An Exposition of Hosea 4-7, Biblical commentary 1 · Chapter 4 · Verse 15
Verſe 15.
Though thou Iſrael play the harlot, yet let not Judah offend, and come not ye unto Gilgal, neither go ye up to Beth-aven, nor ſwear, The Lord liveth.
The cloſe of this Chapter is a warning to Judah to take heed that ſhe doth not do as Iſrael did, in regard of the vileneſs of their ſin, the fearfulneſs and ſuddenneſs of their judgment.
Though thou Iſrael.] Thou wretched, wicked, ſtubborn, ſtout hearted Iſrael, that no means wil reclaim, though thou play the harlot, yet let not Judah offend.
The word tranſlated Offend, that is from foreign it ſignifies deſolare likewiſe, becauſe ſin brings deſolation. The Hebrews have divers words to expreſs ſin and puniſhment both in one, becauſe they are ſo neer a kin. Iſrael playeth the harlot and ſo is like to bring deſolation unto her ſelf, but let not Judah likewiſe offend and bring the ſame deſolation likewiſe upon her ſelf.
The Prophet Hoſea was eſpecially ſent to Iſrael, to the ten Obſ 1 Tribes, but here we ſee he turns his ſpeech unto Judah.Miniſters Miniſters ſhould eſpecially look to thoſe whom they are bound unto by Office, but yet ſo as to labour to do good to others as occaſion is. And not only Miniſters but others likewiſe. We ſhould all intend good, eſpecially to thoſe that are under our charge, but yet neglect no opportunity to do good unto any.
Secondly, When we ſee our labor loſt upon thoſe we deſire Obſ 2 moſt good unto, we ſhould be deſirous then to try what we can do unto others. If this or the other get not good by our Miniſtry, by our Admonition, by our Exhortations, by our Counſels, yet it may be the Lord may bleſs our endeavors upon ſuch and ſuch; let us try what we can do there.
Thirdly, Let not Judah offend] Let not Judah do as Iſrael did.Expoſit. There was a great deal of danger that Judah ſhould be inſnared and polluted with Iſraels Idolatry, and that in many regards, which are the ground of this ſeaſonable admonition of the Prophet. Though Iſrael do thus and thus yet let not Judah do ſo, as if he ſhould ſay, the truth is Judah is in great danger to be defiled by Iſrael, and why ſo?
Reaſ. 1 Firſt, They lived neer unto them, and there is a great deal of danger in living neer unto Idloaters or wicked ones. All ſin, eſpecially Idolatry is as leaven that will ſpread, and you may ſee the danger that there was in living ſo neer them, in Ezek. 16.46. and indeed afterwards it proved to be dangerous, one ſpecial reaſon of the iniquity of Jeruſalem is there given,Ezek. 16.46. Opened Thine elder ſiſter Samaria, ſhe and her daughters dwell at thy left hand; and thy younger ſiſter that dwells at thy right hand is Sodom and her daughters; That was an eſpecial reaſon of the iniquity of Jeruſalem, their elder ſiſter Samaria, that is the ten Tribes, were on the left hand, and their younger ſiſter, Sodom, were on the right hand, and ſo they came to be ſinful. To be neer Idolaters and wicked ones is very dangerous; then much more to be in the ſame Town,Obſer. in the ſame family where ſuperſtitious and wicked perſons are, there we had need to take heed to our ſelves, for there is much danger.
Again, This was not only dangerous that Judah ſhould be defiled by Iſraels Idolatry becauſe of their neerneſs, but ſecondly, becauſe they were brethren, and ſo the danger was the greater to be drawn aſide by them.Obſer. If you have a kinſman, if you have one that is neer to you, not only in place but in nature or affection, that is ſuperſtitious, take heed of being defiled by ſuch. Oh how many have ſuffered ſhipwrack of their faith by this means, that they have had ſome kinſman, ſome Uncle, ſome acquaintance that have been very neer unto them, and they have drawn them aſide from the waies of God. Hence is the reaſon of that ſeverity that God would have uſed againſt a brother or a friend that ſeeks …o draw away from God unto Idolatry, becauſe the Lord ſees there is ſo much danger in it, Deut. 13.6.Deut. 13.6. If thy brother, or the ſon of thy mother, or the ſon of thy daughter, or the wife of thy boſom, or thy friend which is as thine own ſoul, Openedentice thee ſecretly to go from God, thou ſhalt not conſent unto him, neither ſhall thine eye pity him, neither ſhalt thou ſpare, neither ſhalt thou conceal him, but thine hand ſhall be firſt upon him to put him to death. Though he be thy brother, or the wife of thy boſom, or thy friend that is as thine own ſoul thou ſhalt not pity him, but thou ſhalt ſeek the very death of ſuch an one if he ſeek to draw thee unto …aies of Idolatry. Becauſe God ſaw what danger there was in this; that is the reaſon of the ſeverity.
