Lectures Upon Hosea 1-4

HEtherto we have spoken of their first kind of Idolatry, that is to say, their consulting with Idols: The second followeth, which is their worshipping of them, by offering unto them sacrifices and oblations: Unto which is annexed the punishment which is inflicted upon them, for both the one and the other. Verse 13. They sacrifice upon the tops of [Verse 13] the mountains, and burn incense upon the hills under the Oak, and the Poplar tree, and the Elm, because the shadow thereof is good; therefore your daughters shall be harlots, and your spouses shall be Whores, &c. The which words contain two parts: the first is an accusation of sin: the second is a denunciation of punishment. Their sin was their Idolatrous worship, which also was performed in places prohibited by God's express commandment. They sacrifice upon the tops of the mountains: Where he more plainly showeth what he meant by the spirit of fornications in the former Verse, namely, that they had forsaken the Lord and his true worship, together with the place unto which it was appropriated, and committed spiritual whoredom with their idols, which they erected to themselves upon every hill and mountain.

So that here he accuseth and condemneth them of a double sin; the first was their Idolatry, whereby they worshipped God in Idols and Images of wood and stone, contrary to the express Word of God, both in the second commandment and else where: the second was that they worshipped in prohibited places; for the Lord had expressly charged them that they should offer their sacrifices in no place, but in his Tabernacle and Temple, and that they should erect no other Alters, but the Alter for the burnt offerings and for the incense, which himself had caused to be made, and placed first in the Tabernacle, and then in the Temple, as appeareth. Deut. 12. 11. 13. 14. 2 Chro. 7. 12. Exod. 20. 24. Deut. 27. 5. 6. 7. Ios. 22. 10. 16. 19. Both that he might hereby restrain them from will-worship, and also that he might typically teach them, that as they had but one Temple to serve in, so they had but one God to serve; as they had but one Alter for their sacrifices, and one for their incense, so there was but one Mediator which sanctified all their oblations, and perfumed all their prayers, whereby they became like sweet odors in God's nostrils.

But they neglected the commandments of God, and erected altars, and offered sacrifices upon the hills and mountains; imitating therein the heathenish Gentiles, who erected their Temples in woods and groves upon the tops of hills, according to that:

Whereof also their Temples were called Phana, because in respect of their high situation they were eminent and conspicuous; to which they were moved by these considerations, because being more stately & majestical, they thought them more fit for divine worship, and also because they thought these places in regard of their eminency nearer unto heaven, which is the place of God's chief residence, wherein they preferred heathenish will-worship and their own natural reason before the express word of God.

And this was that idolatrous superstition, which is so often condemned in the books of the Kings & Chronicles; namely, that they did worship in the groves and high places, yea & kings otherwise godly & religious, are blemished with this note of disgrace, that they suffered such kind of worship, and did not cut down the groves, and utterly demolish these idolatrous places. Thus Solomon sinned in erecting an high place for Chemosh the abomination of Moab, in the mountain, &c. as appeareth 1 King. 11. 7. And thus the Israelites daily provoked God's anger against them, as we see both in this place & in diverse others. Esa. 57. 7. Ier. 2. 20. Ezek. 6. 13.

It is further added by way of more particular description that they burned incense upon the hills, under the Oaks, & the Poplar tree, and the Elm; and the reason moving them thereunto is adjoined, because the shadow thereof was good, the meaning is that they sacrificed and burnt incense in their groves, and made choice for this purpose of such trees, as were most pleasant, and by reason of their broad and thick leaves, most fit to cast a delightful shadow, which would not only shelter them from the schorching heat of the Sun, but also stir up in them a kind of superstitious devotion. The which also was increased by a conceit which they had of the trees themselves; for as they put more holiness in the hills then in the valleys, so also in one tree more then in another, in respect of the diverse idols, unto which they were consecrated, according to that:

That is, the Poplar tree is most acceptable to Hercules, the Vine to Bacchus, the Myrrh tree to Venus, and the Bay tree to Apollo.

Whereby the Prophet showeth, that they were utterly fallen away from the true religion to Paganism and Heathenish superstition and idolatry; for which sins they were much more inexcusable, both because for them principally the Lord had cast out the nations before them, and also had given them express and straight commandment, that they should utterly demolish and deface all these idolatrous monuments, destroy the places wherein the nations served their God's, upon the high Mountains, and upon the hills, and under every green tree, and overthrow their altars, and break down their pillars, and burn their groves, hew down the graven images of their God's, and abolish their names out of the place, Deut. 12. 2. 3. and 7. 4. 5.

So that they could not pretend ignorance for their excuse, being sufficiently instructed both by God's works and also by his word, and therefore it is manifest, that being wholly carried away with a spirit of fornications they committed these sins proudly and presumptuously against God's Majesty, preferring human inventions and their own superstitions before God's revealed will.

Nevertheless some color of excuse they had to blind their own judgments, gagge their consciences, and to stop the mouths of all reprouers, namely, because the shadow of these groves and trees was good, that is, both pleasant and profitable; pleasant both in respect of the delightful shade, and the sweetness of the air, which usually accompanyeth such places, and profitable not only for the enlarging their devotions, but because they were thereby also preserved from the scorching heat of the sun, with which the people of those countries were sometimes molested, and so fitted as they thought with more alacritrie to perform their religious services.

So that the cause why they transgressed God's commandment was as it seemeth their good meaning, whereby they imagined that by taking their own courses, they should be much better fitted for his service, then by following his direction in his word; which in truth was nothing else but carnal and abhominable pride in them, whereby they thought themselves wiser then God himself, and preferred their own will-worship and human inventions, before God's revealed will.

