 11.ſtill; and hee that is filthy, let him bee filthy ſtill. If hee in his patience and long-ſuffering, doe giuegive vntounto ſinners long time of repentance, and alſo graciouſly affordeth vntounto them the meanes of their converſion, then is there nothing to bee expected but vtter deſtruction and deſolation, if by all theſe meanes they will not bee reclaymed. So when the people of Iuda grieuouſly ſinned, the Lord hauing compaſsion on his people ſendeth his Prophets to call them to repentance: But when as they mocked the Meſſengers of God, and diſpiſed his words, and miſ-vſed his Prophets, then there being no remedy, the wrath of the Lord was kindled againſt his people, and hee deliuered them into Captiuitie, and made their Land deſolate, as appeareth. 2 Chron. 36. 15. 16. 17. And in the time of our Sauiour 2 Chro. 36. 15. 16.Chriſt, when as they ſtopped their eares againſt his gracious call, and would not vnderſtand the great woorke of Redemption wrought by him, which was ſo euidently declared, both by his Word and workes, hee pronounceth againſt them the fearefull ſentence of deſolation and deſtruction. Luk. 13. 34. 35.Luk. 13. 34. 35
The reaſon hereof is, becauſe the Lord the moſt wiſe Phyſition of our ſoules, will not looſe his labour, by miniſtring his Phyſicke to ſuch Patients whoſe diſeaſes are deſperate, and therefore when they wilfully refuſe to bee cured, rend in peeces his preſcripts, pull off his plaiſters, and reject thoſe wholeſome Potions which hee miniſtreth to purge them from their corruptions, and to reſtore them to their ſpirituall health, he giueth them ouer to themſelues to dye and periſh in the ſickneſſe of their ſoules.
Secondly, as the Lord hateth all other ſinne, ſo his ſoule abhorreth the contempt of his Word, which hee hath appointed to bee the meanes of the converſion and ſaluation of all ſinners. And therefore if his ſword of the ſpirit will not make a ſeparation betweene vsus and our ſinnes, hee will make it a ſword of vengeance and deſtruction, to cut vsus off in his fierce wrath. For it is neuer drawne out but it accompliſheth eyther the work of his mercy, or of his iudgement. So the Lord ſaith, Eſay. 45. 23. I hauehave ſworne by my Eſay. 45. 23. and 55. 11.ſelfe, the word is gone out of my mouth in righteouſneſſe, it ſhall not returne, &c. And 55. 11. So ſhall my word bee that goeth out of my mouth, it ſhall not returne vntounto me voyd, but it ſhall accompliſh that which I will, and it ſhall proſper in the thing whereto I ſent it. So the Apoſtle ſaith, that Gods word is the ſauour of life to them that are ſaued, and the ſauour of death to thoſe that periſh. 2 Cor. 2. 15. 26.2. Cor. 2. 15. 16.
The vſe hereof ſerueth to teach vsus, that with all carefull diligence wee make profitable vſe of the meanes which the Lord hath giuen vsus, both for the inlightening of our vnderſtandings, and the reforming of our liues. For if hauing the word of God purely and ſincerely preached, wee continue in wilfull ignorance, and will not vnderſtand, if being allured by God mercies, and inforced by his judgements, wherwith diuerſly at diuers times hee hath exerciſed vsus, wee notwithſtanding continue in our impenitency and ſecuritie, what remayneth but that the Lord ſhould giuegive vsus ouer as a deſperate cure, and ſuffer vsus to runne on in the courſe of ſinne, vntill at length wee fall into the pit of deſtruction in this life, and into the bottomleſſe gulfe of condemnation in the life to come?