Thirdly, Judah was in great danger to be drawn aſide by Iſrael, becauſe that Iſrael was the greater number. Iſrael was ten Tribes, but Judah and Benjamin, thoſe two Tribes, little Benjamin together with Judah were but a few in compariſon of Iſrael. It is a great argument that Idolaters uſe to draw others unto the waies of Idolatry becauſe of the number of thoſe that go that way.Obſer. The whol World admire after the Beaſt; the World doth, the Nations do, and that is a mighty argument to draw; the greater part of people they think that …is way of worſhip is the beſt way, there are but a few an… conſiderable number that are in another way. No queſtion but it was their argument here, as if they ſhould ſay, what, do not ten Tribes know the mind of God as well as thoſe two? Is there any reaſon why we ſhould think that the greater part of the children of Abraham, of the Jews, ten Tribes ſhould not know the mind of God? It is the argument at this day (ſay many that are ſuperſtitious and would go on in their old way of Idolatry) They that are againſt ſuch waies they are but a few, an inconſiderable party, but the chief, the great ones and the moſt of all ſorts you ſee which way they go. We are to take heed of this. Oh let not Judah though Iſrael be the greater part follow a multitude to do evil.
Fourthly, Iſrael was rich and in a flouriſhing eſtate, therefore there was danger that Judah might be carried away by them. Iſrael carried things before them in outward pomp and glory, and we know that way that thrives in the world, men will ſoon be brought to cloſe with;Obſer. and the way of Iſrael when Hoſea propheſied did much thrive and proſper, Iſrael prevailed mightily in the world, When Ephraim ſpake there was trembling, therefore it was a wonderful grace of God to keep Judah from following their example. We find it by experience, let a way be perſecuted yet let it be but once countenanced in the world, men will cry it up; do we not ſee at this day that thoſe things that heretofore men would not profeſs, becauſe of perſecution, that now on a ſudden their minds are changed and now they cry it up? The ſame thing that heretofore have been perſecuted, if they once be but countenanced by great ones and by multitudes, how will men cry it up! Things that their hearts were againſt, things that they would argue and reaſon againſt, yet now becauſe they have more publick countenance, their judgments are changed; here is the deceit of mens hearts, that way that hath moſt countenance in the world, that way they will go on in, eſpecially in the worſhip of God.
Fiftly, Iſrael had many colours and pretences for what th… did, and that might endanger Judah to be led aſide by t…, for Iſrael they did not profeſs themſelves Idolaters and ſuperſtitious, No, they profeſt that they did ſerve the Lord, the true Jehovah, and the difference was not great between them and Judah, they would tell you it was but circumſtances in place, you muſt worſhip God at Jeruſalem, and we would have you worſhip at Dan and Bethel, and thoſe Images that are ſet up are but to put you in mind of the ſame God you worſhip.Obſer. The neerer any come to you in what is the right worſhip of God, yet if they retain any corruption, there is ſo much the more danger that they ſhould draw you from that which is right; for Iſrael did come neerer to the true worſhip of God than the Heathens did, now the Prophet doth not ſay, though the Heathens be Idolaters, yet let not Judah be ſo too, but though Iſrael play the harlot, yet let not Judah offend. There was more danger that Judah ſhould be drawn aſide by Iſrael than that they ſhould be drawn aſide by any of the Heathen. And ſo there is more danger that we at this day ſhould be drawn aſide by thoſe that joyn with us in many things that are right than by Papiſts, they are hateful to us,Applic. we ſee their waies to be abominable. Papiſts and Heathens there is not ſo much danger (eſpecially for thoſe that profeſs godlineſs) to be drawn aſide by them, but the danger is in this, to be drawn aſide by their brethren, and that by their brethren that joyn with them in many things that are right, and that come very neer to the true worſhip of God.
Well, Judah muſt not do ſo though Iſrael doth. As there were many things wherein Judah was in great danger to be drawn aſide by Iſrael; ſo there were many arguments why Judah ſhould not do as Iſrael did.Expoſit. As
Firſt, God had graciouſly differenced Judah from Iſrael Reaſ. 1 in abudance of mercy, Judah muſt not now make himſelf like Iſrael in ſin, ſeeing God had made them unlike in mercy. God had in mercy made a difference between Judah and Iſrael, let not then the wickedneſs of their hearts make themſelves to be all one. God had kept Judah to the houſe of David and to his Temple, to be his own people.
Secondly, Judah had more means than Iſrael had, therefore Reaſ. 2 Judahs ſin would be more vile than Iſraels was: For Judah had the true Prieſts of God to teach them; Judah had the Temple among them; Judah had the Ordinances of God in the right way with them; therefore for Judah to be drawn aſide to the waies of Iſrael, this would be a greater ſin in them. Whatſoever Iſrael doth that have none but ſuperſtitious Idolatrous Prieſts amongſt them, Prieſts made of the loweſt of the people, Iſrael that hath but the Calves and hath not the right Ordinances of God among them, whatſoever they do, yet let not Judah offend that have the true Ordinances of God and the true Prieſts and Miniſters of God among them.Obſerv. Oh thoſe that enjoy Gods Ordinances in his own way and the Miniſters of God in a right way of calling they ſhould take heed of doing as other people do. And then,
Thirdly, Judah was not compell'd by her Governours to Reaſ. 3 do ſo as Iſrael, for Iſrael you know by Jeroboam and other of the Princes was compeld to do what they did, and they might pretend that it was for their own ſafety, to ſave their lives and to ſave their eſtates: but there was no ſuch neceſſity for Judah to do it, for God many times ſent godly and gracious Princes to Judah, and there was not ſuch waies there to compel them, they were not ſo neceſſitated to that way of falſe worſhip as Iſrael was, (if we may call it any neceſſity to that which is evil.Obſer.) When people have liberty and are not forced but God doth give them liberty that they need not (except they will) be Idolaters, yet for them to cloſe with waies of Idolatry and ſuperſtition, when they need not, this is more ſinful. It is true, heretofore there might have been ſome excuſe, we were forced to it, it was as much as our eſtates were worth, we muſt have been caſt into priſon and perſecuted, and that made us do that we did. The Lord be merciful to us for that we rather than we would ſuffer would joyn in thoſe ſuperſtitious waies that were amongſt us. But now thorough Gods mercy we are delivered from that bondage, we are not ſo compel'd, yet that now for all this our hearts ſhould yet cleave to thoſe old ſuperſtitious waies, this makes our ſin ſo much the greater.
