Lectures Upon Hosea 1-4, Lectures 4 · Part 12
AND ſo much concerning the third bill of inditement; wherein the people of Iſraell, eſpecially the Prieſts are accuſed and conuicted of diuers haynous crimes. Now leaſt the people ſhould thinke their faults extenuated, and themſelues acquitted either from the guilt or puniſhment of their ſinnes, becauſe they were miſlead by their blinde and wicked guides, he teturneth againe vntounto them, and frameth againſt them a new bill of inditement, wherein he accuſeth them, that they wilfully joyned with their falſe teachers in their Idolatry, & were well contented to be guided by them, rather then by Gods true Prophets; and therefore it was juſt with God, that both the blinde leaders and blinde followers ſhould fall together into the pit of deſtruction, ſeeing they both wilfully did ſhut their eyes, and loued the darkneſſe of ignorance far better then the ſhining light of Gods truth.
This inditement containeth two things: Firſt, an accuſation of ſinne: Secondly, a denunciation of puniſhment. Their ſinne whereof he accuſeth them, was their Idolatrie, the which is of two kindes: firſt, their conſulting with their Idols: ſecondly, their worſhipping of them by oblations and ſacrifices. Their conſulting with their Idols is ſet downe in theſe words, Verſe 12. My people aske counſaile of their ſtocks, and Verſe 12 their ſtaffe teacheth them: for the ſpirit of fornications hath cauſed them to erre, and they hauehave gone a whoring from vnderunder their God.
In which words is contayned two things: firſt, their ſin: The expoſitiō.ſecondly, the cauſe thereof. Their ſinne in theſe words: My people aske counſaile of their ſtockes, and their ſtaffe teacheth them. Where firſt is ſet downe the perſons who committed this wickedneſſe, and then the qualitie of their ſinne is alſo expreſſed. The perſons are ſaide to be not Heathens and Pagans, but the people of God. My people aske counſaile, &c. by which high title it is not his purpoſe to grace them with any priuiledge of honour, or to preferre them before the nations and infidels, but rather he raiſeth them vp that he may giuegive them the greater fall, and ſheweth their honourable condition wherevnto they were aduanced by Gods free and vndeſerued grace, that hereby hee may aggrauate the haynouſneſſe of their ſinne. As though he ſhould hauehave ſaide, if theſe outragious ſinnes be not to be excuſed in the gentiles and infidells, who hauehave onelyonly the dimme light of Nature to be their guide, and whom I hauehave vouchſafed but common fauours; then how intollerable is this wickednes being committed by this people of Iſraell, vntounto whom aboue all the nations of the earth, I hauehave vouchſafed this royall priuiledge and prerogatiue, to be called my choſen and peculiar people? vntounto whom I hauehave giuen my lawes, ſtatutes, and ordinances for their direction, and my Sacraments as aſſured ſeales of my louelove and fauour; vponupon whom I hauehave multiplyed innumerable benefits to incourage them in my ſeruice: who hauehave abounded with Oracles of infallible truth, as the euent hath proued, and hauehave continually had my Prophets to ſatisfie them in their doubts, and to guide them in all truth: euen this vngratefull people, after all theſe benefits receiued, hauehave cauſleſly forſaken me and no necesſitie vrging them hauehave conſulted with their Idols. Neither is this haynous fault committed by ſome few perſons, but as though they had made a common conſpiracie, the whole body of the people hauehave aſſociated and combined themſelues together as one man, in this apoſtacie and Idolatrie.
The like place vntounto this we hauehave Ier. 2. 10. 11. &c. Where the Lord ſendeth his people to the gentiles, to ſee if they Ier. 2. 10. 11.could finde the like wickedneſſe committed by them againſt their Idols, which they had committed againſt him the true and euerliuing God.
The ſinne committed by this people is, that they did aske councell at their ſtocks, and their ſtaffe did teach them, In which words their ſinnes are both expreſſed, and alſo their folly in committing of them exceedingly aggrauated. But let vsus come to the meaning of the words. Some expoſiters not to be neglected, do vnderſtand them allegorically, as though by woode and ſtaffe were meant, their ignorant and falſe Prophets, vponupon whom they did reſt & relie for their direction in the right way, as the blinde asketh counſaile, and relyeth for his direction in his way vponupon his ſtaffe. But Allegories are needleſſe where the literall ſenſe is more probable, and agreeable with the Text; and beſides it ſeemeth to me a farre fetched and vnvſual Allegory, to ſignifie falſe Prophets by wood and ſtaues, and therefore I rather thinke that as ingenerall he accuſeth them of their Idolatry, in that they did goe vntounto Idols, call vponupon and worſhip them; ſo more eſpecially that they did conſult with them and aske their counſaile and direction about future euents.