And thus have we seen what their sin was, as it is here plainly expressed; the which also in the same words is much aggravated: first, in that they did not only seldom fall into this sin, but made it an usual and common practice, & this is signified by the Verbe here used in the original, which being in the second Conjugation of Actiues, doth imply the frequency of the action, as Tremellius observeth; as also where he saith, that they sacrificed on the mountains and hills, in the plural number, and under the Oke, Popler, and Elm, whereby he intimateth that the Israelites were not contented to commit this Idolatry in one or two places, or upon some few Altars, but they had many hills, many groves, many Alters, & many Chapels and Temples, which they had erected in every part of the Land. Wherein it seemeth they gloried as though they were in better case, and much to be preferred before the Jews, seeing they had but one Temple, & one Altar for sacrifices, and another for sweet incense, where as they had great variety and choice of Temples and Alters for their devotions.

Secondly, their sin was aggravated by their shameless impudency, for they did not commit their spiritual whoredoms in secret corners, but in the eye of the world in most eminent places.

Lastly, in that they were not abashed at their wickedness, but rather justified it by pretending their good meaning, advancing themselves before all who had not aspired to the same degree of sin, and that through affected and willful ignorance, for their practice was repugnant and opposite to the express word of God, which was not only committed unto them in writing, but also faithfully expounded and zealously enforced by God's true Prophets.

And this was the people's sin: their punishment followeth, whereof there is two degrees: the first, that he would punish them in their family with shame and reproach: the second, that he would with-hold the means, with which such abuses should be reformed, whereby they were discredited and disgraced. The first is contained in these words, therefore your Daughters shall be harlots, and your Spouses shall be Whores. The which words some understand as the fruit and effect of their Idolatry, both because spiritual whoredom is usually finished and perfected with corporal adultery, as appeareth in the example of the children of Israel, seduced by the daughters of Moab: Num. 25. 1. 2. 6. and also because husbands and fathers gave their wives and daughters fit occasion and opportunity to play the harlots, whilst they absented themselves in the hills and groves about their Superstitious devotions, yea, and provoked them also by their bad example, when under color of Religion they gave themselves to all uncleanness, as it is the usual practice of Idolaters.

But I rather expound these words, as the punishment the Lord threateneth to inflict upon them for their Idolatry; namely, that he would punish their spiritual whoredom with carnal whoredom, and because by their frequent Idolatries, they had grievously dishonored his name, therefore he would disgrace and dishonor them, by causing their houses to become stews, and their daughters and spouses, or daughters in Law (as the word may indifferently signify) to become strumpets and common harlots. The which punishment the Lord inflicted upon the Gentiles, who because they turned the glory of the incorruptible God, into the similitude of the image of a corruptible man, and of birds, &c. therefore God gave them up to their own harts lusts, unto uncleanness and to defile their own bodies amongst themselves, &c. as it is, Rom. 1. 23. 24. Where we are to observe that the Lord punisheth one sin with another, not by infusing corruption, or by provoking unto wickedness, but only by with drawing his grace, and by giving men over to their own vile affection.

Now this punishment by the Law of requital, is proportionated unto their sin, for as the Idolaters did rob God of his honor to give it unto Idols, so the Lord threateneth to spoil them of their honors, and to expose their names to infamy and reproach, by suffering their wives and daughters to play the Harlots; and because being his spouse and children they prostituted themselves to idols, and exceedingly grieved him by their Adulteries, therefore he would vex them also, by suffering their wives and children to defile themselves with Adulterers, that so by their own grief, they might learn how much they had grieved the Lord with their spiritual fornications.

Whereby the Lord showeth, that in the day of his visitation he needeth not to seek far for means of revenge, seeing he could make them their own executioners, and their nearest and dearest friends the instruments of his wrath, to inflict on them deserved punishents.

And this is the meaning of the words. The doctrines [The doctrines.] which arise out of them are these. First, we may observe that the Lord condemneth it as a great sin, not only when men serve him with a false and Idolatrous worship, but also when the manner, Ceremonies, and circumstances are repugnant unto his word So the Israelites are here accused and condemned, not only for their will-worship and superstition in the service of God it self, but also because they failed in respect of the place; for whereas God had straightly charged them, that they should publicly worship him, by sacrifices and oblations in his Tabernacle and Temple only, they contrariwise erected Alters and offered sacrifices upon the hills and mountains. So Nadab and Abihu were presently consumed with fire which came out from God, because they offered strange fire, though they worshipped the true God, and that in other respects, with such service as he required. Thus Saul was rejected, and Uzziah was smitten with the Leprosy, because they usurped the Priests office.

The reason whereof is this, because the Lord is author of that commandment which concerneth the circumstance, as well as of that which concerneth the substance, and is no less disobeyed in the one then in the other. Neither doth the Lord so much respect the matter, or object of the transgression where about it is made, as the mind of the transgressor, and the neglect, or contempt of his commandment. For example in the sin of our first parents, he did not respect the eating of the Apple, but their disobedience to his precept, their pride, infidelity and rebellion. He did not regard the gathering of sticks on the Sabbath day, but the contemptuous breach of his commandment, which he had published immediately before. In a word, all the ceremonies of the law were in themselves matters of no such necessity, but forasmuch as the Lord had commanded ceremonial duties, as well as moral, and exercised the Churches obedience in them both, therefore it was a great sin to contemn the ceremonies and cerimoniall worship, because the commandment of God was transgressed herein, as well as in the neglect of moral duties. And this is that which Samuel told Saul, when he labored to extenuate his sin, that disobedience was as the sin of witchcraft, and to transgress God's express commandment willfully though in a small matter, was as Idolatry in his sight. 1 Sam. 15. 23.