Reaſ. 4 Fourthly, Let not Judah ſin, for what then ſhould become of Gods worſhip? For God had no other people upon the face of the earth but Judah and Iſrael to worſhip him; well, Iſrael is gone from him, and will Judah go too? what will become of the worſhip of God? A mighty argument to thoſe that make profeſſion of godlineſs to keep them from the waies of falſe worſhip and wickedneſs in any kind.Obſer. If you depart from God too as others do, what honor will God have in the world? what will become of the ſervice of God in the world? Is not God worthy of all honor and of all ſervice from all his creatures? It is pitie there ſhould be any creature in the world that ſhould not honor and ſerve the bleſſed and infinite God; But we ſee moſt do not, and there are but a few, a handful of people that regard to worſhip God aright, and ſhall this few this handful forſake God? where then ſhall God have any honor in the world? Shall Judah go away too? then the Lord will have no Church, no worſhip, no ſervice in the world.
Fiftly, God had much mercy in ſtore for Judah, more than Reaſ. 5 for Iſrael, therefore let not Judah offend: For Chriſt was to come from that Tribe of Judah, and the Lord promiſed that he would ſhew mercy unto Judah when he had ſaid he would reject Iſrael as indeed he did. Though Judah was carried into captivity as well as Iſrael, yet God was with Judah in their captivity and promiſed them a return from it, but he never promiſed Iſrael a return in the like manner as Judah. Therefore ſince God had the more mercy in ſtore for Judah, let not Judah offend.
From hence theſe Notes are to be obſerved.
Firſt, We muſt not do as others do, eſpecially in point of Obſ. 1 Gods worſhip; we muſt not make the example of men, not of any ſort of men, not of our brethren, not of thoſe that profeſs Religion, not of thoſe that proſper in the world, we muſt not make them an exemplar or rule in any thing; eſpecially in the matters of Gods worſhip. Indeed the conſideration how others ſin againſt God ſhould be ſo far from being an argument to draw us unto ſin, as it ought to be the greateſt argument to draw us from ſin; Thus, every ſin againſt God it is a ſtriking at God.ſimile It's true if there be a common enemy come into a City or Town, every one deſires to have a blow at him, and when men make this an argument for their ſin becauſe others do it, they deal with God as thoſe in a Town would deal with a common enemy, that is thus, why ſuch and ſuch and ſuch go on in ſuch wicked waies, they ſtrike at God, therefore let me ſtrike at God too, when thou pleadeſt that argument and ſaieſt becauſe ſuch and ſuch do ſin therefore I may ſin, thou doeſt in effect as much as ſay ſuch and ſuch ſtrike at God let me have a blow at him too. Is there any force in this argument? For ever take heed of pleading the example of others in waies of wickedneſs, and remember this one expreſſion that thou doeſt in effect as if thou ſhouldſt ſay, others about me they ſtrike at God and I muſt have my blow at him too as well as they. In any ſin we muſt take heed of example, but above all in matters of worſhip. Hence Deut. 12.30. Take heed to thy ſelf that thou be not ſnared by following of the Nations after that they be deſtroyed from before thee, and that thou enquire not after their gods, ſaying, How did theſe Nations ſerve their gods? even ſo will I d… likewiſe. Take heed ſaith God, thou doſt not ſo much as enquire how theſe people ſerve their gods and ſay, I will do ſo likewiſe. God would not have us uſe that argument. Take heed therefore of pleading thus, other people do ſo and ſo and other Nations, why may not, we do as other Nations do? It is a very ill argument to plead example in matters of worſhip, I mean that worſhip that here Judah is forewarned of, that is, worſhip that is by inſtitution, and above all things the examples of men are not to be followed in points of inſtitution. In any thing in the world there may be more plea for example than in inſtituted worſhip and the reaſon is this,Note Becauſe that other things have ſomewhat of them written in the Law of nature in mans heart, all matters of morallity are in ſome degree or other written in mans heart by nature, every man hath ſomewhat of the moral Law written in his heart, but inſtitutions they are ſuch things as depend meerly upon Gods revealed will and are not written in the heart of man: Therfore though we might have a plea to follow the example of others in point of morality, yet there can be no juſt plea to follow the example of others in point of Inſtitutions, there we muſt be ſure to keep to the rule of Gods Word, to look above all things in points of Inſtitution, to what is written and never to make it an argument that ſuch or ſuch people do ſo and ſo. And,
Obſ. 2 Secondly, a ſecond Note is, That it goes neer to the heart of God when his people offend much more than when others offend. Yet let not Judah offend: Judah was the only people of God, the only true Church of God that remained in the world. When Gods own people offend, Oh that goes neerer unto the heart of God than when others do offend. As Chriſt ſaid to his Diſciples, Will ye alſo go away? and as Julius Caeſar ſaid to Brutus in the Senate that came with a dagger to ſtab him, What and thou my ſon Brute, what thou amongſt all others? ſo ſaie God, when thoſe that are profeſſors of Religion, that are his people, that are neer unto him, when they ſin againſt the Lord, what and you alſo? will you alſo come and ſtrike me?
