Lectures Upon Hosea 1-4, Lectures 4 · Part 15
AND thus much concerning the former part of this The ſecond part of the Chapter.Chapter, in which I hauehave ſhewed are contayned diuers bils of Inditements againſt the rebellious and apoſtate Church of Iſraell: now becauſe they were deſperately ſuncke in their wickedneſſe, and paſt all hope of recouerie; In the ſecond part of the Chapter hee laboureth to perſwade with the houſe of Iuda, that they ſhould not joyne with them in their ſinnes, nor be ſeduced by their euill example to make the like Apoſtaſie, leaſt accompanying them in their defection and rebellion, they were alſo made pertakers of their puniſhments.
And this is the Prophets maine drift and ſcope in the ſecond part of this Chapter. The parts thereof are two: The firſt is an admonition to the houſe of Iuda, to auoide the ſinnes of the Iſraelits. The ſecond contayneth certaine reaſons to enforce it, taken both from the haynouſneſſe of their ſinnes, and the greatneſſe of their puniſhments. The admonition is expreſſed, verſe 15. Though thou Iſraell play Verſe. 15 the harlot, yet let not Iudah ſinne: Come not yee into Gilgall, neyther goe yee vp to Beth-auen, nor ſweare, The Lord liueth. In which admonition he doth firſt ingenerall diſſwade them The expoſitiō.from imitating the Iſraelites in their ſinne, and eſpecially from their Idolatrie and Apoſtaſie; and then hee dehorteth them from certaine ſpeciall meanes, whereby they might eaſily be brought to communicate with them in their impietie, namely, joyning with them in irreligious ſocietie, and intermingling Gods pure worſhip with their ſuperſtition and Idolatrie.
The generall diſſwaſion is contayned in theſe words: Though thou Iſraell play the harlot, yet let not Iuda ſinne, as if hee had ſaid, although thou Iſraell being wholy poſſeſſed with a ſpirit of fornication, art ſo deſperately addicted to idolatrie and ſpirituall whoredome, that there is no hope remayning that euer thou wilt be reclaymed, yet let not the Lord be as it were robbed of both his ſonnes in the ſame day, O let not Iuda who is not as yet come to that deſperate degree of ſin, be ſeduced by your bad neighbour-hood and euill example, and deriue the ſame guilt of iniquitie vponupon himſelfe; for ſo the word Aſsam vſually ſignifieth ſuch a fault or guilt as is deriued from one to another, the one being the motiue and impulſiue cauſe of the other ſinne.
The ground of this diſſwaſion was the dangerous eſtate of the people of Iuda, firſt in regard of their neere neighbour-hoode with theſe idolatrous Iſraelites, who were ready to ſeduce them both by their example and allurements; the which is implyed in the firſt words, Though thou Iſraell, &c. As though he ſhould hauehave ſaid, ſeeing thou Iſrael which art ſo neere a neighbour and kinſman to Iuda, art ſo defiled with idolatrie, that there is great daunger leaſt thou ſhould poyſon them with thy contagion, yet let Iuda carefully take heede to auoide thy leprous infection. Secondly this amplyfieth their daunger, that they were already tainted with their ſuperſtition and idolatrie, which through their naturall corruption and proanes vntounto this ſin was apt to ſpread further and further, and therefore like a good Phiſition he laboureth to cure their ague in the firſt fits, and to ſtay them from falling any deeper into this ſickneſſe of ſinne. And to this purpoſe hee admoniſheth them that they ſhould not imitate the Iſraelites in their Idolatrie, but purge away their dreggs of ſuperſtition, wherewith they were alreadie corrupted, and reſtore Gods pure worſhip in his Temple amongſt them, by the office and Miniſterie of his true Prieſts and Leuites.
Now howſoeuer this admonition did principally concerne the people of Iuda, yet the Prophet doth here publiſh it to the Iſraelites, ſpeaking of Iuda in the third perſon, as being abſent: And this hee doth becauſe hee was a Prophet purpoſely ſent to the houſe of Iſraell, to call them to repentance, and therefore hee admoniſheth the people of Iuda in their hearing to take heed of their ſinnes, and to retaine amongſt them Gods pure worſhip, partly that hee might hereby make them aſhamed of their ſinnefull ſtate, which was a juſt cauſe why their brethren ſhould ſhun their company, and partly that by a certaine kinde of emulation hee might draw them likewiſe to repentance.
And this is the meaning of the generall diſſwaſion, whereby hee dehorteth them from imitating their ſinnes: In the next wordes hee diſſwadeth them from the meanes, by the vſe whereof they might be intangled in their ſinnes; and theſe are two: the firſt was their frequenting of places dedicated to Idolatrie: the other joyning with them in their ſuperſtitions and idolatrous ſeruice, in which they intermingled the worſhip of God with the worſhip of idols, and the commandements of God with their owne inuentions. The firſt meanes is contayned in theſe words, Come not yee into Gilgal, neither goe yee vp to Beth-auen.
For the vnderſtanding whereof wee are to know, that this Gilgall vvas a towne ſcituate neere Ierricho, on the eaſt part thereof beyond Iordaine, which was exceeding famous amongſt the people of Iſraell and Iuda, for there the Arke of God firſt reſted after they were entred into the land of promiſe; there Ioſua erected an Alter in perpetuall remembraunce of that famous miracle, whereby Iordan was diuided, ſo that the Iſraelites paſſed through on drye ground; there the Iſraelites were firſt circumciſed after they came into the land of promiſe, and the ſhame of vncircumciſion was taken from them; from whence alſo it had it name Gilgal or Galgal, which ſignifieth to take away, as appeareth, Ioſua 5. 9. There alſo they firſt kept Ioſ. 5. 9. 15.the feaſt of the Paſſeouer; there the Manna ceaſing the people did firſt eate the bread and fruits of the land; there the Angell appeared to Ioſua, commanding him to put off his ſhoes, becauſe the place was holy, Ioſu. 5. 15. And here alſo Saul the firſt King of Iſraell was annointed. By all which memorable accidents in this place it was much enobled amongſt the people.