The particular ſinne therefore whereof he accuſeth them was their Idolatrous and ſuperſtitious diuinations, whereof as there were many kindes, according to the diuers inſtruments which they vſed, as diuining by Oracles, by Lots, by fire and water, by flying of Birds, and looking into the intrailes of Beaſts, by their tripodes, dead bodyes, and the like; ſo were there amongſt them theſe two ſpeciall kindes here mentioned, namely, when in their diuinations they vſed wodden Author libri. 613. mandatorum.Images, the which was called foreign, and alſo when as for the ſame purpoſe they vſed certaine crooked wands or ſticks, which were fitted for their vſe, with certaine Ceremonies, Pictures, and Characters written on them. The which kinde of Diuination was called foreign, of which Liuie in his Romaine Hiſtory and M. Cicero in his bookes of Diuination maketh mention. So that their ſin here condemned was, that they forſooke the Lord, and his true Prophets, and refuſing their direction, did conſult with their Idols and Images, for the knowledge of future events; vſing many heatheniſh ſuperſtitions, and diuelliſh Ceremonies for this purpoſe. An example of this ſinne we Ezech. 21. 21.hauehave in the king of Babell, Ezech. 21. 21. And the King of Babell ſtood in the parting of the way, at the head of two wayes, conſulting by Diuination, and made his kniues bright (namely, which he vſed in killing and cutting vp his ſacrifices) he conſulted with Idols and looked into the Liuer. All which kinds of abhominatiōs vvere in the Iſraelits much more abhominable, ſeeing they had the law of God, wherein they were expreſly condemned, as appeareth Leu. 20. 27. Deut. 8. 10. 11. 12.Leu 20. 27. Deut 18. 10. 11
Now this their ſinne is further aggrauated by diuers arguments; firſt, by their ſhameleſſe impudency, in that notwithſtanding they conſulted with theſe Idols, and vſed all theſe diuelliſh ceremonies, yet they ſtill boaſted that they did not worſhip nor conſult with the Images themſelues, but God in the Image. And therfore it is not ſaid that they did aske counſaile of their Images, but in their Images, for ſo the Text hath it; that is, vſed them as their inſtruments, wherein they boaſted that they conſulted with the true God. Secondly, he doth not ſimply ſay that they conſulted with an Image or ſtaffe, but they aske counſaile in their wood, and their ſtaffe teacheth them, ſignifying hereby that they had learned no ſuch thing out of Gods word, where all ſuch practiſes are condemned as moſt odious abhominations, but that they were their owne will-worſhips, humaine inventions, and diuelliſh ſuperſtitions.
Laſtly, he aggrauateth their ſinne, by their ſottiſh follie, in that they had not onelyonly refuſed the counſaile and direction of the moſt wiſe and all-ſeeing God, but alſo had made choyſe of baſe and blinde Idols made of wood and ſtone to be their guides and counſailours; which were in other things (though not in this) far more ſenſleſſe then themſelues, and ſuffered themſelues to bee aduiſed and directed by their ſtaues, which were not onelyonly deſtitute of vnderſtanding, but alſo of ſenſe and motion. but as it pleaſed themſelues to carrie, moue, turne and rule them, herein like vntounto blind men, who refer themſelues ouer to be guided by their ſtaffe in their way which themſelues carry. Yea, in truth herein farre more blinde and extreamely ſottiſh, in that the blinde mans ſtaffe, howſoeuer it doth ſometimes deceiue, yet moſt commonly it helpeth him to auoide dangers, whereas theſe men ſuffering themſelues to be guided by theſe ſtaues of diuelliſh ſuperſtition, are thereby miſled into the deepe pit of eternall deſtruction.
This ſottiſh folly of idolaters is moſt excellently deciphered by the Prophet Eſay, Chap. 44. 14. 15. 16. where he ſaith, Eſa. 40. 20. 21. and 44. 14. 15.that the blinde Idolater taketh a tree out of the forreſt, and burneth the halfe thereof euen in the fire, and vponupon the halfe thereof he eateth fleſh, he roſteth the roſt, and is ſatisfied, alſo he warmeth himſelfe and ſaith, Aha, I am warme, I hauehave beene at the fire, Verſe 17. And the reſidue thereof he maketh a God, euen his Idoll, he boweth vntounto it, and worſhippeth and prayeth vntounto it, and ſaith, deliuer me for thou art my God, &c.
And this was the ſinne of the people of Iſraell: the cauſe whereby they became ſo deepely beſotted in this wickednes, is rendred in the next words: For the ſpirit of Fornications hath cauſed them to erre, and they hauehave gone a whoring from vnderunder their God. Where the Prophet ſheweth that it was no meruaile they ſo fouly erred out of the way of truth, ſeeing they were wholy miſlead by a ſpirit of Fornications, which made them to goe a whoring from vnderunder their God.
Now by this ſpirit of Fornications we are to vnderſtand not onelyonly the vncleane ſpirit Sathan, vvho leadeth men into all manner of ſpirituall and corporall filthineſſe, but more eſpecially that vehement proanneſſe and feruent inclination vntounto this ſpirituall whoredome and Idolatrie, which vvas deepely rooted in the hearts of the people: for vehement affections and earneſt inclinations, are with the Hebrewes called the ſpirit of ſuch things as are ſo earneſtly affected: as the ſpirit of Ielouſie: Num. 5. 14. The ſpirit of Lying: 1 King. Num. 5. 14. 1. King. 22. 13. Eſay. 19. 14. and 29. 10. Zach. 13. 2. 1 Iohn. 4. 6.22. 13. The ſpirit of Giddineſſe: Eſay. 19. 14. The ſpirit of Drouſineſſe: Eſay. 29. 10. The ſpirit of Vncleanneſſe: Zach 13. 2. The ſpirit of error. 1 Ioh. 4. 6. In all which places is ſignified the exceeding proannes of mans corrupt nature vntounto theſe euils, as though the very ſoule it ſelf were wholy ſet vponupon them, or as if the ſoule were not ſo much the ſubject of the vices, and they the adjuncts, as the vices the ſubject of the Soule. And further this proanneſſe is called a ſpirit Metonimically, to point out vntounto vsus the chiefe authour and fountaine from whence it is diriued, euen Sathan the ſpirit of all wickedneſſe.
Moreouer it is called the ſpirit of fornications, rather then the ſpirit of idolatrie, not onelyonly becauſe he would perſiſt in the former allegorie of marriage, but alſo that hereby he might point out as it were in liuely colours the diſpoſition of idolaters. As though he would ſay, it fareth with theſe filthy idolaters, as with vncleane adulterers; who are ſo blinded and inflamed with their luſt, and ſo beſotted and hardned by their vice, that without either ſhame or wit, like brute beaſts they runne headlong into their ſinne, and into all thoſe miſcheifes which doe accompany it, as though they were vtterly depriued of all judgement and vnderſtanding. And for this cauſe alſo he vſeth the plurall number fornications, rather then the ſingular, to note both their furious earneſtneſſe and their accuſtomed practiſe in committing this ſinne.