The use hereof serveth to teach us, that we submit our selves to be ruled by the prescript rule of God's word, as in all our actions, so especially in performing the duties of his worship and service, neither declining unto the right hand nor to the left; for to do more then he requireth is superstition, and to do less, profaneness. As therefore it was a sin in the old Law, to offer sacrifice in any other place but in the temple, because God had restayned his public service to that place alone; so it is a sin of superstition in the time of the Gospel, to put more holiness in one Church then in another, seeing now Christ hath abrogated the ceremonies of the Law, and made all places alike, requiring this alone of us, that in every place we lift up pure hands, and worship God in spirit and truth, as it is, John. 4. 23. 24.

And as they superstitiously sin, which put difference in places dedicated to God's public worship and service, seeing in his word he hath taken such differences away, so they likewise offend, who confound public & private worship, together with the places allotted to either of them, because god in the scriptures hath distinguished them. For example, when God requireth public worship on his sabbaths in the assemblies and congregation, it is a sin for any man to neglect this, though he offer unto God his private service at home by reading and praying. So whereas God in his public service requireth unanimity and uniformity, it is a sin for any in the assembly to distract himself from the rest, and to make a rent in these holy exercises; as to read privately when the Minister with the congregation prayeth publicly, or to pray when he preacheth. For if it be an absurd kind of vnmanerlinesse, to speak to our better whilst he speaketh unto us, because such confusion hindereth both our hearing and understanding, or whilst he conferreth with us about important affairs, to turn from him & talk with another; then is it no less absurdity to speak unto God in prayer, whilst he speaketh unto us in the Ministry of the Word, or when he dealeth with us about businesses of no less moment then the salvation of our souls, to turn from him and give our selves to private reading.

Secondly, we are taught hereby not to extenuate our sins, by alleging that the things wherein we offend are but trifles, and matters of small moment; for the main evil in sin is the transgression of God's commandment, & the evil disposition of the sinner. Now God's commandment is broken in small matters, as well as in great, and a man may show more malice and wickedness in committing a sin but light in it own nature, when as it is committed upon knowledge, against the conscience, presumptuously, & contemptuously against God's majesty, then another who falleth into a grievous sin which is not aggravated by these circumstances. What smaller matter in it self then to eat an apple? yet here in our first parents did grievously sin, because they transgressed God's express commandment, and shown gross infidelity and pride in this action. What less matter then to gather a few sticks upon the Sabbath day? yet because it was an action of contempt against God's majesty, who in his law had newly forbidden it, it was a more heinous sin in God's sight, then David's murder & adultery, because the one proceeded from malice of heart and profane despite of God, the other from the frailty and infirmity of the flesh.

The second thing to be observed, is the spreading leprosy of idolatry, which if it once have infected us, though it seem but a small specke or spot at the first, it will in short time over spread the whole body. At the first through Jereboam's instigation the Israelites erected Idols but in two places of the land, namely Dan and Bethel, but as we see, it so increased in a small time that idols were erected and worshipped almost in every hill and mountain, and under every green tree, as appeareth in this place. The like example we have in the papists at this day; in former times they only erected images in Churches, to put them in mind of Christ, and of the Saints, but when they had thus far transgressed God's commandment by their will-worship, they did not stay here, but have also given unto them divine worship, & have multiplied their idols and images in number far above any heathens and pagans; the cause hereof is, the corruption of man's nature, which is exceedingly addicted to this idolatry and superstition, partly through grosenesse of understanding, affecting a palpable deity and divine worship, which is subject to the senses, and partly through pride, preferring his own inventions and will-worship, before the will of God revealed in his word.

The use hereof is, that we do not only flee from idolatry in the grosest kind, but also that we shun the first beginnings thereof, for if in the least degree we give way unto it, we shall from one degree ascend unto another, till we come to the highest; partly because we are naturally possessed with a spirit of fornications, which carrieth us headlong into this sin, and partly because the Lord will give us up to a reprobate sense, and to be deluded with strong delusions, if we do not embrace and love his truth, but incline to will-worship and Idolatry.

The third thing to be observed is, that our good intentions in God's service, which have no ground in his word, are nothing else but will-worship and superstition. The Israelites made choice to worship in the groves and under the green trees, because the shadow thereof was good, that is, because they thought these pleasant places and delightful shade in the sweet and open air, were most fit and convenient for religious worship: but because this their good intention was contrary to God's word, which restrained public service & sacrifices unto the Temple at Jerusalem, their good meaning could not privilege them from the just censure of Idolatry and Superstition. So Aaron in a good intention made a golden calf. Exod. 32. 1. 5. But it was condemned and punished as gross Idolatry. Gideon in a good intention made an Ephod of the Midianitish pray, but it was an occasion of Idolatry, and the ruin of his house; and Micah's mother in a good intention made a moulten Image, Judge. 17. 3. and Micah himself consecrated one of his sons to be a priest unto it, Verse. 5. and entertained a Levite for the same purpose, with the like good meaning, and yet nevertheless all this was but gross superstition and Idolatry in God's sight.