Firſt, There is more unkindneſs in the ſins of Gods people than there Reaſ. 1 is in the ſins of others. This grieves the Spirit of God, others do provoke God, do anger God, but Gods Saints do grieve his Spirit, for grief is out of love, Noteand the more God loves any the more grievous is it unto his heart that they ſhould offend him. The more you love a wife, or a child or a friend, the more doth it go to your heart that ſuch a one ſhould do any thing that might juſtly offend you.
Secondly, There is more unfaithfulneſs in the ſins of Gods people Reaſ. 2 th…n there is in the ſins of others, for they have given up themſelves unto God in another way than others have done, and the heart of God confideth in them more. What thou my friend that hath eat bread at my table, wilt thou lift up thy heel againſt me? And Eſa. 63.8. I ſaid, they are children that will not lye. God confideth in them, and for them to be unfaithful, for Judah to ſin, this goes to the heart of God indeed.
Thirdly, Gods Name is more polluted by the ſins of his people than Reaſ. 3 by the ſins of others. Others, wicked ones offend the will of God, but they do not pollute the Name of God ſo much as his own people do.
Fourthly, The excellency of the graces of the Saints and the excellency Reaſ. 4 of the ſtate wherein they are, makes their ſins to be worſe than the ſins of others; As ſpot of dirt in a ſackcloth is not ſo great an evil as ſpots of dirt and ſtains in a piece of Cambrick or Lawn,ſimile if you have fine cloathes and fine garments and there be but a ſtain comes upon them, a ſpot of dirt, then you will think that a great evil; but there are ſome courſe garments (as your ſafeguards) that you make of courſe things, you care not ſo much though they be ſolid and dirty; So the wicked they are of a courſe thread, their ſpirits are little worth, therefore though they be ſullied and defiled it is not ſo much; but the ſpirits of the Saints they are renewed, they have the Image of God upon them, therefore a ſpot in them is a great deal worſe; As a ſpot of dirt upon an ordinary Deal board is no great evil,ſimile but if there be a curious Image and Picture drawn upon a table, to have that beſmeared is a great deal worſe: ſo if thou art godly thou haſt the Image of God drawn upon thy ſoul, and a ſin, a ſpot in thee is worſe than in others. Therefore what ever others do, yet let Gods people take heed to themſelves that they do not offend.
Yea, the Saints of God they are the very ſalt of the earth, the very light of the world, they are thoſe for whoſe ſake God continueth the world in that way he doth, they are the ſupporters of all, and if they depart from God alſo what will become of the world?
Reaſ. 5 Fiftly, As the ſins of the Saints go neerer the heart of God than the ſins of others, ſo they go neerer to the heart of the Saints. The ſin of one Saint goes neerer the heart of another Saint than the ſin of any other man doth. Offences of brethren amongſt brethren they are the greateſt of all. As Sampſon ſaid to thoſe that came to bind him,ſimile do not you bind me, I care not for the Philiſtines ſo much, only do you not bind me: ſo all the railings and perſecutions of ungodly men are not ſo much as the unkindneſs of the Saints. Unkindneſſes from ſuch as we look upon as godly, go neerer to the heart of thoſe that are godly than all the railings and perſecutions of ungodly men. If others of the Saints, ſuch as are godly, ſhould ſuffer oppoſition, yea if it ſhould come to this that they ſhould ſuffer perſecution from ſuch as they look upon as godly, Oh how would that cut their hearts! Their complaints to their father of this would be ſore complaints indeed.
Applic.The force of this, Though Iſrael do thus, yet let not Judah offend, if it were applied unto us at this time, it would come to thus much, Though Prelates, though ſuch as were ſuperſtitious and corrupt, though they were bitter againſt and did perſecute my ſervants, yet let not ſuch as have profeſſed godlineſs, let not ſuch as have been painful and conſcionable Miniſters, let not ſuch whoſe conſciences have been heretofore tender in many things, let not them offend in any bitterneſs in any harſhneſs againſt their brethren; This will go more to Gods heart and to the heart of the Saints than any offences of any other that ever was heretofore. All the perſecutions of all the Prelates and Papiſts and of all your Popiſh Prieſts and ſuch kind of men, they would not be the thouſand part ſo much as any bitterneſs or harſhneſs from the ſpirits of thoſe that are looked upon as godly againſt the Saints; Eſpecially ſuch as heretofore have profeſt ſo much tenderneſs of conſcience, and have ſuffered ſo much for the tenderneſs of their conſciences becauſe they could not do what they were enjoyned to do, and now if they after they have gotten liberty to their own conſciences ſhould once come to be harſh and bitter againſt others that are godly, Oh how ſad would this be unto God and unto his people! Oh let not Judah offend what ever Iſrael do.
Come not ye unto Gilgal, neither go ye up to Beth-aven.