By the other place Beth-auen, wee are here to vnderſtand Bethel, of which name there were two townes, the one belonged to the tribe of Beniamin, as appeareth, Ioſ. 18. Ioſ. 18. 22.22. the other to the tribe of Ephraim, as is manifeſt, Iud. 1. Iudg. 1. 22.22. The which in former times was called Luz, which name it had from the abundaunce of Almonds which there grew. But when Iacob reſted there and ſaw the viſion of Angels aſcending and diſcending vponupon the Ladder, hee changed the name, and called it Beth-el, that is, the houſe of God, as appeareth, Gene. 28. 19. This Beth-el is Gen. 28. 19.here vnderſtood, and is called Beth-auen, not that they were both one Citie, for beſides this Beth-el, there was another towne neere adjoyning vntounto it, which was called Beth-auen, Ioſu. 7. 2. and 18. 12. 13. But the Prophet doth here call Ioſ. 7. 2. and 18 12. 13.Beth-el Beth-auen by way of reproach; becauſe of the idolatrie which was there committed, for as it was firſt called Luz, and then becauſe of Iacobs viſion Beth-el, although there was another Citie of that name. So contrariwiſe, when it was abuſed to idolatrie, the name was changed and called Beth-auen, that is, a houſe of vanitie and idolatrie, for an idoll, and vanitie, or nothing, are vſed the one for the other. So Hoſ. 6. 8. Gilead is a citie of them that worke, So Hoſ. 6. 8.Auen, that is, iniquitie, vanitie, or idolatrie. So 1 Corint. 8. An idoll is nothing, or a vaine thing. So that the meaning 1 Cor. 8.is, as if hee had ſaid, it is vnworthie now the name of Beth-el, the houſe of God, becauſe it is conſecrated to idolatrie, and therefore let it bee called Beth-auen rather, that is, a houſe of vanitie, impietie, and idolatrie.
Now the reaſon why Iuda is forbidden to aſcend into theſe places was, becauſe they were conſecrated to idolatrous worſhip. For when Iereboam tooke vponupon him the gouernment, as on the one ſide hee ſaw that it was neceſſarie to hauehave a place for the publicke ſeruice of God, becauſe religion is the ſureſt bond of all good ſocietie and gouernment, ſo on the other ſide conſulting with no better a counſailour then humane wiſedome, hee thought it dangerous to his ſtate, that the people ſhould goe vp to Ieruſalem, leaſt hauing too much familiaritie and intercourſe of friendſhip with the men of Iuda, his people ſhould bee drawne to make a defection from him to the kingdome of the houſe of Dauid. And therefore hee reſolued vponupon this 1 King. 12. 27.courſe, as the ſafeſt, to appoynt in his owne country ſome places for the publike exerciſes of Religion. Now becauſe there ſeemed to bee ſome difficultie to with-draw the people from the Temple which was expreſly appoynted by God for this purpoſe, vntounto other places which were as expreſly prohibited, therefore in wicked pollicie hee made choiſe of ſuch places as were moſt famous, and vntounto which the people were moſt devoted, for ſome ſpeciall priuiledges which they had had in former time, that hereby he might blinde their judgement and allure their affection. Now none ſeemed fitter for his purpoſe then theſe two: ſeeing Gilgal was in ſpeciall account with the people, becauſe of all thoſe memorable things there done, of which I hauehave already ſpoken, and eſpecially in reſpect of the appearing of the Angell, who alſo ſayed that it was holy ground, though in truth this was ſpoken not in regard of the place it ſelfe, but in regard of Gods glorious preſence at that time. And Bethell was eſteemed not onelyonly in reſpect of the name, but alſo in that formerly Iacob had there erected an Aulter, and Gen. 28.offered Sacrifices, as appeareth. Gen. 28. The which alſo was a ſtrong motiue to perſwade the people, who are in themſelues inclinable to imitate the example of their fore-fathers, ſeeing they had ſuch an holy Patriarch for their Preſident. Although in truth this was no good reaſon, though it were plauſible inough, to moue them to this practiſe, ſeeing that was but an extraordinary act of Iacob, not to bee imitated, eſpecially ſeeing by the expreſſe Law of God, his publike worſhip was reſtrained to Ieruſalem, and therefore they were not to looke what Iacob did, but what the Lord commanded in his Law.
Neuertheleſſe, theſe colours ſerued to bleere the eyes of the people, and to bring them vntounto a ſuperſtitious conceipt of theſe places aboue other, and therefore he made choyſe of theſe places and erected groues, and Temples, and Aulters for the worſhip of God in Idols. Concerning Beth-ell there is no queſtion, for it is plainely ſaid that Ieroboam erected his Idols in Beth-ell and Dan. 1 King. 12. 29. As 1 King. 12. 29.alſo elſe where: for Gilgall though there bee no ſuch direct Teſtimony, yet it may clearely bee proued, that it was a place famous, or rather infamous for the impious Idolatry there committed, as appeareth. Hoſ. 9. 15. and 12. 11. Hoſ. 9. 15. and 12 11. Amos. 4. 4.Amos. 4. 4.
The reaſon then why the Prophet doth ſo earneſtly forbid the people of Iuda to come at Gilgall and Beth-auen was, not onelyonly becauſe they were conſecrated vntounto idolatry, and therefore in this reſpect daungerous, in that by frequenting theſe Idolatrous places, they might eaſily bee ſeduced to joyne with them in their falſe worſhip, but alſo becauſe there was more perill of theſe places then of others, in regard of that reuerend eſtimation the people had of them, for the reaſons aboueſaid. And this alſo was the cauſe, why hee ſpecially maketh mention of theſe two places, vnderunder which he comprehendeth all the reſt of like qualitie, becauſe as they were more famous then eyther Dan or any other of the high places, ſo alſo in reſpect of their credit with the people, much more dangerous.
Now in the forme of the prohibition, wee are further to obſerue, that hee doth not onelyonly prohibite them to ſacrifice in theſe places, but not ſo much as to aſcend or goe vntounto them, not that it was not lawfull for them to come into theſe places for their ciuill affaires, and worldly buſineſſes, but by this ſtrait prohibition, hee implyeth that hee would as little as might be, hauehave them to frequent the company of Idolaters; but eſpecially, that it was altogether vnlawfull for them who profeſſed Gods true Religion, to bee preſent at their idolatrous ſacrifices and other ſolemnities, whereby in time they would bee ſeduced to immitate them in their ſuperſtitions.