The use hereof is, that we be not deluded with this conceit, that the Lord will accept of any manner of service, so it proceed from a good meaning & intention, for if it have no warrant out of God's Word, but be repugnant thereunto, whatsoever our meaning and intention be, it is but will-worship, superstition and Idolatry in God's sight. And therefore we must not examine what we intend, but what God requireth; not what we like as most fit and couenient, but what is pleasing unto God. And this examination is to be made not according to our own phantasies and carnal wisdom which as the Apostle saith, is enmity against God, but according to the canon and rule of God's word, which that we may the rather do, let these reasons persuade us: first, because the Lord hath straightly forbidden and condemned all manner of will-worship, and in his service hath precisely restrained us to his word for our direction. Deu. 5. 32. Take heed that you do as the Lord your God hath commanded, turn not aside to the right hand nor to the left, And 12. 8. Ye shall not do after all these things, that we do here this day, that is, every man what seemeth him good in his own eyes. And Vers. 32. Whatsoever I command you, take heed you do it, thou shalt put nothing thereto nor take ought there from. So Numb. 15. 39 Pro. 30. 5. 6. Ezech. 20. 18. Col. 2. 20.

Now the causes why the Lord doth so earnestly forbid all manner of will-worship, are principally two: first, it doth exceedingly derogate from his wisdom, when as men do not think his laws sufficient for their government & direction, but labor to perfect them by their own inventions, as though they were wiser then God himself. Now if it be an odious thing to an earthly prince that his subjects should take upon them to alter, or add, or detract from his Laws, or instead of submitting themselves to be governed thereby, should make their own will a law, though they should make never so fair a show of their good meaning & intentions; then how odious and abhorninable a thing is it for us, thus to demean our selves towards God who is infinite in wisdom, and the supreme king of heaven and earth.

Secondly, because where will-worship and human inventions are entertained, there soon after the true worship of God is expelled and banished, for such is the averseness of man's corrupt nature towards the true worship of God, and proannesse unto human inventions and superstitions, that when they are both together, he nourisheth and maketh high esteem of will-worship, as being the birth of his own brain, and utterly neglecteth God's pure and sincere service, which in his word he hath prescribed, as though it were the child of a stranger. And this is a notable fruit of pride and self love, when as men prefer the wisdom of the flesh before the wisdom of God, and their own inventious before his commandments. The which was the sin of the Scribes and Pharisees, who as our Savior charged them, made the commandments of God of no authority, whilst they established their own traditions. Mat. 15. 16. And whilst they were over busy in tithing Mint, Annis, and Commin, they were wholly negligent in the weighty matters of God's Law, as Judgment, Mercy and Fidelitie, as it is, Mat. 23. 23.

Secondly, it behooveth us to embrace God's pure and sincere worship prescribed in his word, and to avoid will-worship & our own superstitious devotions, because when we have spent our time and even tired our selves in these things all our labor will be spent in vain. So the Lord himself saith, Mat. 15. 9. In vain they worship me, teaching for doctrines men's precepts. And the Apostle saith that human inventions and traditions, as touch not, taste not, handle not, do perish in the using. Col. 2. 22. For if we would have any wages for our labor, we must do the Lord's work which himself hath commanded, otherwise he will demand of us, as he did of the Israelites, Isaiah 1 12. Who hath required these things at your hands. And will say unto us, as he did to the Priests and people of Israel, Zach. 7. 5. When ye fasted and mourned did ye fast unto me? did I approve it? and when ye did eat and drink, did ye not eat and drink for yourselves? should ye not hear the words which the Lord hath cried by the ministry of the former Prophets? &c. The reason hereof is plain, for as the Lord hath appointed us to travail, so also he hath appointed our way, out of which whosoever turneth aside, the faster he goeth the further he is from the end of his journey, and so spendeth his labor not only in vain but to loss. This is the way walk in it. If we would offer our bodies a living sacrifice, holy and acceptable unto God, which is our reasonable serving of God, we must not follow our own inventions nor human traditions, but labor to find out what is the good will of God, acceptable, and perfect, as it is, Rom. 12. 1. 2. And if we would do good works indeed, we must not follow our own fantasy, but God's commandments: for we are created unto good works in Christ Jesus, which God hath ordained that we should walk in them, as it is, Eph. 2. 10.

Lastly, this may restrain us from Will-worship and superstition, in that whatsoever our good meaning & devotion is, yet in truth whilst we offer unto God superstitious & idolatrous service, we do not worship the Lord but Satan, the unclean spirit, & chief author of this spiritual whoredom. So when the Israelites worshipped idols, and offered sacrifices unto then, howsoever they pretended that they worshipped the true Jehovah in them, yet the Lord plainly saith, that they did not offer unto God, but unto devils. Deut. 32. 17. So Psal. 106. 37, They offered their sons and daughters unto Devils. And the Lord plainly saith, that whilst they worshipped their images in the wilderness, they did not offer unto him, whatsoever they pretended, as it is, Amos. 5. 25. The reason hereof is plain, for whose will we observe, them we obey; and their servants we are, to whom we yield obedience, as the Apostle showeth, Ro. 6. 16 But the will of God is, that we should worship him in spirit and truth, according to the prescript rule of his Word, turning aside neither to the right hand nor to the left; the will of Satan is, that either we do not worship God at all, or that we worship him with our own will-worship & superstitious devotions; and therefore they who leave the sincere and pure worship of God, and will not obey his revealed will, but serve him with their own inventions & human traditions, they may be truly said notwithstanding their good intentions to worship the devil, rather then the true God.