Whereby he plainly ſheweth that howſoeuer their Prieſts vtterly neglected their duty, yet were not the people hereby excuſed of their ſinnes; both becauſe they gaue themſelues to voluptuous pleaſures and thereby were depriued of their vnderſtandings, and became proane vntounto all wickednes, and alſo becauſe they were not onelyonly outwardly miſlead by their falſe teachers, but alſo had inwardly in themſelues a ſpirit of fornications, that is, a vehement proneſſe vntounto idolatry, wherwith they were wholy beſotted.
Finally he addeth, And they hauehave gone a Whoring from vnderunder their God, that is, they hauehave quite ſhaken off the marriage yoke, and with-drawing themſelues from vnderunder the gouernment and ſubjection of God their lawfull husband, hauehave wholy giuen themſelues ouer to ſpirituall vncleannes, and to commit whordome with their impure Idols. The which words may be vnderſtood as a cauſe of the former, that they therefore forſooke the Lord, and gaue themſelues ouer to be ruled by their Idols, becauſe they were poſſeſſed with a ſpirit of fornications which cauſed them to fall into theſe groſſe and abſurde errours, or as an effect, that therefore they were miſlead by the ſpirit of fornications, becauſe hauing forſaken the Lord and his truth, he had giuen them ouer to a reprobate ſenſe, & ſuffred them to be deluded by a ſpirit of errour, & with ſtrong deluſions, becauſe they would not imbrace nor louelove the truth. For theſe are mutual and reciprocall cauſes, to imbrace falſe worſhip & idolatrie, & to forſake God; for when the idolater beginneth to worſhip his idols, hee renounceth the worſhip of God, and when he will not louelove nor delight himſelfe in Gods true worſhip and ſeruice, then the Lord giueth vp him to a reprobate ſenſe, and to be deluded with ſtrong deluſions, as the Apoſtle ſheweth, Rom. 1. 23. 24. 2 Theſ. 2. 11.Rom. 1. 23. 24. 2. Theſ. 2. 11.
And ſo much concerning the meaning of the words: the The doctrines. doctrines which ariſe out of them are diuers. Firſt, we may obſerue that it is no true honour to grace vsus, nor any ſound The title of Gods people doth not grace or profit vsus vnleſie we liue like the people of God.benefit to profit and comfort vsus, that wee beare the title of Gods people, and abound in his temporall gifts and bleſſings, if our life be not conformable to our titles and priuiledges; and if wee doe not thankfully imploy Gods benefits beſtowed vponupon vsus, to the aduancement of his glory, the good of his Church, and the furthering of our owne ſaluation: yea contrariwiſe if wee vſe them as incouragements to harten vsus in our ſinnes, and vngratefully abuſe them to Gods diſhonour and the diſgrace of our profesſion, making them ſerue as vayles vnderunder which we may more cunningly hide our leprous ſores of ſinne and cloſe acted wickedneſſe; then are they ſo farre from gracing vsus that they wholy tend to our diſcredit, and ſo farre from being truely profitable, that they ſerue as ſo many arguments to aggrauate our ſinnes, and to approue the juſtice of Gods righteous judgements when as hee taketh the moſt rigourous courſe in inflicting puniſhments. It was an high priuiledge of honour to the people of Iſraell to be intitled the people of God, but when they contemned his true worſhip, forſooke the Lord, and conſulted with Idols, all this tended to their vtter diſgrace, and to make their idolatrie much more abhominable then the idolatrie of the Gentils. So it was a great dignitie to the wicked Angels, that they were created the moſt excellent of the creatures, and were made the immediate Miniſters of God, and as it were courtiars to the great King of heauen and earth; but when as they moſt vngratfully ſinned againſt ſuch as gratious creator, their excellencie did not benefit them, but aggrauated their ſinne and plunged them into the deepeſt bottome of juſt condemnation. It was a great merciemercy of God vouchſafed to the Sodomites, that they were placed in Gen. 13. 8.the garden of the world, where they abounded in all Gods temporall bleſsings, but when they abuſed Gods goodneſſe and by his benefits became more rebellious, they were not hereby priuiledged from puniſhment, but inflamed Gods Gen. 19.more fearefull wrath againſt themſelues, which cauſed fire and brimſtone to raine downe from heauen and conſume them. It was a great priuiledge to the Iſraelites, to be the vineyard of the Lord, which he had hedged in from the reſt of the world for his owne vſe and delight, but when they anſwered not to Gods mercy in their obedience, but in ſtead of the ſweet grapes of righteouſnes, brought forth the ſowre Eſay. 5.grapes of ſinne, the Lord did not onelyonly forſake it, but alſo pull downe the hedge, and layde it open to the common ſpoyle. It was a ſingular prerogatiue vntounto them, that they had amongſt them the profeſsion of Religion, and the Temple of God, the place of Gods worſhip; but when they abuſed it as a viſard of hypocriſie, to countenance their ſinne, and as a ſhield to fence off all Gods threatnings of puniſhment, God ſendeth them to Shilo to ſee a patterne of his fearefull Ier. 7. 4. 12.vengeance, which ſhould alſo ouer-take them vnleſſe they repented. Finally, it was a great dignitie, and royall priuiledge to the people of the Iewes, that they injoyed all earthly benefits in the land of Canaan, that they were Gods peculiar people, with whom he had made his couenant; his choſen nation; his royall Prieſt-hood; the treaſurers of his word; the keepers of his ſeales; and that they had the firſt offer of eternall ſaluation by Chriſt, and of the joyfull tidings of the Goſpell: but when they abuſed this rich mercy by continuing in their rebellion, by ſtopping their eares to Chriſts heauenly Sermons; by crucifying the Lord of Life; and by continuing in finall impenitencie, after they were long called there vntounto by the preaching of the Apoſtles; all Gods patience, long-ſuffering, & innumerable benefits, ſerued but as ſo many arguments to aggrauate their ſinnes, to bring vponupon them more fearefull puniſhments, and to make their condemnation more horrible and grieuous, as may plainely appeare by theſe places. Math. 11. 21. Luke. 13. 34. 35. Mat. 11. 21. Luk. 13. 34. Rom. 2. 4. 5.Rom. 2. 4. 5.