And thus wee hauehave ſeene what was the firſt meanes of idolatrie, the other is that they ſhould not ioyne with them in their religion, which conſiſted of true and falſe worſhip mingled together; In theſe words, nor ſweare the Lord liueeth. In which words hee doth not forbid the lawfull vſe of an oath, which being made in truth, righteouſneſſe, and judgement, is a part of Gods worſhip; which is expreſly commaunded in his word, as appeareth, Deut. 6. 13. and Deut. 6. 13.10. 20. Ier. 4. 2. But onelyonly reſtrayneth them from imitating the practiſe of the Idolatrous Iſraelites; who ioyned the worſhip of God preſcribed in his word with their owne inventions, and ſuperſtitions, and though they ſerued idols yet ſwore not onelyonly by them; but alſo by the true Iehouah, as appeareth plainely, Amos. 8. 14. They ſweare by the Amos. 8. 14.ſinne of Samaria, and ſay thy God O Dan liueth, &c. So Zeph. 1. 5.Zeph. 1. 5. the Lord threatneth his judgements againſt thoſe in Iuda, vvho did worſhip and ſweare by the Lord, and ſweare by Malcham, The ſinne therefore which is here forbidden is, their ioyning a true oath with falſe worſhip, and the ſeruice of God with the ſeruice of idols. So that theſe words hauehave reference to the former, after this manner; if yee goe to Gilgall and Beth-auen to communicate with idols in their idolatrie, doe not preſume to ſweare by the Lord, nor to make profeſsion of his religion; for he cannot abide that there ſhould bee any mixture of his true worſhip with idolatrie, nor that the ſame mouth ſhould ſweare by his name, and call vponupon idols. Neither doth hee heere ſimply forbid them to ſweare at all, but that they ſhould not vſe this forme, the Lord liueth. As though hee ſhould ſay, if yee worſhip Idols ſweare by them alſo, if yee will, but hauehave nothing to doe with my name in your oathes, vnleſſe you turne from your idolatrie. And according to this ſenſe the words may fitly be reade (as a learned Hebritian Druſius.hath obſerued) by a diſiunction after this manner, Come not at Gilgall, or ſweare not the Lord liueth.
Now vnderunder this one perticular part of Gods ſeruice by an Pſal. 63. 11.oath, is comprehended his whole worſhip, as alſo it is taken, Pſalm. 63. 11. And ſo generally they are here forbidden to make any manner of mixture and compoſition betweene idolatrie, and any part of Gods true worſhip. So that the 1 King. 18.Lord requireth of them the ſame thing which Elias required afore times of the Iſraelits, 1 King. 18. If Baal be God ſerue him, but if Iehouah be God ſerue him, that is, you are Pſal. 50. 16. Math. 6. 4. Eze. 20. 39. 40.at your choyſe whether yee will ſerue, but the Lord will no longer indure that you ſhould halt betweene both. So Pſal. 50. 16. Math. 6. 4. Ezech. 20. 39. 40. The doctrines.
And thus much concerning the meaning of the words. The Lord vſeth the meanes of our conuerſion vntill our eſtate is deſperate.The doctrines which doe hence ariſe are diuers: Firſt vve may here obſerue that as the Lord giueth ouer thoſe whoſe eſtate is deſperate and incurable to runne on in the headlong courſe of ſinne, to their deſtruction. So contrariwiſe where there remayneth the leaſt ſhew of hope hee neuer forſaketh his people, but vſeth all meanes to bring them to Repentaunce, that they may bee ſaued. An example hereof wee hauehave in this place, for when the people of Iſraell were paſt cure, hee cauſeth his Prophet to labour with the men of Iuda for their reformation, who were not ſo deepely ſunke in rebellion. So when neyther the heauenly Sermons, nor wonderfull Miracles of Ieſus Chriſt, would draw the Iewes to repentance, hee cauſeth the Apoſtles to preach the Goſpell to the Gentiles, that they at leaſt might bee gathered to his Church, and that hereby in an holy emulation the Iewes alſo might bee converted to the Faith. So although the Land of Iuda vvas exceedingly defiled with ſin, ſo as from the crowne of the head vntounto the ſole of the foote there was nothing ſound in this polliticke body, yet doth hee when they profeſſed open emnitie, call them to a parley, offering vntounto them reaſonable conditions of Peace, namely, that if they would turne vntounto him, by vnfained repentance, hee would make their ſcarlet ſinnes as white as ſnow. Eſay. 1. 18.Eſay. 1. 18.
Now the cauſe hereof is not in any deſert of ſinners, who hauing already by their ſinnes prouoked Gods fierce wrath, rather merit his heauie puniſhments; but in the Lord himſelfe, who is of ſuch infinite mercy, that he deſireth not the deſtruction but the converſion of ſinners, & would hauehave all men to bee ſaued, and come to true knowledge and vnfayned repentance, as appeareth. Ezech. 33. 11. 1 Tim. 2. 4. Ezech. 33. 11. 1 Tim. 2. 4.And to this purpoſe hee ſendeth his Prophets to call them, and multiplyeth his benefits to allure them, and alſo viſiteth their ſinnes with gentle chaſtiſements that hee may reclayme them, yea, and after they hauehave long had theſe meanes of converſion, the Lord in infinite patience is content to wayte their leaſure, as it is. Eſay. 30. 18. and neuer Eſay. 30. 18.bringeth vtter deſtruction, till there bee no remedie, as it is ſaid, Chro. 36. 14.2. Chro. 36. 14
The vſe hereof ſerueth, firſt to confute the practiſe of the Browniſts, who leaue and forſake the Church of Chriſt for ſome ſmall ſpots and little wrinkles, their Miniſters refuſing to preach, and the people to heare in our congregations. But herein they nothing reſemble the Lord, whoſe children they would ſeeme to be, who when the Church of Iſrael had made a feareful apoſtaſie from Gods true religion, and was wholly defiled with ſuperſtition, idolatrie, and all wickedneſſe, and obſtinately continued in theſe ſinnes, notwithſtanding the manifold and continuall meanes which the Lord vſed to call them to repentance; yet ſtill hee ſendeth his Prophets vntounto them, to teach, admoniſh, and reproue them, that they might be brought to amendment; and when as they deſperately perſeuered in ſinne, and were now paſt all hope of recouerie, he cauſeth his Prophet to admoniſh the Iewes, to auoid their ſinnes and puniſhments, when as their ſtate alſo was exceedingly corrupted.