There are two things to be enquired here.
1. What this Gilgal, and what Beth-aven was.
2. The reaſon of the prohibition, why they muſt muſt not come to Gilgal, nor go to Beth-aven.
The words are ordinarily read and paſt over without any great obſervation, but there is much of Gods mind in them.
For the firſt, Gilgal, Gilgalit was a moſt famous place in the borders of Iſrael, famous heretofore for many things. I know no one place that there are more glorious things ſpoke of than of Gilgal, except Jeruſalem it ſelf. It was famous for theſe things.
Firſt, There was that great Circumciſion after Iſrael came out of the wilderneſs, when God rold away their reproach, from whence it had the name Gilgal. For we are to know that all the fourty yeers wherein Iſrael was in the wilderneſs, none of their children were circumciſed, God was ſo indulgent to his people for that time, becauſe they were to remove up and down according as God ſhould require, they knew not how ſoon, now if their children ſhould then have been circumciſed they could not have carried them up and down ſo readily. But yet it ſee…s it was an affliction, for God ſaith he would roll away the reproach of Egypt from off them and therefore commanded that they ſhould be circumciſed. Now when they came over Jordan, aſſoon as ever they came to ſet foot upon the land of Canaan, or preſently upon it, then God required them to circumciſe their children. And if we obſerve it, it was a ſtrange command, for they were now come into the very mouth of their enemies, and all the people of C…n…an, all the Kings and Princes of the Countrey were gathered together to fight againſt them, and yet now they muſt circumciſe even their fighting men, thoſe that had been in the wilderneſs ſo long, all thoſe that were under fourty yeers old muſt now be circumciſed, and though they were even in the very mouth of their enemies and by reaſon of their foreneſ… after their circumci…ion they could not be able to ſtir out againſt them, yet they mu… come to it. Thus we ſee God will have his worſhip regarded rather than our own ſafety when he pleaſeth.Note And upon this the place was called Gilg…l, the text gives the reaſon, J…ſh. 5.9. This day (ſaith God) have I rolled away the reproach of Egypt from off you, wherefore the name of the place is called Gilgal unto this day. The word is from foreign that ſignifies to roll, the Hebrew letter Gimel being doubled and interpoſed, it is Gilgal. That is the firſt thing obſervable of this place, that there was the great circumciſion.
Secondly, There was the firſt Paſſ-over that was ever kept in the land of Canaan, as appears Joſh. 5.10.
Thirdly, In Gilgal there the Mannah ceaſed, and the …eople were fed with the bread of the Wheat of the country of Canaan; there God gave them that firſt poſſeſſion of Canaan to eat of the fruit of the Land, that they ſhould not have any need of ſuch extraordinary providence of God to feed them b… Manna, but they ſhould eat of the fruit of the land; this was in Gilgal as appears Joſh. 5.12.
Fourthly, There did Joſ…ua pitch thoſe twelve ſtones which they took out of Jordan for a memorial & perpetual remembra…ce of that great deliverance given them by God in drying up the waters of Jordan from before them until they were paſſed over, as appears Joſh. 4.20.
Fiftly, Joſhua himſelf together with the Camp kept much in Gilgal, and that after Jericho was taken, after Ai was taken, after the five Kings were ſlain, yet Joſhua kept there, Joſh. 10.6. Yea after the whole Countrey was poſſeſt yet ſtill he kept at Gilgal together with the Camp, as appears Joſh. 14.6.
Yea in the ſixth place, At Gilgal the Angel of God appeared unto Joſhua, Joſh. 5.13. and told him he was Captain of the hoſt of the Lord, and bad Joſhua looſe his ſhoes from off his feet for the place whereon he ſtood was holy. The Angel of God appeared to tell him that he went before as the great Captain of the hoſt of God to give them poſſeſſion, and the place was holy.
Seventhly, At Gilgal Saul was anointed King and thither he and Samuel often repaired, 1 Sam. 21.15.
Eightly, Gilgal was the place for ſacrificing, the Tabernacle, the Propitiatory was much at Gilgal, as appears 1 Sam. 10.8. and 1 Sam. 15.21. And verſe 33. of that Chapter when Sam…el hewed Agag in pieces, it was in Gilgal, and the text ſaith, It was before the Lord.
Ninthly, At Gilgal Elijah and Eliſha came often, and there they propheſied as 2 King. 2.1. and chapter 4. verſe 38. You ſee how famous Gilgal was, and yet though Gilg…l in theſe Nine particulars was ſuch a famo…s place, God gives his people a charge that of all places they muſt not come to Gilgal. I will give you the reaſon of the prohibition by and by, only I muſt firſt cell you what Beth aven was.