The fourth thing to be observed is, that the Lord doth not only punish sin with punishments properly so called, but also doth punish one sin with another, not by infusing wickedness, or by tempting, that is, alluring or provoking men unto sin, for God thus tempteth no man, as it is, I am. 1. 13. But by withdrawing his grace, and giving them over to be misled by their own corruption. Thus he punished Pharaoh with hardness of heart, not by making it hard but by denying the oil of his grace, whereby it should have been softened. Thus he tempted David to number the people, 2 Sam. 24. 1. because his wrath was kindled against Israel for their sins. Thus he punished the Gentiles Idolatry, by giving them up to their own vile affections & to a reprobate sense. Rom. 1. And thus in these latter days, because men will not love and embrace his truth, he sendeth amongst them strong delusions, that they should believe lies. 2 Thes. 2. 11. And this is the most grievous punishment which can be inflicted in this life; for other punishments through the blessing of God, are usual means to bring us unto him, by true repentance, but when we are punished by adding sin unto sin, we do more and more fly from him. Other punishments are sharp eye salves, to make us see our misery, that we may be moved to sue for God's mercy, and do make us loath sin, when as we feel the smart, and see the cursed fruit which it bringeth forth; but by this punishment men's understandings are darkened, and their hearts hardened, and their consciences seared, and so multiply their sins, and increase in fearful manner the measure of their condemnation.

More particularly we here learn, that the Lord punisheth spiritual whoredom with corporal uncleanness, even as contrariwise he punisheth carnal adultery with spiritual fornication. Of the former we have an Example in this place, and in the Israelites, who joined with the Moabites, first in their Idolatry, and then in filthy whoredom. Yea, and in our own times the Lord punisheth the spiritual fornication of the Whore of Babylon, the Church of Rome, by giving them up to vile affections, and to all kinds of abhominable filthiness, which maketh them infamous throughout the world. Of the latter we have an example in Solomon, who being unmeasurably addicted to the sin of uncleanness, and therefore given over of God to his own lusts, was seduced by his strange wives to commit also with them spiritual whoredom with their Idols.

The use of the general doctrine is, that we carefully take heed least we securely lie under that heavy punishment, whereby God punisheth one sin with another; otherwise we may easily deceive our selves and think our state happy when it is most miserable. When the Lord layeth upon us corporal punishments, our very sense and feeling putteth us in mind of our sins, and with a kind of urgent necessity forceth us to sue for God's favor by unfeigned repentance: but for the most part we are insensible of this heavy punishment, through the pleasing sweetness of sin, and the blindness of our understanding in spiritual things. But the more difficulty there is in the matter, the more circumspection let us use in watching over our selves; and when God's word teacheth us, that God is just in punishing of sin, and our own consciences tell us, that we have grievously offended; if we have no sensible punishments laid upon us for our sins, in which we lie without repentance, let us observe, if the Lord do not punish us by this other way, namely, by giving us over to security and hardness of heart, and to commit sin upon sin without any remorse or touch of conscience.

Now the best means to prevent this judgment is, to make a holy use of God's more gentle chastisements, to be moved thereby unto true repentance, for usually the Lord doth not inflict upon his Church this fearful punishment, till they have often neglected and despised his fatherly corrections, whereby they should have been reclaimed. So long as there is any hope of amendment, the Lord useth his rod of chastisement, but when they will not be reformed, but desperately sin against God, the Lord casteth his rod aside, thrusteth them from under his discipline and government, and suffereth them to run on in their own wicked courses.

The use of the particular doctrine is, that we embrace God's pure worship and service, and do not defile our selves with Idolatry, superstition, and our own will-worship, for if we dishonor the Lord by our spiritual whoredom he will dishonor us by suffering those of our family to disgrace and discredit us by their corporal whoredom. If we vex and grieve our gracious husbands, by prostituting our souls and bodies to commit spiritual uncleanness with Idols, he will vex & grieve us by suffering our wives & daughters to become harlots, and by turning our houses into common stews.

Lastly, we may here observe, that the Lord never wanteth means to execute his judgments; for to say nothing of his own absolute power, whereby he is able to destroy the sinner with a word of his mouth, he hath whole armies of his creatures ready to be the instruments of his wrath. So that when men provoke his anger, he cannot only raise their enemies against them to bring them to destruction, but even their familiar acquaintance; yea even the children of their own body, and their wives who lie in their bosom are ready to be the executioners of God's vengeance when he appointeth them. When he meant to bring a judgment upon the house of Ahab, he could make the tutors and governors of his children, to become their executioners. When he purposed to cut off proud Sennacherib, he could use his own sons Adramelech and Sharezer, to take away his life; and though David had had no other enemy which might have been God's scourge to correct his sin, his own son Absalom will not be wanting to chastise him, so far forth as God permitteth; yea if the sinner had neither friend nor enemy to execute God's vengeance, he can make them to become their own executioners, as we may see in the example of Saul, Achitophel, Judas, Nero, and many others.

The use hereof is, that we do not by our sins, provoke God unto anger, seeing we are not stronger then he, as the Apostle speaketh; for besides his own strength whereby he is able to destroy us every minute, he hath the help of all his creatures, yea he can use our own strength for our utter overthrow, and make our best patrons and protecters to become our murderers.

Secondly, it serveth to show the extreme folly of those who labor to please men more then God, and to hazard the loss of his love, by committing of sin against their knowledge and conscience, rather then they will hazard the loss of the love of some carnal friends, seeing if they had done that which is upright in God's sight, they should hereby have some assurance of God's love, who hath the harts of men in his hand, and can make their enemies to become their friends; whereas on the other side when they provoke God's wrath by their sins, he can easily make those whom by evil means and wicked policies they have made their friends to become their mortal foes, and the instruments of his anger, to take just vengeance on them for their sins.