By all which it appeareth that Gods benefits are not bleſſings Gods bleſsings abuſed doe aggrauate our ſinnes.vntounto vsus if we doe abuſe them as motiues vntounto ſinne, but rather they make our ſinnes out of meaſure ſinfull, and our puniſhments more intollerable. And of this the reaſon is moſt apparant; for as it excuſeth the neglect of dutie, when the partie to whom it is to be performed is but a meere ſtranger, and extenuateth the fault, when as it is committed againſt an enimie, ſo it doth much aggrauate it, if he be a familiar acquaintance, or neere friend, vntounto whom we are deepely indebted for many benefits: if the wife do miſdemeane her ſelfe towards a crabbed and perverſe husband, though it doth not altogether excuſe her, yet it extenuateth her fault; but if ſhe thus behaue her ſelfe towards a husband who is moſt kinde and louing, and omitteth no good duty which can be required of him, the world is ready to crie ſhame againſt ſuch misbehauior. If the ſeruant neglecteth his duty to ſuch a maiſter as performeth no duty vntounto him, but defraudeth him of his wages, and daily oppreſſeth him with new injuries, although it will not juſtifie his doings, yet it will leſſen his faults; but if this neglect be towards ſuch a one as is louing and liberall, it deſerueth juſtly a ſharper cenſure and more ſeuere puniſhment. So if the Lord were vntounto vsus as a ſtranger or enimie, a bitter husband, or cruell maiſter, we might hauehave ſom-what to ſay for the neglect of our duty; but ſeeing he is moſt bountifull and benigne, requiting eueryevery dramme of louelove with a pound of kindneſſe, and rewarding eueryevery penny-worth of ſeruice, with a talent of wages, yea, ſeeing he preuenteth vsus with his free grace, and beginneth, and continueth, and multiplyeth his benefits without any manner of our deſerts, if after all this we neglect our duties to ſuch a God, ſo gracious, and infinite in mercy, yea, and contrariwiſe abuſe his owne gifts to his diſhonour, and take occaſion by his benefits the more to prouoke his wrath by our ſinnes, what judgements are too heauy, what puniſhments too grieuous for ſuch vnthankfull wretches?
The vſe hereof ſerueth to teach vsus, not to content ous ſelues We muſt not content our ſelues with the priuiledges of Chriſtians vnleſſe we liue their liues.with the priuileges of Chriſtians, vnleſſe we liue the liues of Chriſtians; not to reſt in Gods temporall benefits as being ſufficient arguments of his louelove, or vndoubted pledges of our ſaluation, vnleſſe we hauehave alſo the grace giuen vsus to imploy them to the aduancement of Gods glorie, and to vſe them to thoſe good and holy ends for which God hath beſtowed them. For it will nothing avayle vsus that we are choſen out of the reſt of the world to be Gods peculiar people, vnleſſe as it becommeth the inheritance of God we be purged from our iniquities and be zealous of good workes; it will Tit. 2. 14.not profit vsus to be intertayned into Gods owne familie, if we doe not behaue our ſelues as it becommeth his children and ſeruants; nor to hauehave the couenant and the ſeales thereof, the glorious Goſpell of Ieſus Chriſt, and the Sacraments of Baptiſme and the Lords ſupper, vnleſſe this couenant be as well written in our harts as in our bookes, and be as fruitfully practized, as it is faithfully deliuered. In a word wee ſhall be neuer the better for the abundance of temporall benefits as peace, plenty, health, libertie, and the reſt, vnleſſe as wee ſurpaſſe others in theſe priuiledges and pledges of Gods louelove, ſo alſo we doe excell them in louelove towards God, zeale, thankfulneſſe, and holy obedience: yea contrariwiſe if God hauehave ſowen amongſt vsus the ſeeds of his mercies with a liberall hand, expecting a fruitfull harueſt of holyneſſe & righteouſneſſe, and we in ſtead hereof returne vntounto him the ta…es and cockle of ſinne and wickedneſſe, we ſhall bee but the nearer vntounto a curſe, and his great bounty and innumerable benefits ſhall ſerue as ſo many arguments to aggrauate our ſinnes, and multiply our puniſhments.That the Papiſts in vaine boaſt of the priuiledges, of their Church.
Secondly, it ſerueth to beate downe the glorious braggs of the Papiſts and ſinagogue of Rome, who boaſt themſelues as being the peculiar people and Church of God, vponupon whom the Lord hath multiplyed manifold benefits ſpiritual & temporal, and in whoſe cuſtody ſtill remaine the treaſure of Gods word, and his ſeales the Sacraments: but though it ſhould be graunted vntounto them that their Church in former times hath had theſe priuiledges, and that yet there remaine ſome ſteps and prints of them, this doth not any whit commend them or make their ſtate the better, yea rather it ſerueth to aggrauate their fearfull Apoſtaſie, their haynous rebellion, and abhominable idolatrie, in which they liue and perſeuere, notwithſtanding the Lord hath formerly dealt ſo gratiouſly with them, and preſently doth not take that juſt vengeance of their ſinnes, which they long agoe deſerued. For howſoeuer the Lord hath cauſed the light of the Goſpell to ſhine vntounto them, whereby he hath diſcouered the ſottiſh groſenes of their idolatrie and ſuperſtitions, yet they will not forſake their idols and turne to the liuing God, Acts. 14. 15.who hath made heauen and earth, but like vntounto the Iſraelites here ſpoken of, they worſhip their images of wood & ſtone, and daily commit more then heatheniſh idolatrie; they conſult with their idols in all their difficulties and dangers, going on pilgrimage vntounto them for their counſaile and direction; they make vowes vntounto them, & offer them oblations in eueryevery high place, that is, in the innumerable temples which they hauehave erected for this purpoſe; and they are ſo wholy ſeduced by the ſpirit of fornications, that if any man gaine ſay them in theſe their wicked courſes, they are ready to purſue and perſecute him with ſword, fire, and fagot. In a word they hauehave wholy corrupted Gods worſhip and ſeruice, and are become more ſottiſh in their ſuperſtitions and idolatrie, then either the Turkes or Pagans. So that if they will needes vaunt themſelues of their titles, that they are Gods people and Church, and in their priuiledges which they hauehave aboue others, they doe but glory in their ſhame, ſeeing they are ſo many arguments to aggrauate their ſinnes and vngratefull wickedneſſe, in that they are worſe then the Turkes and infidels in her idolatrie and ſuperſtition, eſpecially in this reſſpect, that they hauehave had many ſingular meanes graunted them by God for their converſion and reformation, which the other hauehave wanted, and yet notwithſtanding all Gods mercies, perſiſt in their apoſtacie and rebellion.