Secondly, it ſerueth for our comfort and incouragement, The Lord hath mercy in ſtore for thoſe who forſake their euill waies.if that now at the length we will forſake our euill waies, and take hold of the meanes of our conuerſion, whileſt God offereth them vntounto vsus. For howſoeuer wee are ſunke deepe in our rebellion, and hauehave many waies prouoked Gods wrath, continuing in our ſinnes, notwithſtanding the Lord hath afforded vsus ſuch plentifull meanes to bring vsus to amendment; yet if now wee will begin a new courſe, and conſecrate our ſelues to the ſeruice of God, there is aſſured hope of pardon. For yet the Lord waiteth that hee may hauehave merciemercy vponupon vsus, Eſa. 30. 68.yet he patiently granteth vntounto vsus the meanes of our conuerſion; and wee may aſſure our ſelues that if hee be ſo gratious when as wee obſtinately perſeuere in ſinne, hee will be much more mercifull, if we turne vntounto him by true repentance. But on the other ſide, if wee contemne ſo great a merciemercy of God, we ſhall hauehave a more fearefull iudgement laid vponupon vsus: for laeſa patientia furor, the greater Gods patience is which wee deſpiſe, the more furious reuenge hee will take on vsus in the day of his viſitation: Rom. 2. 4. 5.
The ſecond thing to be obſerued is, that Gods Miniſters Rom. 2. 4. 5.ought not to ſurceaſe their paines in their Miniſterie, though The Miniſters muſt not ſurceaſe their paines in the Miniſterie.they plainly diſcerne that the eſtate of the people committed to their charge is altogether deſperate, and paſt hope of recouerie. For though there were no apparance of hope at home, yet he is painfully to perſiſt in the worke of the Miniſterie, that hee may conuert thoſe who are abroad, and want the preaching of the word, that ſo hee may helpe to gather thoſe into the Church which are elected, and increaſe the number of the faithfull, as much as in him lieth. So when the Iſraelites, to whom our Prophet was ſent, were paſt cure, he laboureth to conuert the Iewes vntounto God. And ſo when the Iewes deſperately refuſed the meanes of their conuerſion and ſaluation, the Apoſtles ceaſed not their labours, but turned to the Gentiles, and by their painfull preaching endeuoured to conuert them vntounto the faith. For howſoeuer our hearers profit not, there is a neceſſitie that lieth vponupon vsus, and a fearefull woe denounced againſt vsus if we preach not the Goſpell, 1. Cor. 9. 16. Whatſoeuer bee the ſucceſſe of our labours, wee 1. Cor. 9. 16.are charged as wee will anſwere it before God, and before the Lord Ieſus Chriſt, which ſhall iudge the quicke and the dead at his appearing; that we preach the word, and be inſtant in ſeaſon, and out of ſeaſon, and that wee improue, rebuke, exhort, with all long ſuffering and doctrine: 2. Tim. 4. 1. 2. Whether the people 2. Tim. 4. 1. 2.will heare vsus or no, we muſt tell them of their ſinnes, and giuegive them warning of Gods approching iudgements; and then though they die in their ſinnes, yet wee hauehave diſcharged our dutie, and ſhall ſaue our owne ſoules: Ezech. 33. 7. 8. 9.Ezech. 33 7, 8, 9. Thoſe reprooued, who ſurceaſe their paines in the Miniſterie.
The vſe hereof ſerueth to reprooue thoſe, who ſurceaſe their paines in the worke of the Miniſterie, becauſe they cannot ſee the fruite of their labours, but contrariwiſe finde, that the more diligently they preach vntounto their people, the more obſtinately they contemne the meanes of their ſaluation, lothe the food of their ſoules, and perſiſt in their impenitencie. For the neglect of other mens duties muſt not be an argument to make vsus neglect ours, but rather ſhould make vsus more earneſt in the worke of the Miniſterie. Neither doe we know whom, nor when the Lord will call; the Spirit bloweth where it liſteth, and when it liſteth, and the Lord who hath the hearts of all in his hand, can make thoſe who were lions Eſa. 11.and beares and wolues yeſterday, to become this day gentle as lambes, & innocent as doues, and of mockers of his word he can make zealous conuerts; of perſecuting Saul, a preaching Act. 2. 13. 37. Act. 9.Paul. Beſides, though they had certaine aſſurance that they ſhould neuer conuert a ſoule of thoſe people which are committed to them, nor build vp any one in the faith of Chriſt, yet are they not diſcharged of their worke, nor hereby hauehave receiued a priuiledge of idleneſſe; ſeeing when theſe who hauehave often heard them, doe obſtinately ſtop their eares, there are perhaps others who would willingly hauehave the benefit of their Miniſterie. And though there were not, yet muſt we preach the word, euen when wee are aſſured that it is the ſauour of death vntounto death, becauſe the Lord who hath ſet vsus on worke, and will ſurely pay vsus our wages, is as well glorified by executing iuſtice againſt obſtinate ſinners, as by ſhewing merciemercy to thoſe who are by his word moued to repentance and amendment of life.