AND thus much concerning the first degree of their punishment: the second followeth, Verse 14. I will [Verse. 14] not visit your daughters when they are harlots, nor your spouses when they are whores: for they themselves are separated (or do separate themselves) with harlots, and sacrifice with whores, therefore the people that doth not understand shall fall. In which words are contained their punishment, and the cause thereof: their punishment is particularly expressed in the first words, I will not visit your daughters, &c. and then upon the inferring of the cause, it is in more general sort repeated and ratified in the last words, therefore the people that doth not understand shall fall. The cause of this punishment is expressed in these words, for they separate themselves with harlots, and sacrifice with whores.

And these are the parts: the exposition followeth. Some of great learning and judgment, do read these words by way of interrogation thus, should not I punish your daughters because they play the harlots? &c. as though he should say, I will most certainly punish them, and I appeal to your own consciences whether it be not just that they should be punished for their uncleanness. The which interpretation they embrace because they think that it could not stand with God's justice to suffer their adulteries to go unpunished.

But howsoever this exposition be agreeable with the analogy of faith, and is not contrary to the circumstances of the place, yet I prefer before it our own translation; first, because it better agreeth with all antiquity: secondly, because it more fitly accordeth with that which went before, and that which followeth. For before he said that he would punish the spiritual whoredom of the Husbands and Fathers, with the corporal Adulteries of the Wives and Daughters; and now he further showeth the means whereby he would inflict this punishment; not by infusing this wickedness into them, or by inclining or urging them to commit these sins, but by not only with-holding his grace which should stay them, and so leaving them to their own natural corruption, which in it self was most prone to this uncleanness, but also by denying to chastise and correct them for their sins, whereby they might have been restrained or reclaimed from them, the which impunity would be an occasion through their corruption, to make them more securely to go forward in their wickedness. And because it might seem hard that the God of justice should, when sin abounded, make a non-sizes, and tolerate such wickedness: he showeth in the next words the cause hereof, namely, that he suffered their Wives and Daughters to live in whoredom and uncleanness, that hereby he might punish with reproachful infamy and shameful disgrace their Husbands and Fathers, because they committed both carnal and spiritual whoredom against him.

Yea, but howsoever it was just with God to punish the sins of the husband and fathers, with the sins of the wives and daughters, yet how can this stand with his justice not to punish their sins also? I answer that we are not to understand these words generally and absolutely, as though he would inflict upon them no kind of punishment, or at no time visit them for their sins. For it is said, that whoremongers and adulterers God will judge, Heb. 13. 14. but more specially, that he would not lay upon them that kind of punishment which is called chastisement and correction, whereby God restraineth his children from sin, or reclaymeth them by repentance when as they are fallen into it; and that he would not punish them as yet, but would suffer them to go on in their sins, until thereby he had punished the sins of their husbands and fathers, and then when the measure of both their wickedness was full, he would overwhelm them all in an universal deluge of his judgments, both in this life and the life to come.

And this was their punishment: now the cause is annexed; for they separate with Harlots, and sacrifice with Whores: which words some read also with an interogation, and do expound them thus: should not I punish your daughters because they are harlots? &c. Because they, that is, their fathers do separate, that is, make choice with their harlots at home of their best and fattest things, which they may offer with their Whores publicly under show of religion. But this exposition seemeth forced and far fetched, that the Lord should punish the daughters and wives whoredoms, because the fathers and husbands joined with harlots in their Idolatry, besides that addition of separating the fattest things for Idotrous sacrifices, standeth but upon bare conjecture; to say nothing of the interrogation and changing of the natural signification of the particles, where no necessity urgeth and constraineth. And therefore I rather choose another exposition, which better agreeth with the words of the Text, and with the drift of the Prophet in this place. For whereas before he had said he would not by his punishments restrain their daughters and wives from their adulteries, whereby they were utterly disgraced, and their houses made infamous; in these words he justifieth this his heavy punishment, by showing that he had just cause to inflict it. For there was no reason why their name and reputation should be in any account with him, seeing they themselves had no regard of his glory, but had shamefully dishonored his holy name by making an apostasy from him and his true Religion, and committing both carnal and spiritual whoredom with their lovers.

And this is the general meaning and main drift of the Prophet, the which will more evidently appear in the more particular examining of the words. Where first we are to note that in this speech there is a change of the person, for in the beginning he said, your daughters, &c. In which tenor if he had proceeded he should have added, for you separate yourselves, &c. but he turneth his speech from them and useth the third person, for they separate, &c. the which howsoever it is usual in the writings of the Prophets, yet it seemeth this conversion of speech is purposely in this place affected; for by turning from them he showeth his indignation and detestation of their sin, as though they were so defiled with their corporal and spiritual whoredoms, that they were not worthy to be spoken unto from the Lord.

It is further added: for they separate with harlots, &c. the original word Paradh, which is here translated Seperate, is as some think derived from Peredh, which signifieth a Mule, which is so named because amongst all the beasts they are most adultrous and lustful, howsoever they do not generate. And therefore Drusius thinketh the latin word diuidunt most fit to express the meaning of it, which sometimes signifieth the act of uncleanness. So Plautus in Aulular.

By this phrase then is signified both their spiritual and corporal whoredom; their spiritual whoredom which is here principally understood by way of Allegory consisted herein, that they separated and divided themselves from the Lord their true husband, by breaking the bond of marriage, forsaking his true religion, and prostituting themselves to commit spiritual whoredom with their idols. Which spiritual fornication well deserved to be punished with corporal adultery, that as they dishonored God by the one, so the Lord should cause them to be dishonored by the other. Their carnal adultery by themselves committed may here also be implied, as an effect of the spiritual, in which respect also they made diverse kinds of separation with their harlots. For they separated themselves from their lawful wives, to join with harlots, and separated their harlots from their Husbands, to join with them, and both together separated themselves from the company of men, because this vice of whoredom lurketh in corners, and loveth the veil of night and darkness which hideth from the eyes of men her foul deformity and ugly filthiness.