The ſecond thing to be obſerued is, that the Lord condemneth That it is an haynous ſinne to worſhip Images.it as a haynous ſinne, to worſhip Images, and to aske counſaile of ſtocks & ſtones. And in truth what groſer Idolatry can be imagined then to giuegive that honour and worſhip which is proper the vntounto Lord, to the works of mens hands, as to fall downe before a baſe Idoll, to creep vntounto it, to invocate it, and to offer vntounto it vowes and oblations? neuertheleſſe how ſottiſhly abſurd ſoeuer this Idolatry be, yet hath it many patrones amongſt thoſe who make profeſsion of Chriſtianitie, namely, the whole Church of Rome, who allow by their doctrine and practiſe, both the making and worſhipping of Images, not onelyonly of God himſelfe and the three perſons in Trinitie, but alſo of Angels and Saints. But we are to abhorre this groſe Idolatry, as being in the word of God condemned as impious, and derided as ſottiſh and ridiculous. It is expreſly condemned in the ſecond commandement, Thou ſhalt not make vntounto thy ſelfe any grauen Image, &c. So Deut. 4. 15. Take therefore good heede vntounto your ſelues, Deut. 4. 15.for yee ſaw no Image in the day that the Lord ſpake vntounto you in Horeb, out of the middeſt of the fire. 16. That you corrupt not your ſelues, and make you a grauen Image, or repreſentation of any figure, whether it be male or female, &c. So Leu. 19. 4. Leuit. 19. 4. & 26. 1. Eſay. 40. 18.and 26. 1. Eſa. 40. 18. And leaſt we ſhould thinke that this was onelyonly a legall ordinance, which is abrogated by the Goſpell, as one of the Papiſts doth impudently affirme, it is no Catharinus.leſſe ſtrictly vrged in the new Teſtament, and the neglect thereof condemned, as appeareth. Rom. 1. 23. 1 Cor. 10. 20 Rom. 1. 23. 1 Cor. 10. 20. 1 Iohn. 5. 21.1 Iohn. 5. 21.
And as the Lord hath ſtrictly forbidden and condemned this ſinne, ſo alſo hath he ſeuerely puniſhed it, as we may ſee in the example of the Iſraelits, Exod. 32. In the time of the Exodus. 32.Iudges, and of the Kings, of Ieroboam, Ahab, and the reſt, Deut. 27. 15. Pſal. 97. 7.according to his word. Deut. 27. 15. Pſal. 97. 7.
But as the Lord hath condemned the making and worſhipping of Images as wicked, ſo alſo as ſottiſh and ridiculous, as may appeare. Pſal. 115. 4. 5. &c. And 135. 16. Pſal. 115. 4. 5.17. &c. Eſay. 40. 20. 21. &c. And 44. Ver. 9. to 21.
But it is objected by the Papiſts that Images are Lay The Papiſts confuted who ſay that images are Lay mens bookes.mens books. I anſwer that if Lay men hauehave no better books, the greater is the Cleargies ſinne, for the Lord hath giuen the bookes of holy Scriptures, not onelyonly vntounto them, but to the Laytie alſo, that by ſtudying therein they may be led into all truth; but they vſe them like little children or fooles, for taking away from them the rich treaſure of Gods word, in ſtead thereof they giuegive vntounto them babies and pictures to play withall, to keep them as it were from crying and complayning. They take away from them the profitable ſchoolmaiſter which would throughly inſtruct them in the will of God, becauſe hereby all their jugling and deceipt would be diſcouered; and giuegive them Images to be their play-fellowes. Yea, in truth they deale farre worſe with Gods people, for childiſh babies, and play-fellowes, are vntounto children harmeleſſe delights, whereas theſe Images are pernitious vntounto their ſoules, by ſeducing them out of the way of truth into the way of errour and falſhood, as the Scriptures plainely teach vsus. Ier. 10. 15. They are called vanitie and the work of errour, Ier. 10. 15.not onelyonly becauſe they groſly erre that make, but they alſo that ſerue them. They teach men indeed, but what is their doctrine? euen the doctrine of vanitie, as it is Verſe 8. They vſe a kinde of dumbe eloquence to perſwade ſimple men, but what is it they ſpeake? The Prophet Zacharie telleth vsus, Zach. 10. 2. Surely the Idols hauehave ſpoken vanitie. They Zach. 10. 2.teach Ideots, but what is their leſſon? the Prophet Habakkuk Hab. 2. 18.telleth vsus, Chap. 2. ver. 18. They are teachers of Lyes.
But they reply that in theſe places the Images of the heathens Not only Images of the heathen Gods forbidden.are condemned, but they make and worſhip onelyonly jmages of the true God and ſaints. I anſwere that as in the commandement all manner of ſimilitudes are forbidden, ſo principally Images of the true Iehouah, as the Law-giuer doth Deut. 4. 12. Eſay. 40. 18. Act. 17. 29. Rom. 1. 23.expound himſelfe in many places. Deut. 4. 12. 15. Eſay. 40 18 to 26. Act. 17. 29. Rom. 1. 23. For what greater diſhonor can be offered vntounto God, then to repreſent him who is an inviſible Majeſtie, by a baſe viſible Creature, and to circumſcribe him in a little Image, who is infinite and incomprehenſible?