The third thing to be obſerued is, that as al men had need The danger of euill neighbourhood.to be admoniſhed of their waies in ye miniſterie of the word, ſo eſpecially thoſe which liue neere vntounto wicked and vngodly neighbours, who by their manifold inducements, allurements, and euill examples, are alwaies readie to ſeduce them out of the way of righteouſneſſe into the way of ſinne. For this was the caſe of the people of the Iewes in this place, who being themſelues corrupted, had the wicked Iſraelites for their neighbours, who by all meanes were ready to draw them more and more from God, into the bywaies of ſin and wickedneſſe; and therefore the Lord thought it good and neceſſarie to ſtop them in theſe euill courſes, not only by the admonitions of their owne Prophets, who were purpoſely ſent vntounto them, but alſo cauſeth our Prophet, who was ſent to the Iſraelites, to admoniſh them to beware of being corrupted by their euill example. So when the people of Iſrael were to enter into the land of Canaan, where they ſhould be compaſſed about with idolatrous Gentiles; how often and earneſtly doth the Lord admoniſh them, to beware of being ſeduced from his worſhip and ſeruice, by their wicked example, and alluring inticements.
And not without good cauſe are all good meanes carefully vſed in this caſe, ſeeing on the one ſide ſinne in it own nature is no leſſe infectious then the plague or leproſie, apt to ſpread from man to man, familie to familie, citie to citie, and countrie to countrie; and ſeeing on the other ſide we are full of the groſſe humours of corruption, whereby we are exceeding apt to receiue the infection; and therfore if the wholeſome preſeruatiues of admonition, inſtruction, and reprehenſion, be not often and carefully applied, we are daily expoſed to certaine danger of approching deſtruction.
The vſe hereof ſerueth to teach vsus, that as at all times wee We muſt patiently heare our ſelues admoniſhed and reprooued.be ready with all meekneſſe and patience, to heare our ſelues admoniſhed, and our ſinnes reproued, ſo eſpecially when we are expoſed to theſe tentations, and are in danger to be infected through the neighbourhood of wicked men; ſeeing they are ſtiffe in euill, we weak in good; they earneſt in drawing vsus into ſinne, and wee weake in making reſiſtance; they apt to infect vsus, and we as apt to receiue infection. And for as much as we liue in dangerous times, wherein faith, pietie and iuſtice exceedingly faile amongſt men, and contrariwiſe all manner of ſinne and wickedneſſe aboundeth vponupon the face of the earth; let vsus not only carefully watch ouer our owne hearts and waies, that we may eſcape theſe dangers, but alſo let vsus be content to ſuffer the Lords watchmen to ouerſee vsus; and whē they obſeruing out declining from good things, coldneſſe in holy duties, and proneneſſe vntounto the ſinnes of theſe ſinfull times, doe out of Gods word admoniſh vsus either publikely or priuately of our defection and corruption, and exhort vsus to amendment, let vsus patiently hearken to their admonitions and exhortations, ſeeing wee ſhall finde all little enough to keep vsus from being carried away with the ſtreame of common corruptions, and to preſerue vsus from being infected with the contagion of theſe ſinfull times. Yea and not only let vsus hearken to the admonitions of Gods Miniſters in the miniſterie of the word; but alſo let priuate men in the feare of God both performe the dutie of admonition, when they ſee their neighbour readie to fall into ſinne, or alreadie fallen, and alſo when themſelues need, be as readie to be admoniſhed of their faults, as being an excellent meanes ſanctified by God, both for the reſtraining of men from ſinne, before it is committed, and to reſtore them by true repentance when they hauehave committed it. And this mutuall dutie of admonition is commended vntounto vsus, Leuit. 19. 17. Thou ſhalt not hate thy brother in thine heart, but thou ſhalt plainly rebuke Leuit. 19. 17.thy neighbour, and not ſuffer him to ſinne. Hebr. 3. 13. Exhort one another daily, whilest it is called to day, leſt any of you be Heb. 3. 13. Matth. 18. 15. Prou. 27. 5. 6. & 10. 17. & 15 32.hardned through the deceitfulnes of ſin. So Mat. 18. 15. Pro. 27. 5. 6. And ſo for hearkening vntounto admonition, it is likewiſe commended vntounto vsus, Pro. 10. 17. Hee that regardeth inſtruction is in the way of life, &c. And contrariwiſe, He that refuſeth inſtruction, deſpiſeth his owne ſoule; but hee that obeyeth correction, getteth vnderſtanding, Pro. 15. 32.
Fourthly, whereas the Lord by his Prophet doth firſt admoniſh They who would auoid ſin muſt alſo auoid the wicked companie of ſinners.the people of Iuda, to auoide the ſinnes of the Iſraelites, and then in the next place doth dehort them from going to Gilgal, that is, from hauing any neere familiaritie or ſocietie with the ſuperſtitious Iſraelites, eſpecially in their idolatrous ſeruice; hence wee learne firſt in generall, that whoſoeuer will auoid ſin, muſt alſo auoid the meanes wherby he might be induced to fall into it, and then more eſpecially that he auoid the ſocietie and neere familiaritie of ſinners, as being a ſingular inducement to draw men into communion of wickednes. This Dauid knew well, and therefore being reſolued to obſerue Gods law, and ſeeing ſome kind of impoſſibilitie, that he ſhould ſo do, if the wicked did frequent his companie; in the firſt place hee baniſheth them, and then reſolueth to go forward in his courſe, Pſal. 119. 115. Away from me yee wicked, for I will keep the Commandements Pſal. 119. 115.of my God. Sinne is the canker of the ſoule; and therefore as the canker hauing infected one part of the bodie, goeth vntounto the next, till all be wholly corrupted; ſo ſin hauing infected one perſon of a family, or one familie of a citie, ſtayeth not here, but infecteth the next, and ſo ſpreadeth by degrees till it hauehave corrupted the whole body: this the Apoſtle ſheweth, 1. Cor. 5. 6. where exhorting them to excommunicate 1. Cor. 5. 6.the iuceſtuous perſon, he vſeth this as his argument, that A little leauen leaueneth the whole lumpe; noting thereby the infectious nature of ſin, which through the corruption of one member tainteth the whole bodie: as therefore men carefully auoid the companie of ſuch as are infected with contagious diſeaſes, to preſerue their bodies in health; ſo ſhould we much more carefully flee the ſocietie of thoſe who are grieuouſly infected with the diſeaſes of ſinne, both becauſe our ſoules are more apt to receiue this ſpirituall contagion, then our bodies the other, and alſo becauſe this infection is much more dangerous and pernitious.