And I do the rather expound these words in this general sense, both because they may well bear it, and also because this spiritual and carnal whoredom are seldom severed, it being an usual paradox with idolaters to judge the sins of uncleanness to be venial, as we may see in the example of the Israelites in former times, and in the Papists at this day, whose devotions and superstitions are so polluted with carnal filthiness, that all Christendom doth take knowledge thereof. Now in this respect also it was just with God to punish them with the adulteries of their wives and daughters, for seeing they had defiled and deflowered other men's wives and daughters▪ it was a just and proportionable punishment, that theirs also should grind unto other men, as Job speaketh.

Now this their sin is more plainly signified in the next words, where he saith, that they did sacrifice with whores: Where he showeth that as their harts were divided from God, and joined both with their spiritual and carnal lovers, so they made profession of their apostasy and adultery in their open practice; for as they secretly committed carnal whoredom with their strumpets under color of religion and devotion, so they openly joined with them in their spiritual adultery and idolatry, by sacrificing unto their idols. And here again I expound the words both of corporal and spiritual filthiness, because as their sacrificing is expressed plainly, and not by Allegory, so we are to understand the other word (their whores) not by Metaphor, but in it own signification. And therefore as by their sacrificing is signified their spiritual whoredom, so by their sacrificing with harlots is implied also their carnal uncleanness.

And thus I have shown both their punishment and the cause thereof: now in the last words is contained a further reason, why they should be thus severely punished, and then their punishment is in some general terms repeated and ratified. The reason is, because they were a people that did not understand, that is, a people not only destitute of the knowledge of God and his true Religion, but also so besotted in their superstitions, and so wholly possessed with affected ignorance, and willful indociblenesse, that neither God's Word, nor his works, his mercies nor his judgments, would make them to see their sins or bring them to repentance.

Where he taketh away an objection, which might be made by the hypocrites, namely, that it would not stand with the justice of God to deal so severely with the people; for they had a good meaning in all their devotions, and if they failed in the manner of worshipping God, it was through ignorance, and therefore to be excused. To which objection, the Prophet seemeth to answer, that they were ignorant indeed, and by reason hereof they fell into all manner of sin, but their ignorance did not excuse their faults, neither was it self to be excused, seeing they contemned the means of knowledge and remained ignorant, because they would be ignorant, and affected the darkness of superstition, more then the light of God's truth.

The punishment denounced is, that they shall fall; that is, because they are indocible and will not by any means be informed in the right course, therefore the Lord will give them over to their own blindness of mind, that so they may go on in their superstition and Idolatryes, and remain perplexed in their reprobate errors, until at length they stumble, and fall into the pit of utter ruin and destruction.

And this is the meaning of the words: The Doctrines [The doctrines.] which arise out of them are these. First, we here learn that it is a fearful judgment of God upon either a Common wealth or family, when as he suffereth sin and wickedness to abound, and doth not restrain men by his punishments, nor reclaim them by his corrections: And contrariwise that it is a sign of God's love and fatherly care over those whom he doth chastise with manifold afflictions for their sins, that so he may reclaim them from their evil ways; whereas if they should flourish in their wickedness, it would be a notable means to hearten them in their sin, and to make them securely to go forward in their evil courses, without ever calling themselves to a reckoning.

And this may appear both by testimonies of Scripture, by Examples, and by Reason. For the first, the Apostle Paul saith, that the Lord doth suffer with long patience the vessels of wrath prepared to destruction, to show his wrath, and to make his power known, that is, he suffereth them to go on in their sins without punishment, that when they abuse his patience and long suffering as encouragements in their wickedness, he may have just occasion to manifest his power and wrath in taking due vengeance on them. So when the Israelites did go on in their sins, and would neither be reformed by his mercies, nor his judgments, he threateneth that he will correct them no more. Isaiah. 1. 5. Wherevpon it would follow, that being left unto themselves, they would desperately and securely live in sin, for when as God doth not visit men for their sins, they go forward in them, as though they should never be called to a reckoning, as it appeareth. Ecclesiast. 8. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the Children of men is fully set in them to do evil. So the Lord rendereth this reason why the people did not reverence, nor fear him, nor remember him, nor his word, Isaiah. 57. 11. Is it not (saith he) because I hold my peace, and that of long time, therefore thou fearest not me?

But on the other side it is a notable sign of God's mercy and love, when as he crosseth us in our wicked courses, and will not suffer us to prosper in our sins, that being by these afflictions discouraged in our evil ways, we may return back, and prevent his heavy judgments by true repentance. To this purpose the Apostle saith, that when we are judged, we are chastened of the Lord, that we should not be condemned with the world, 1 Corinth. 11. 32. And therefore he maketh it a sign of God's love, and an argument of our adoption, when as we are chastened of the Lord. Hebrew. 12. 6. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; And on the other side concludeth, that those who live in sin and are not chastised they are bastards, and no sons. For as impunity causeth these to go on in wickedness to their destruction, so affliction howsoever for the present it is not joyous but grievous, yet it is profitable, because it helpeth to mortify our sins, and bringeth forth the quiet fruit of righteousness unto them which are thereby exercised, as it is, Hebrews 12. verse 10. 11.