Beth-aven Beth avenwas no other than that Town which ſo often in Scripture was called Bethel, which Bethel ſignifies the houſe of God, and it had that name given unto it by Jacob upon Gods extraordinary appearing to him when he fled becauſe of his brother Eſau, Gen. 28. This place was before called Luz, and it had that name from the abundance of Almond trees which were there, which that word Luz ſignifies; but upon Gods appearing unto Jacob it changed the name and it is called Bethel, the houſe of God; And a very ſweet NoteNote we may have from thence, and that is this, That Gods appearing to his people in any place puts a more honorable reſpect upon it than all the pleaſant fruits that can grow in a place. A Garden or Orchard, if they were fill'd with Almond trees and the moſt pleaſant fruits that can be, yet they are not ſo delightful, they ſhould not be ſo delightful to our hearts, nor would not be if our hearts were right, as the houſe of God, where God appears to us. If God appear to us in any place though it ſhould be a wilderneſs, it ſhould have the honor rather than the moſt pleaſant Garden in the world where we have not the like appearance of God to us. Gods appearing makes that place the houſe of God: where ever God appears, there is the houſe of God, and that will make a place far more delightful than all the beautiful and pleaſant fruits in the world poſſibly can do. Thus you ſee what both places were; but now they are charged they muſt not come thither.Applic. Beth-aven it is no other place than Bethel, and if you will know the reaſon of the change of the name from Bethel to Beth-aven, I ſhall ſhew you preſently in giving you the reaſon why they muſt not come to Gilgal nor to Beth aven.
Now the reaſon why they muſt not come thither, it was, Reaſ. 1 becauſe though they were ſuch famous places before for Gods true worſhip, yet now they were become the primeſt places for Idolatry in the whol land, therefore there is a charge here not to come to Gilgal nor to Beth-aven. So in Amos, 5.5. there you have the like charge almoſt in the ſame words, Seek not Bethel, not enter into Gilgal; there it is called Bethel; though (ſaith God) it hath the name from my houſe, and once there was a glorious appearing of mine there, yet now do not ſeek to Bethel, do not ſo much as enter into Gilgal.
That both theſe places were now very corrupt by Idolatry, I will make that appear too. As I have ſhewed you how famous theſe places were before, ſo I will ſhew you how corrupt theſe places afterward were made.Corruptions of Gilgal. For Gilgal, that place was abominably corrupt, it appears plainly in Hoſ. 9.15. All their iniquity (ſaith God) is in Gilgal, above all places there is the greateſt iniquity committed, and there I hated them ſaith God. It was the place where God loved his people and manifeſted himſelf unto them, but now, there I hated them, I ſaw ſo much wickedneſs in Gilgal that made me hate them now. And it quickly grew to be corrupt, for in Ehuds time the third Judg from Joſhua Idols were then begun to be ſet up in Gilgal; Judg. 3.19. the text ſaith, that Ehud turned again from the quarries that were by Gilgal,foreign of dolore, ſculpere. now that word tranſlated quarries foreign ſome turn it, he came ab Idolis, from the Idols, and ſo the word may be tranſlated; And it ſignifies to engrave, he came from the engravings. There were Idols at Gilgal then. And the reaſon of the corruption that there was in Gilgal was this, becauſe it had been an eminent place, and that place was accounted very holy becauſe of the great things that had been done there, upon which they ſet up their Images there, and put much ſuperſtitious reſpect and honor upon the place. They took the riſe of their reſpect to the place from Gods much appearing there and the great things that had been done there, and now they began to think that place was holy and ſo abuſed it:Note As men are ſubject to abuſe places and to put holineſs in places more than God doth becauſe of ſome ſpecial things that have been done in thoſe places; As we ſee Papiſts do at this time, at the Sepulchre of Chriſt, Oh what a deal of ſtir was there about going to viſit the Sepulchre of Chriſt! And the very Croſs whereon Chriſt was crucified what a ſtir was there about that as if it were more holy than any other piece of wood! One chip of it was counted worth I know not how much; And the Sepulchres of the Martyrs and Cels of the Munks, men have gone many a ſore journey to viſit thoſe places. This is the old vanity of ſpirit that was amongſt the people of the Jews. Whereas the truth is that it is not the place that can ſanctifie a work except it be appointed by Gods inſti…h…on therunto, but if there be any ſanctity in a place it is ſan… …h…y the work, & not the work by the place; and if the work do ſanctifie it, it is but for the preſent while the holy duties are in exerciſing. We may ſay this is the houſe of God, where the Congregation meets for performance of holy duties, but it is only in regard of the work, when the work is done there remains no impreſſion of holineſs upon the place, as if Gods worſhip were not ſo well accepted in any other place as in that. This was the vanity that was amongſt the Jews, they did therefore abuſe the place, Gilgal, becauſe there had been don ſo great things there, and God hated it ſo much the more now, I charge you ſaith he, come not to Gilgal that ſuperſtitious place. They thought becauſe it was a place ſo eminent for many appearings of God, it was therefore the more holy; I do therefore abhor it ſaith God.
Come not to Beth-aven] The reaſon why they muſt not come to Beth-aven appears from the change of the name, it was once Bethel, Corrup…ons of Bethel.and now it is Bethaven, and the difference betwixt theſe two names Bethel and Beth-aven is wide and great, Bethel is the houſe of God, and Bethaven is the houſe of iniquity, the houſe of vanity, the houſe of labor, and the houſe of affliction, for it ſignifies all theſe. That which was my houſe, which I did once own, being corrupted it is no other but the houſe of iniquity, and vanity, and the houſe that brings affliction. Bethaven was one of the places where Jeroboam ſet up one of his Calves, one of the eminenteſt places for the Calves, and he took the advantage of the conceit that the people had of the holines of that place to ſet up one of hi… Calves there, & thought thereby to prevail with the people ſo much the more: now God chargeth them that they ſhould not come there. There was indeed another Town as in Joſh. 7. that before was called Beth-aven, but generally that by Interpreters is made another Town, not that of Bet…el, but this Town here is no other than that Bethel of which we have ſuch often mention in the Scripture. And ſome, as Aquila, Aquilaand Symachus, they turn the word B…thaven, NoteDomus inutilis, an unprofitable place, for indeed ſin and Idolatry make places unprofitable.