Yet more eſpecially, we here learne, carefully to auoide the company of idolaters, becauſe ſuch is our inclinablenes We muſt carefully auoid the company of idolaters.thereunto, that by their example and perſwaſions, we may eaſily bee corrupted. And this moued the Prophet heere to perſwade the people of Iuda not to go to Gilgal and Bethauen, leſt intertaining neere familiaritie and friendſhip with the ſuperſtitious Iſraelites, they ſhould bee infected with their idolatrie. So that here we learne, that the companie of idolaters is to be auoided in two reſpects, 1. yt we are not to hauehave any neere familiaritie and friendſhip with them, in ciuill ſocietie. Secondly, that we muſt not ioyne with them in their idolatrous ſeruice. In the former reſpect we are to obſerue this generall rule, not to hauehave any entercourſe of dealing with them, further then humane neceſſitie requireth; as for example, when we ſell our, or buy their commodities, which onelyonly then is lawfull, or at leaſt expedient, when we cannot conueniently vſe the like merchandize in ſuch places where Gods truth is profeſſed and maintained. More eſpecially, here is condemned the neere contract of mariage betweene profeſſors of true religion, & idolaters; the which was the ſinne of the faithful before the floud, which brought that vniuerſall deluge, firſt of ſin, and then of water vponupon the whole earth, Gen. 6. 2. this was Salomons ſin whereby he was Geneſ. 6. 2. 1. King. 11. 4.drawne vntounto idolatrie, 1. King. 11. 4. and the chiefe cauſe of Ahabs wickednes, becauſe he had lincked himſelfe in mariage with idolatrous Ieſabel, as appeareth, 1. King. 16. 31. So 1. King. 16. 31.this is rendred as a reaſon, why Iehoram the ſonne of good Iehoſaphat, forſooke his fathers ſteps, and committed groſſe idolatrie, becauſe he married Ahabs daughter, 2. King. 8. 18. 2. King. 8. 18.and this was the cauſe of Iudahs tranſgreſſion, and Iſraels abomination, becauſe they maried the daughters of a ſtrange god, Malac. 2. 11. Hence it was, that when the people repented Malach. 2. 11.of this ſinne, they did not only leaue off to marrie wiues of the Gentiles, but alſo diuorced thoſe whom they had alreadie married, becauſe they were notable inſtruments to encline them to idolatrie, Ezra. 10. 1. 2. 3.
The ſecond thing which we here learne, is, that we muſt Ezra 10. 1. 2. 3. We muſt not communicate with idolaters, in their idolatrous ſeruice.not by any meanes keepe companie or communicate with idolaters in their idolatrous ſeruice: for whereas he doth diſſwade the men of Iuda from going vntounto Gilgal and Bethauen, he principally intendeth that they ſhould not come into their temples, which were conſecrated to idolatrie, nor bee preſent with them at their idoll ſeruice. This argument the Apoſtle doth purpoſely intreate of, 1. Cor. 8. where he diſſwadeth 1. Cor. 8.the Corinthians from communicating with idolaters in their temples, at their idoll feaſts; becauſe hereby they gaue a grieuous ſcandall to their weake brethren: and in the tenth chapter he telleth them, that they could not drink 1. Cor. 10. 21.of the cup of the Lord, and the cup of diuels, nor be partakers of the Lords table, and the table of diuels, verſ. 21. intimating thereby, that as thoſe who worthily communicate at the Lords table, are vnited vntounto Chriſt and made one with him: ſo they that communicate with idols in their idolatrous ſacrifices and Sacraments, are thereby vnited vntounto idols, and made one with them, & conſequently ceaſe to be the members of Chriſt, for we cannot hauehave communion with both, there being no more agreement betweene them, then betweene light and darkneſſe.
But heere ſome obiect, that they may lawfully preſent their bodies at idolatrous ſeruice, ſo that they reſerue their An obiection of temporizers anſweredhearts for Gods pure worſhip. To which I anſwere, that if this aſſertion were true, then were al Gods holy Martyrs but ſimple men, who rather were content to endure exquiſite torments, then giuegive any outward approbation to idolatrie; then were the three children far out of the way, who rather choſe to be caſt into the fierie furnace, then they would bow to Nebuchadnezers Idoll. But indeed it is far otherwiſe, for the Lord who hath created and redeemed as well the bodie as the ſoule, hath wholly appropriated, as well the one as the other, for his worſhip and ſeruice. So 1. Cor. 6. 20. Yee are 1. Cor. 6. 20.bought with a price, therefore glorifie God in your bodie, and in your ſpirits, for they are Gods. Rom. 12. 1. the Apoſtle exhorteth Rom. 12. 1.vsus to offer our bodie a liuely ſacrifice vntounto God. And 2. Cor. 6. 17. Come out from amongst them, and ſeparate your 2. Cor. 6. 17.ſelues, ſaith the Lord, and touch no vncleane thing, and I will receiue you. So Eſay 52. 11. And the Apoſtle Iohn doth exhort Eſay 52. 11.vsus, to keep not our ſoules alone, but our ſelues, that is, our whole perſon from idols, 1. Ioh. 5. 21. So in the ſecond Commandement, 1. Ioh. 5. 21.the outward bowing to images is preciſely forbidden. And of this there is great reaſon: for what husband hauing a wife, would endure that ſhe ſhould proſtitute her bodie to commit whoredome, though ſhe ſhould neuer ſo deepely proteſt that ſhee reſerued her heart for him? how much leſſe will the Lord admit ſuch an excuſe, when thoſe who profeſſe themſelues his ſpouſe commit ſpiritual whoredom with idols in their bodies? Again, they who go thus far, will not ſtay heere, but in the end will worſhip idols, as well with their ſoules as with their bodies. This progreſſe of idolaters the Pſalmiſt excellently expreſſeth, Pſalm. 106. 35. Pſalm. 106. 35.where he ſaith, that firſt they mingled themſelues with idolaters, and then they learned their workes, and fell to worſhipping their idols, and in concluſion became ſo ſuperſtitiouſly deuout in their idolatrie, that they did not ſticke to offer their owne ſonnes and daughters vntounto diuels, which turned to their vtter ruine. As therfore Ioſeph when hereſolued, not to commit adulterie with his miſtreſſe, did flee out of her company, ſo if we would not commit ſpirituall whoredome with idols, we muſt hauehave no ſocietie with them.