Secondly, they object the Cherubins which couered the The Cherubins braſen & ſerpent no excuſe for Popiſh Images.Mercy ſeate, and the braſen Serpent. To which I anſwere, that both the one and the other make againſt them, for they were both made by Gods expreſſe Commaundement, but they make Images, which in his Law are expreſly forbidden and condemned. The Cherubins were made not to be worſhipped, but to couer the mercy ſeate, that when the glory of God appeared, men might be kept from curious prying into his ſecrets, and that ſeeing no manner of ſimilitude they might make no reſemblance of him. And the braſen Serpent was not erected that the people ſhould worſhip it, but that it ſhould be a figure and type of Chriſt, & a Sacrament of their curing and healing, not onelyonly in reſpect of the wounds which the fiery Serpents made in their bodies, but of thoſe ſpirituall wounds which the old Serpent Sathan had made both in body and ſoule by the ſting of ſin. And when the people did alter the end and vſe thereof, and abuſed it vntounto Idolatry, Ezekias in zeale to Gods glory did breake it in peeces. 1 King. 18. 4.King. 18. 4.
And thus they object for their making of Images: now The popiſh excuſe for worſhipping images anſwered.for their worſhipping of them, which is the groſeſt kinde of Idolatry, and ſo extreamely repugnant to the word of God; they alledge in their excuſe that they doe not worſhip the Images themſelues, but onelyonly ſo far forth as they hauehave relation with the things wherof they are Images. To which I anſwere, that this excuſe is both falſe and vaine: the falſhood of their doctrine appeareth by their practiſe, for if they did not worſhip the images themſelues, to what purpoſe did they by their deuices giuegive vntounto them a ſeeming life and motion, as the turning of the eies, the mouing of the hands, and the bending of the head and body, and why was one Image had in great eſteeme, & another image of the ſame Saint negiected and diſregarded?
Secondly, their excuſe is vaine, ſeeing this is that Idolatry which is ſo much condemned in the Scriptures: for the Iſraelites when they worſhipped Images, did profeſſe that they did not worſhip the Idols of wood and ſtone, but God in them; ſo when they made a golden Calfe in the wilderneſſe, they had therein a reſpect to God, who brought them out of the land of Aegypt, and profeſſed that in it they worſhipped the true Iehouah, as appeareth. Exod. 32. 4. 5. So Exod. 32. 4.Micah his mother ſaith, that ſhee had dedicated the ſiluer vntounto the Lord, to make a grauen and moulten Image. Iud. 17. 3. Iudg. 17. 3.So Ieroboam hauing made the golden Calues, ſaith: behold O Iſraell thy Gods which brought thee out of the land of Aegipt: 1 King. 12. 28. that is, the Image and ſimilitude which repreſenteth 1 King. 12. 28.the true God: neither would any hauehave beene ſo ſottiſh as to beleeue that the Calues which themſelues had lately made, had freed their fore-fathers out of their captiuitie. And as we hauehave heard the people worſhipped not the Image of Baal, but God in the Image: and therefore the Lord ſaith, they ſhould no more call him Baali. Chap. 2. ver. Hoſ. 2. 16.16. Yea euen the heathens themſelues thus excuſed their Idolatrie, as Auſtine witneſſeth: Non ego illum lapidem colo In Pſal. 96.& adoro quem video, ſed ſeruio ei quem non video. Quis eſt ille? Numen quoddam inviſibile quod praeſidet illi ſimulachro: that is, I doe not ſerue and worſhip that ſtone which I ſee, but I ſerue him whom I doe not ſee. And who is hee? a certaine inviſible and Diuine power which hath the charge of that Image.
The vſe of this Doctrine is, firſt that we laude and magnifie We muſt laud Gods name for freeing vsus from popiſh idolatrythe name of our gracious God, who hath freed vsus from this more then Aegyptian darkneſſe of Idolatry and ſuperſtition, and hath placed vsus in his Goſhen and true Church, where by the cleare ſhining light of his Goſpell he hath diſpelled theſe foggy miſts of ſottiſh ignorance, and hath plainly diſcouered euen to the eyes of little children thoſe doltiſh follies, with which the wiſeſt of their fore-fathers were blinded and miſllead.
Secondly, it ſerueth to admoniſh vsus, that we doe not with the vnthankfull Iſraelits deſire to returne againe into this We muſt not deſire to return into this Romiſh ſeruitude.Egyptian ſeruitude, becauſe we would injoy thoſe pompous pleaſures which the aduocates of Rome doe offer vntounto vsus, but that we rather make choiſe of the afflicted way of gods truth, which wil in the end bring vsus to the heauenly Canaan. And to this purpoſe we muſt auoide not onelyonly the groſeſt kindes of Idolatrie and ſuperſtition, but alſo all the pettite ſorts therof, yea we muſt carefully flye the meanes of idolatrie, as will-worſhip, ſociety with Idolaters, eſpecially in that neere bond of mariage, ignorance of Gods true religion, whereby wee make our ſelues like blind men, which may eaſilie be led any way, and as it were an eaſie pray to be deuoured of thoſe locuſts, the Prieſts, and Ieſuits, which are come out of the bottomeleſſe pit.
Laſtly, we are hereby admoniſhed to imbrace and louelove We muſt louelove Gods truth if we would not be ſeduced with Papiſts deluſions.the truth, which the Lord by the Miniſters of his word hath in ſuch plentifull manner and meaſure deliuered vntounto vsus, leaſt for the contempt of his Goſpell, he giuegive vsus ouer to ſtrong deluſions, and to beleeue lyes; which ſeduction is a certaine forerunner of eternall condemnation, as the Apoſtle ſheweth 2 Theſ. 2. 11. 12. And whileſt we make profeſsion of the 2. Theſ. 2. 11. 12.Goſpell let vsus labour to bring foorth the fruits thereof in holineſſe and righteouſneſſe, leaſt the Lord doe cauſe his kingdome to be taken from vsus, & beſtow it vponupon ſome other nations, who will be more fruitfull, for what ſhould they doe Mat. 21. 43.with the light who wilfully ſhut their eyes againſt it? and to what purpoſe ſhould they injoy the Goſpell of righteouſneſſe, who in their liues bring forth nothing but the fruits of iniquitie?