Come not to Beth-aven.] From whence we a… to note, Firſt, We muſt take h…d of coming to places that ar…ew-goous to draw us into ſin, Obſer.eſpecially to falſe worſhip. Thoſe places that are dangerous for bodily pollution we muſt take heed of. Prov. 5.8. Remove thy way f… …m…her, and com… not near the door o… her houſe. Do not come ſo much as nigh her door. Say not, why …y not I go ſuch a way? may not I go by he… … mu… not go by her houſe nor … houſe. This is a ſtrange admonition you will ſay; Mark the very words before the admonition, in the ſeventh verſe, Hear me now O ye children, and depart not from the words of my mouth; what are the words of his mouth? Remove thy way far from her, and come not nigh the door of her houſe. Thus wiſdom her ſelf counſels us, Uſe. howſoever many think they may take liberty to themſelves to come neer a temptation, neer to ſuch a place, many have come ſo neer that they have been taken with the temptation;ſimile As you ſhall ſee it ſometimes in your houſes, when you light up a candle, you ſhall have ſome gnats and flies that will flutter up and down the light and at firſt they will keep at ſome diſtance, and then get neerer, till at length they ſinge their wings and loſe their lives too; ſo it is with many, at firſt they think, they will not do ſuch a thing, Oh God forbid they ſhould do ſo and ſo; but they will come nigh a temptation, and be tampering with a temptation and at length they are taken with it and deſtroyed by it. It is dangerous to take liberty out of Curioſity to go to ſee places of Idolatry, with pretence only to ſee Maſs,Curioſity To ſee ſuperſtition the danger of it. and to go abroad to ſee the faſhions of the Countrey. Dinah went abroad to ſee the faſhions of the Country, but ſhe came defloured home; ſo there are many that will go abroad to ſee the faſhions of Countries out of Curioſity; I ſpeak not of going when God calleth us to it, but to go meerly out of curioſity, it is juſt with God that we ſhould come home maimed and not whol as we went. In the Lords prayer we pray that God would not lead us into temptation, How do men mock God when they pray to God daily, Lead us not into temptation, yet they will venture upon temptations, go to brothel houſes, to many places where they know there will be wicked company, yea even thruſt themſelves into wicked company needleſly, only with this pretence, Oh they will take heed to themſelves, and they mean no hurt; Let not that excuſe you,Play-houſes. when you have a temptation to go to wicked places, to play houſes, to brothel houſes, to wicked company, ſatisfie not your ſelves with this, I mean no hurt; but have you any call from God, can you approve it before God and ſay, Lord thou haſt call'd me hither?Tertullian I ſuppoſe you have heard of that ſtory that Tertullian hath of a Chriſtian woman, who being at a play was poſſeſſed of a Devil, and other Chriſtians coming to caſt him out, asked the evil ſpirit how he durſt poſſeſs one that was a Chriſtian? He anſwered, I found her ſaies he in my own place; ſo if we would take heed of the Devil, take heed of wicked places.
Obſ. 2 Secondly, Whatſoever places have been heretofore, yet when they grow corrupt in Gods worſhip they loſe their honor. Rome heretofore hath been a famous Church, as in Rom. 1. Uſe. we find that the faith of Rome was ſpread abroad thoroughout the world, and ſo they will yet plead for the glory of Rome, becauſe once it was famous. But it is no matter what it hath been, what is it now? ſuppoſe it hath been the ſeat of Peter, what is it now? If once they are corrupt in themſelves they loſe the honor of what once they had. Oh let us take heed unto our ſelves in this. It is true, England England.hath alſo been a famous place for Religion, and Travellers that have come hither have bleſſed themſelves, and bleſſed God for ſeeing what they have done, they never ſaw ſo much of God as in England: But if we ſhall corrupt our waies and grow to be Idolaters and ſuperſtitious we may by Gods juſt judgment be made at infamous and vile as any people upon the face of the earth. And ſo it is true of particular perſons, of perſons that heretofore have had much honor among the Saints, have been men of admirable parts and have been uſeful to the Church, it may be temptation prevails ſo much with them, I have had ſuch a name, I have done ſuch and ſuch things, I now may be quiet, I cannot but be eſteemed of for what I have done. But let a man in his younger time or afterward do never ſo worthily in the Church of God or Commonwealth, if he decline afterward he loſeth all his honor both with God and men, and may be as unſavory ſalt, and ſpurned out and troden under foot of men; As Gilgal and Beth-aven though honored before, yet now the people are charged not to come to them. Some men one would have bleſt themſelves before to be in their company in their families, but now grown ſo looſe, ſo ſapleſs in their ſpirits, ſo carnal, ſo malignant, ſo ſuperſtitious, ſo vain,Note that it is dangerous now to come into their company, ſo that now we may even hear a voice from God calling to us, go not into ſuch a mans company, as here, go not to Gilgal. Thus you have theſe words opened unto you and what the mind of God is in them. Come not to to Gilgal, neither go ye up to Beth-aven. It follows.