Againſt this is obiected, that the Prophet permitted Naamans example, no preſident for temporizers.Naaman to bow himſelfe in the houſe of Rimmon. I anſwere, that this bowing was in Naamans intention a ciuill worſhip performed not to the idoll, but to his maſter who did leane on him; which notwithſtanding his owne conſcience condemned as a ſinne, in that being a conuert, he vouchſafed the idoll his preſence, and bowed before him, though not vntounto him; and therefore he prayeth the Lord to be mercifull vntounto him in pardoning this ſin: nether doth the Prophet in ſaying, Goe in peace, approue this action, but only diſmiſſeth him with this ciuill ſalutation, as not being willing to diſcourage him at his firſt entrance into the profeſſion of Gods true religion, by impoſing vponupon him this heauie taske, to incurre his maſters vtter diſpleaſure, for denying vntounto him his ſeruice.
The vſe hereof ſerueth: Firſt, to reproue ſuch as intertaine neere familiaritie with idolaters; as for example, thoſe who 2. King. 5. Thoſe reproued who entertaine neere familiaritie with idolaters.make choice of Papiſts, to bee their intimate and inward friends, who exceed in all kinds of groſſe idolatrie.
Secondly, ſuch as trauell into Popiſh and idolatrous countries, being moued hereunto, either through meere curioſitie to ſee faſhions, or for ſome needleſſe commoditie, which can in no ſort counteruaile the manifold dangers whereunto they expoſe themſelues, by conſorting with ſuch as are ſtill readie to allure them to commit idolatrie.
Thirdly, ſuch amongſt vsus, who either for wealth or friends, or ſome other worldly reſpects, lincke themſelues in marriage with Popiſh idolaters, taking into their boſomes a ſerpent, which is ſtill readie to tempt and intice them to break Gods Commandements, concerning his pure worſhip, and to imbrace idolatrie and ſuperſtition, 2. Cor. 6. 14.2. Cor. 6. 14.
Laſtly, their practiſe is here reproued, who either vponupon fantaſticall curioſitie, or for commoditie, or for feare of puniſhment, are readie to preſent their bodies before the idoll of the Maſſe, and to bow before an image, imagining that they are to be excuſed, if they reſerue their hearts for God. But let ſuch know, that herein they rob God of his glorie, in denying to make publike profeſſion of his true religion; they giuegive a grieuous offence to their weake brethren, who ſee their outward practiſe, and do not ſee their inward intention; they ſpoile the Lord of his right, in that they doe not worſhip him in the whole man, but with a part onelyonly; they caſt themſelues into deſperate danger, of making a further apoſtaſie from God and his true religion, and of embracing idolatrie both in bodie and minde; they depriue themſelues of a good teſtimonie of their owne ſaluation; in a word, they Rom. 10. 10.deny Ieſus Chriſt and his truth before men, and therfore vnleſſe they repent of this ſinne, he will alſo deny them before his Father in heauen, as it is Matth. 10. 33.Matth. 10. 33.
Fiftly, we here learne, that all places loſe their dignitie, and become infamous, when as they are defiled with ſinne, All places loſe their dignitie when they are defiled with ſinne, and conſecrated to idolatrie.and conſecrated to idolatrie; ſo famous Gilgal, which was ennobled by many memorable accidents which there hapned, became through the idolatrie there committed ſo infamous, and of ſuch bad note, that the people of Iuda are forbidden to reſort vntounto it. And Beth-el, which in former times was the houſe of God, by the like abuſe became Beth-auen, a houſe of vanitie. So Shilo which was greatly renowned, becauſe God had ſet his name there, and placed therein his Tabernacle and Arke, the viſible ſignes of his preſence, became afterwards as remarkeable for Gods heauie iudgements, as before it had been for his great mercies, through the grieuous ſinnes therein committed; ſo as the Prophet Ieremie doth propound it, as a paterne and example of Gods fearefull wrath, to keep the people of Iuda from glorying in the Temple, Ier. 7. 12. Pſal. 78. 60. The like may be ſaid of the Jerem. 7. 12. Pſal. 78. 60.Temple it ſelfe, which in the firſt inſtitution was the houſe of prayer, conſecrated to Gods publike worſhip and ſeruice, but through the wicked abuſe thereof, it became by Chriſts owne teſtimonie a den of theeues, Matth. 21. 13. So Ieruſalem Matth. 21. 13.the holy citie, is become an harlot; and whereas heretofore it was the place of Gods preſence, it is now the prey of Gog and Magog. And Rome alſo, which was the ſpouſe of Chriſt, is become the whore of Babylon; and whereas heretofore it was a famous Church, profeſſing and practiſing Gods true religion, now it is become the habitation of diuels, the hold of all foule ſpirits, and a cage of eueryevery vncleane and hatefull bird, as it was propheſied of her, Apoc. 18. 2.Apoc. 18. 2.
The vſe hereof ſerueth firſt to admoniſh vsus, yt we reade our leſſon out of all theſe examples, which were written for our learning; namely, that we do not vaunt of our land & countrie, as being a place wherin the Church is ſeated, Gods true religion planted, and his pure and ſincere worſhip eſtabliſhed and exerciſed: for if we ſecurely go on in ſin, ſheltering our ſelues from the heate of Gods anger vnderunder the ſhade of theſe priuiledges; we ſhall in the end finde that our countrie was neuer ſo famous in the fruition of Gods manifold mercies, as it ſhall be infamous and reproched through the filthineſſe of our ſins, and the fearefulneſſe of Gods vengeance, which he will execute amongſt vsus.