The third thing to be obſerued is, that the Lord condemneth That it is an haynous ſinne to vſe diuination.it as an haynous ſinne, to conſult with idols, and to vſe diuination for direction in time of daunger, or for knowledge of future things, which are contingent. And this may further appeare both by Gods earneſt prohibitions of the vſe of theſe vnlawfull arts, and by the puniſhments threatned and inflicted vponupon the offenders. The Lord hath ſtraightly forbidden them, Deut. 18. 10. 11. Let none be found amongſt you Deut. 18. 10. 11.that maketh his ſonne or daughter to go through the fire, or that vſeth Witchcraft, or a regarder of times, or a marker of the flying of Foules, or a Sorcerer, or a Charmer, or that counſaileth with ſpirits, or a Southſayer, or that asketh counſaile of the dead; for all that doe ſuch things are an abhomination vntounto the Lord, &c. The puniſhment denounced is death, Exodus. 22. 18. Exod. 22. 18.Thou ſhalt not ſuffer a Witch to liue. So Leu. 20. 27. If a man Leu. 20. 27.or woman, hauehave a ſpirit of Diuination in them, they ſhall dye the death, &c. The which puniſhment was accordingly inflicted by Saul. 1 Sam. 28. 3. 9. And by Ioſias. 2 King. 23 24. The 1 Sam. 28. 3. 9. 2 King. 23. 24execution of which puniſhments the Lord taketh vponupon himſelfe if the Magiſtrates neglect it, as it is, Mich. 5. 12. I will Mich. 5. 12.cut off thine Inchanters out of thy Land. Beſides which temporall death, the Lord denounceth death eternall, conſiſting both in the ſeparation from the joyes of heauen, as appeareth, Apoc. 22. 15. and alſo in the torments of hell fire, as Apoc. 22. 15. and 21. 8.it is, Chap. 21. 8.
The like may be ſaid of them who conſult with diuiners, That it is a great ſinne to conſult with Witches. Leu. 19. 31.and aske counſaile of them; for as they joyne together in their horrible ſinne, ſo they ſhall not be diſioyned in their puniſhments. Their ſin is forbidden as haynous. Leu. 19. 13. Ye ſhall not regard them that work with ſpirits, neyther Southſayers, yee ſhall not ſeeke to them, to be defiled with them, I am the Lord your God. Their puniſhment denounced by God, is death, and ſeperation from the Church of God, as appeareth. Leu. 20. 6. The which puniſhment was inflicted vponupon Leu. 20. 6.Saul, for conſulting with the witch of Endor. 1 Chr. 10. 13. 1 Chro. 10. 13And vponupon Ahaziah for asking counſaile of Baal-zebub the God of Ekron. 2 King. 1. 3. 4,2 King. 1. 3. 4.
The vſe hereof ſerueth to reproue many amongſt vsus, who when either themſelues or their friends be ſicke, or when they hauehave loſt their goods by theeues or other caſualties, or when they curiouſly deſire to know what ſhall befall them in the time to come, are ready to vſe theſe wicked and Diabolicall meanes for the ſatisfying of their deſires; wherein they bewray notable diffidence, impietie, & folly: diffidence, in that if the Lord defer his helpe a little while, they will not waite his leaſure, nor truſt in his promiſes, but rather relye vponupon the diuell, and vponupon the direction of his wicked inſtruments. Their impietie is hereby manifeſted, in that they ſeeke to free themſelues from thoſe afflictions which God hath laid vponupon them by Sathans helpe, (as it were) whether God will or no, for if it were his will they ſhould be releaſed, he would graunt them lawfull meanes. Laſtly, they ſhew their folly, not onelyonly in that they inquire of them who hauehave a ſpirit of diuination, and of the Southſayers who murmure and whiſper, and leaue the Lord moſt wiſe and moſt mighty, and goe from the liuing to the dead; contrary to, the admonition of the Prophet, Eſay. 8. 19. but alſo in that they imagine they Eſa. 8. 19.can preuaile againſt God by Sathans aſsiſtance, who is but his ſlaue, and ſo faſt tyed in chaynes, that he is not able to ſtir without his permiſsion.