Nor ſwear the Lord liveth.] Swearing in it ſelf is lawful, yea it is a part of the ſolemn worſhip of God, when God calls for it; And it is ſuch a part of Gods ſolemn worſhip as ſometimes it is put for all the worſhip of God in Scripture, Pſal. 63.12. Iſa. 19.18. Therefore oathes are to be eſteemed ſo much the more ſacred; For as God puts an honor upon prayer, that ſometimes all the worſhip of God is called prayer, He that calleth on the Name of the Lord ſhall be ſaved; My houſe ſhall be called the houſe of prayer &c. So God puts this honor upon Oathes, that all his worſhip hath ſometimes the name of an Oath. Therefore the abuſe of Oaths is much the more vile; & when ſwearing is called for, it ſhould only be by the Name of Lord,An Oath what it implies. we ſhould ſwear by the Lord when it is lawful to ſwear and no other way, for by this we acknowledg the Lord to be the ſearcher of all hearts, the Judger of the heart, the All-ſeeing God, fit to witneſs to al mens waies, and to be an avenger of all their unfaithfulneſs, this we hold forth in an Oath. And here is the reaſon that we muſt ſwear by none but by God, becauſe in ſwearing (I ſay) we do acknowledge him we ſwear by to be the ſearcher of our hearts, the witneſs of all our ſecrets, and the ſupream Judge if we be unfaithful; Now this honor is only due to God whether ſecret or open. God accounteth much of this his honor and will not give it to another. And when we do ſwear by the Name of God, the Life of God is the greateſt title we can give to God in an Oath. It is the greateſt Oath of all,Living God what it implies. God himſelf doth often ſwear by his life, and the Angel ſweareth by the living God. God loveth that his creature ſhould acknowledge him to be the living God for ever, that is to live to reward that which is good, and to revenge that which is evil. And therefore Jer. 4.2. there is an injunction, Thou ſhalt ſwear, the Lord liveth, but it muſt be in truth, in righteouſneſs, and in judgment. And indeed it is Gods mercy to us that he will grant us the uſe of his Name, that he is willing to be called to witneſs to our affairs.
But then you will ſay, why doth God forbid it? In that place of Jeremiah you ſee it is, Thou ſhalt ſwear, the Lord liveth; and here,Ierem. reconciled with Hoſ. You ſhall not ſwear the Lord liveth. How ſhall we reconcile theſe? Thus, becauſe God would not have his Name and this his ſolemn worſhip abuſed by Idolaters; When they were before their Idols yet ſtill they would make uſe of Gods Name and would ſeem to honor God; Oh Jehovah liveth, we acknowledg him and honor him as a living God. This was the guize of thoſe Idolaters, though they forſook the true worſhip of God and his commandement, yet they would ſeem to honor God much, the Lord liveth, and we deſire to honor this living God. Now ſaith God, what do you go on in ſuch waies of Idolatry as theſe and take my Name into your mouths? what have you to do to take my Name into your mouths ſeeing you hate to be reformed? I will have none of this honor from you ſaith God, you ſhall not ſwear any more, the Lord liveth. Applica.Many ſuperſtitious people they will make much uſe of the titles of God in their mouths, and have many expreſſions about God that carry much devotion with them, they will cry out, our bleſſed Saviour, our Lord and Saviour, and the bleſſed God, and honouring the Lord and the like, they will I ſay have many titles of God in their mouths and expreſſions that carry much devotion with them, but God cares for none of theſe all the while they worſhip him according to the traditions of men, after their own inventions, God care… not for all their ſeeming honouring him, for all their devotion, let them appear to men to be never ſo devout, God rejects thoſe devotions when they reject his pure and ſincere worſhip. God loves not to have his worſhip mixed. Zeph. 1.5. there God chargeth them for ſwearing by the Lord and by Malcham, that they would put both together; what is the meaning of that? Malcham there ſignifies, a King, for ſo the Hebrew word doth, and it ſeems that this people, though it is true they would ſometimes call their Idols by the name of King, Honoris gratia, to give reſpect unto them, yet there is ſome probability that in this place more is intended, namely that they would worſhip God, yea but they would worſhip their King too, they would ſwear by God and by Malcham, Zeph. 1.5 Openedthey made their honor of their King come too neer the honor of God; that is one thing (I ſay) that ſeems to be ſpecially intended here, they would not reject the true God, but they would ſet the honor of their King too too neer the honor of the true God. It is true, both are to be honored, but one is to be honored more than the other, and the true diſtance between both in giving honor is duly to be obſerved, and not to jumble them both together, to ſwear by God, and to ſwear by Malcham, & not obſerve the true diſtance between them both; Much leſs to prefer the will of their Malcham their King before the will of their God.Note God cares not for any honor that is given unto him if we make any Competitor with him. It is true indeed God rejects not the worſhip of his Saints becauſe of ſome mixtures of evil,Caution for there are none that do worſhip him ſo but they do mix ſome ſin with it; But now ſuch as chuſe to themſelves ſome way of ſin, that ſet up in their hearts and lives ſome way of ſin, and then think it ſufficient to give God ſome outward ſervice and to put off God ſo, while at other times they follow their own …uſts, ſuch worſhip God rejecteth, therefore ſaith the Lord here to theſe Idolaters, You ſhall not ſwear, the Lord liveth. It follows.