Secondly, it confuteth popiſh pilgrimages vntounto Rome Popiſh pilgrimages confuted.and the Holy land: for though theſe places retained ſtill their ancient diguity, and maintained ſtill Gods pure religion, yet hauehave wee no reaſon to goe vntounto them to worſhip God; ſeeing in the time of the Goſpell all difference of places is taken away. Neither are we now reſtrained to mount Gerazim, or Ieruſalem, or Rome, or any other place, but this only is required, that as God is a ſpirit, infinite, and omnipreſent, ſo wee worſhip him in ſpirit and truth, as it is Ioh. 4. 23. To this purpoſe Ioh. 4. 23. Hierome.one ſaith: Non Hieroſolymam vidiſſe, ſed Hieroſolymis bene vixiſſe laudandum eſt: It is no commendation to hauehave ſeene Hieruſalem, but to hauehave liued well at Hieruſalem, that is praiſe worthie. Another ſaith: Non terrena ſed coelestis Hieroſolyma Bernard. epist. 319. ad Lelbert. Abbat.requirēda eſt, non pedibus proficiſcendo, ſed affectibus proficiendo: that is, We muſt not ſeeke after the earthly but the heauenly Ieruſalem, not by pilgrimage on foote, but by bettering our affections. How much leſſe then are wee now to trauaile vntounto theſe places, ſeeing theſe Beth-els are become Beth-auens? and howſoeuer they were heretofore the places of Gods worſhip, yet are they now vtterly degenerate, being wholly deuoted to Turciſme, Antichriſtianiſme, ſuperſtition and idolatrie: and therefore hauing loſt their ancient dignitie, and now become infamous, we are not to eſteeme them as they were, but as they are, nor to go vntounto them, leſt they taint vsus alſo with their ſuperſtitions and idolatrie.
The Laſt thing which is heere to be obſerued, is, that the All mixture betweene true and falſe religion condemned.Lord condemneth all manner of mixture betweene true religion and falſe religion, betweene his pure worſhip preſcribed in his word, and wil-worſhip, ſuperſtition and idolatrie. For he could not endure that thoſe who went vp to Gilgal and Beth-auen, and communicated with idolaters, ſhould ſweare by his name, and thereby make a kind of outward profeſſion of his religion: he could not abide the halting of the Iſraelites betweene him and Baal, but putteth them to their choice, either to worſhip him alone, or Baal alone, 1. King. 18. The like place we hauehave, Ezech. 20. 39. As 1. King 18. Ezech. 20. 39, Jer. 44. 26.for you, O houſe of Iſrael, thus ſaith the Lord God, go you and ſerue eueryevery one his idoll, ſeeing that you will not obey me; and pollute my holy name no more, with your gifts and with your idols. So Zeph. 1. 4. 5. he threatneth to cut off all thoſe who worſhipped Zeph. 1. 4. 5.the host of heauen, and them that worſhip and ſweare by the Lord, and ſweared alſo by Malchan. And this was the ſin of the Samaritanes, who worſhipped the true Iehouah, becauſe they would auoid his puniſhments, but withall worſhipped together with him the gods of their own countries, as appeareth, 2. King. 17. 29. 30.2. King. 17. 29. 30. The reaſon why wil-worſhip is condemned. 2. Cor. 6. 14. 15.
The reaſon why this ſin is ſo ſtraitly forbidden and condemned, is, becauſe, firſt, there can be no communion betweene God and idols, betweene his true religion and wilworſhip, idolatrie and ſuperſtition, according to that, 2. Cor. 6. 14. 15. What fellowſhip hath righteouſneſſe with vnrighteouſneſſe? and what communion hath light with darkneſſe? and what concord hath Christ with Belial? or what part hath the beleener with the infidell? and what agreement hath the Temple of God with idols?
Secondly, becauſe the Lord is not capable of any copartnerſhip; for whereas there are three ſorts of men, who can abide no ſharing nor partnerſhip, a King in his kingdome, a maſter in his familie, a husband in his mariage bed; the Lord is both our King, maſter and husband. Hee is a King, yea a glorious King, Pſal. 24. and laſt verſe, and he will not giuegive his Pſal. 24. 10. Eſay 42. 8.glorie to another, Eſay 42. 8. and therefore he will rule vsus alone by the ſcepter of his word, or he will thruſt vsus from vnderunder his gouernment, and giuegive vsus ouer to be ruled by the tyrannie of Satan, and our owne corrupt wils. He is our maſter, Malac. 1. 6. who requireth all our ſeruice, or elſe will hauehave Malac. 1. 6.none of it at all; becauſe we cannot performe faithfull ſeruice to two maſters, eſpecially being of a contratie diſpoſition, Matth. 6. 24. He is the husband of the Church, Eſa. 54. 5. Matth. 6. 24. Eſay 54. 5.yea a iealous husband, who can endure no cotriuals in his louelove; and therefore if ſhe will needs play the harlot with others, the Lord will diuorce her from him, as being altogether vnworthie to enioy his louelove.
The vſe of this doctrine ſerueth to admoniſh vsus, that wee Wee muſt make no mixture betweene Chriſts true religion and Popiſh ſuperſtition.carefully beware of making a mixture, betweene that true religion which we profeſſe, and Popiſh ſuperſtition, that is, the religion of Chriſt, and the religion of Antichriſt: for ſeeing they match, yea and far exceed euen the Gentiles themſelues in their multitude of idols, they hauing for eueryevery day in the yeare, & for eueryevery little village in a whole kingdome, and for eueryevery occaſion and imployment, a ſeuerall Saint, to whom they giuegive diuine honor, by praying vntounto them, by erecting ſtatues, images and temples for their honor, by dedicating and ſetting apart holy daies for their ſeruice, by making vowes, and offering oblations vntounto them, ſeeing they worſhip the Idoll of the Maſſe, and creepe to the croſſe, and to magnifie their owne merits, extenuate the al-ſufficient merits of Ieſus Chriſt; therefore it is as poſſible to reconcile truth and falſhood, light and darkneſſe, God and Belial, as Chriſtian religion with Popiſh ſuperſtition. And therfore let thoſe whom God hath in merciemercy ſeuered from this Romiſh ſynagogue, hearken to the Prophets admonitiō, Come yee not at Gilgal, nor go vp to Beth-auen: and let thoſe who are alreadie amongſt them, hearken to that voice which came downe from heauen, Go out of her my people, and bee not pantakers in her ſinnes, that yee receiue not of her plagues: Apocal. Apoc. 18. 4.18. 4.