Fourthly, we here learne what is the cauſe why Idolaters, The cauſe why the wiſeſt Idolaters liue in ſottiſh ſuperſtitions.who otherwiſe are exceeding wiſe, doe liue in moſt ſottiſh ſuperſtition, and are blinded with ſuch childiſh follies as may moue in any juſt cauſe of admiration; namely, becauſe they are ſeduced with a ſpirit of fornications, that is, not onelyonly abandoned of Gods ſpirit, who leadeth vsus into all truth, but alſo wholy lead with the vncleane ſpirit Sathan, the chiefe author of ſpirituall whoredome, who begetteth in theſe children of diſobedience a ſpirit of Idolatry, that is, a vehement and earneſt deſire to liue in this ſinne; with which they are ſo wholy tranſported, that they goe forward in their groſſe and abſurd courſes, not onelyonly againſt religion, and the reuealed will of God, but againſt reaſon, nature, and common ſenſe. An example hereof wee hauehave in the Iſraelites, who howſoeuer they had ſo manifold experience of Gods mercy and power, in multiplying his benefits vponupon them, and in their miraculous deliuerances, & preſeruation from their enimies, and of his ſeuere juſtice in puniſhing their Idolatries, yet were ſo ſeduced with this ſpirit of fornications, that neither Gods mercyes nor judgements could reſtraine them from forſaking his true worſhip, and ſeruing the Idols of the Heathens, in as groſe manner as thoſe who neuer heard of God and his word. The like experience we hauehave in the Papiſts at this day, who howſoeuer they are worldly wiſe, in the things of this life, yet being bewitched and carried headlong with this ſpirit of fornications, they ſuffer themſelues wittingly and willingly to be abuſed by their falſe teachers, as if they were the moſt ignorant ideots in the world; they beleeue the carnall preſence of Chriſt in the Sacrament of the aulter, contrarie not onelyonly to religion but alſo to reaſon, nature, and their owne ſenſe, and adore their breaden God with diuine worſhip; they are content with great ſummes of money to purchaſe pardon of their ſinnes of the Pope, who is a ſinfull man like themſelues, yea the man of ſinne; they whip and torment themſelues before their idolls like Baalls Prieſts; they creepe to the Croſſe; and goe on pilgrimage to images of wood and ſtone, and by praying, vowing, and offering vntounto them, they acknowledge them as their Gods, ſeeing they giuegive vntounto them all parts of diuine worſhip, whereas they are creatures more baſe and impotent then themſelues; and whence proceedeth all this but that they are giuen ouer of God to ſtrong deluſions, and to beleeue lyes, bewitched of the euill ſpirit ſathan, and wholy tranſported and miſlead with the ſpirit of fornications.
The vſe hereof is, that howſoeuer we are ſometime led We muſt take heed we be not tranſported with the ſpirit of ſinne.captiue of ſinne, and through infirmitie be ouertaken with the corruption of the fleſh, yet that we carefully take heede we be not tranſported wholy with the ſpirit of ſinne, deſiring to breake Gods commandements, & delighting in our tranſgreſsion. Let vsus watch ouer our harts, that they may do faithfull ſeruice vntounto God though the other members bee ſometime inthralled in the bondage of ſin, & though in the ſpirituall conflict we receiue ſome wounds of ſathan, the world, and the fleſh, yet let vsus be ſure to keepe faſt buckled vntounto vsus the breſt-plate of righteouſnes, ſinceritie, and integritie, ſo as we may truely ſay with the Apoſtle Paul, that we delight in Rom. 7. 22.the law of God concerning the inner man, howſoeuer wee find another law in our members, rebelling againſt the law of our minds, leading vsus captiue vntounto the law of ſinne. Let vsus wholy reſigne our ſelues ouer to bee guided by the ſpirit of God, that ſo we may be aſſured that we are his ſonnes and children; for if Gods ſpirit be not our guide to leade vsus into all truth, Rom. …. 14.we ſhall be ſeduced by the ſpirit of ſin, and carried headlong into all manner of ſottiſh and outragious wickedneſſe.
Fiftly, we here learne that as ſoone as men addict themſelues They that addict themſelues to idolatrie ſhake of Gods yoke.to wil-worſhip, ſuperſtition, and idolatrie, they ſhake off Gods yoke, and withdraw themſelues from vnderunder his gouernment; as the Iſraelits in this place, who when they went a whoring after their idols, are ſaide to hauehave departed from vnderunder their God. So Deu. 31. 16. They will goe a whoring Deut. 31. 16.after Gods of a ſtrange land, and will forſake me and breake my couenant. And ſo themſelues confeſſe that they did forſake the Lord when they ſerued Baalim, Iudg. 10. 10. though Iudg. 10. 10.they profeſſed that in Baal they ſerued the true God, as appeareth, Hoſ. 2. 16. Thus the Lord ſaith that as ſoone as the people burnt incenſe vntounto their Gods, and worſhipped the Hoſ. 2. 16.worke of their owne hands, they forſooke him. Ier. 1. 16.Ier. 1. 16.
The reaſon is manifeſt, for they who refuſe to be gouerned by the kings law, and either make their owne will a law, or ſubmit themſelues to be ruled by the law of a ſtrange Prince, they doe not onelyonly reject the law but alſo refuſe to hauehave that Prince for their gouernour; but the word of God, is his law and the ſcepter of his kingdome, whereby he ruleth all his ſubjects, and therefore they who will not be ruled by this law, but by their owne will, and humaine inuentions and traditions, in refuſing Gods law they refuſe and forſake God himſelfe, and will not admit him for their gouernour. And hence it is that the Lord joyned theſe together, where he ſaith, that Saul had forſaken him & had not performed his commandements, 1 Sam. 15. 11. and 1 King. 11. 33, Becauſe 1. Sam. 15. 11. 1. King. 11. 33.they hauehave forſaken me, &c. and hauehave not walked in my wayes. Againe the Lord is our true husband; and the couenant of marriage on our part is, that we will obſerue marriage fidelitie, and keepe our faith which we hauehave plighted vntounto him inviolable, which wee performe when as wee worſhip him alone in ſpirit and truth, according to his reuealed will: when as therefore we either goe a whoring after Idols, or in ſtead of Gods true worſhip, offer vntounto him our owne will-worſhip, and humane inventions, wee violate our faith, break the bond of marriage betweene vsus, and ſo renounce the Lord from being our husband.
The vſe hereof is, that we moſt carefully avoide all manner of Idolatry, Superſtition, and will-worſhip, and not flatter our ſelues with a conceipt that the Lord will be content with our devotion and good meaning, though it diſſent from his word, that we may proſtrate our bodie vntounto an image, and reſerue our hearts for God, and that his will & our owne wils, his Law and humane inventions may well ſtand together, in his worſhip and ſeruice; for God and Idols, the Ark and Dagon, light and darkneſſe, righteouſneſſe and vnrighteouſneſſe, true religion and ſottiſh ſuperſtition, will neuer agree together, but as ſoone as we receiue the one, we doe ipſo facto, exclude and forſake the other, and therefore wee are put to our choiſe, whether wee will forſake the true Iehouah, or the Idoll Baal, Gods true religion, or our owne Superſtions.