This also appeareth by examples. When the Sodomites lived in their sins, he suffered them still to enjoy their pleasures and abundance, and never reclaimed them from their wickedness by his chastisements, but suffered them to continue in their sins till the cry of them ascended into heaven, and called for that last and fearful vengeance, whereby they were utterly destroyed. So he suffered the Canaanites to possess that pleasant land, which flowed with Milk and Honie, in great peace and security, till the measure of their sins being full, he poured out upon them the full Viols of his Wrath. So Dives lived in all pompous pleasures, till Death brought him into hell torments. And thus Job doth at large describe the great prosperity of the wicked, even to the time of their funerals. Job. 21. 7. to the 13. And David often observeth how exceedingly the wicked flowrished in their wickedness, even to their utter destruction. Psal. 37. 35 and 73. 3. 4. 5. 12. &c.

But the case of God's Children and Seruaunts is far otherwise, for when they sin the Lord doth chastise them for their amendment, and will not suffer them to go on in their sins to their destruction. We read but of one sin which Noah committed, that is to say, his sin of drunkenness, and yet the Lord punished it by exposing him to the derision of his own wicked son; so we read but of three crimes which holy David fell into, though he were a King exposed to manifold temptations, his adultery, murder, and pride in numbering the people, and yet the Lord suffered none of the three to go uncorrected, for he punished his adultery committed in secret with another's man's wife, by letting his son defile his concubines in the sight of all the people; his murthering of his servant, with the death of his child, and by not suffering the sword to depart from his house, his numbering of the people, by an exceeding plague and pestilence; so that if David a man according to God's own heart, do but step a side out of the way of righteousness, the Lord is ready to whip him into it again, by the scourge of afflictions; and that not for want, but in the abundance of his love, because he should have no encouragement to go on in sin, which would bring him to destruction. And this David himself well knew, and therefore saith, that before he was afflicted he went astray, but being afflicted he kept God's word. Psal. 119. 67. And therefore he saith, that it was good for him that he had been afflicted, seeing hereby he had learned God's statutes, verse 71. And Psalm 94. 12. He pronounceth them blessed whom God doth chastise and teach in his Law. So the Lord telleth David that if his son Solomon sinned he would chasten him with the rod of men, but his mercy should not depart from him, 2 Sam. 7. 14. giving us to understand that he will not let his children escape in their sins without correction, and yet nevertheless remaineth merciful unto them. Finally, howsoever the gentiles were suffered to go on in their idolatry, and to flourish in their sins; yet as soon as his own people Israel did leave his pure worship and follow Idols, he did severely punish them as appeareth, Exod. 32. and in the History of the Judges and Kings.

Lastly, this appeareth by clear evidence of reason: for as impunity is a manifest sign that God giveth men over to go on in their sins to their destruction, because he denieth them the means, whereby they might come to the sight of their sin, and unto true sorrow for it; so it is a good sign that God loveth us, as his Children, when he useth us like his Children, that is, correcteth us for our faults, and affordeth unto us the means whereby we may be reclaimed. We are so blinded with carnal security and self love, that we cannot see our transgressions and iniquities, and afflictions are that sharp, but yet sovereign water, which helpeth to the recovery of our sight; when as therefore the Lord denieth to afflict us living in sin, what doth he else but leaveth us to our own natural blindness, to go on in our sins, till we fall into the pit of destruction? They are those precious salves, which serve to draw out the core of our corruptions, and those wholesome, though unpleasant potions, whereby we are purged from our sins; when as therefore the Lord afflicteth us, he intendeth to cure and purge us, but when he with-holdeth these means, his purpose is, to let us fester and rot in our sin, and to let us abound in these gross humors, which will bring the sickness and death of the soul unto us; they are those purging fires, which purify us from the dross of our corruptions, and therefore when the Lord casteth us into them, his purpose is to make us pure gold, fit for his treasury of eternal happiness, but when he letteth us alone in the dross of our sins, his meaning is to let us rust and canker, and to cast us away as refuse silver.

The use hereof serveth to confute the vain brags of the Papists, who boast of the glory, pomp, riches, and the flourishing estate of their Church; using it as an argument of God's love towards them, and of the truenesse of their Church and Religion, that they are blessed with great prosperity, and on the other side objecting the cross and manifold persecutions which the professors of the Gospel are subject unto, as a reproach to their Religion. But seeing so many sins are not only committed, but also tolerated, yea, defended and countenanced in that Church, their immunity from afflictions and punishments can be no sign of God's Love, but rather that in his heavy displeasure, he hath given them over as a desperate cure, and because by no means they will be reclaimed from their Superstitions, Idolatryes, Adulteries, and other enormious crimes, that therefore they are given up to a reprobate sense, and to their own filthy lusts, that so committing sin with greediness, they may treasure up against themselves wrath against the day of wrath, and of the declaration of the just judgment of God.

And the like use also may secure Worldlings make of this Doctrine, who bless themselves in their sins, because they are not crossed in their evil courses; seeing nothing ought to be a greater terror unto them then this, that the Lord leaveth them to themselves, and with-holdeth from them this wholesome means of their amendment.

Lastly, it serveth for the comfort of God's Children, when as they are sharply afflicted for their sins, seeing this is no sign of God's hatred and of their rejection, but rather of his Love and Fatherly care over them, which causeth him to lay upon them these chastisements, that hereby they may be reclaimed from their sins, and not suffered to run on in their evil courses to their destruction.

The second doctrine which we here learn is, that if we do neglect our duty to GOD, he will make those who owe us duty, to neglect this duty when we most expect it; and if we dishonor him by our sins, he will cause us to be dishonored and disgraced, not only by our enemies and strangers, but also by our nearest and most familiar friends. So because the people of Israel, who professed themselves the spouse and children of God, did by forsaking the Lord their husband and father, and adhae • ing unto Idols, grievously dishonor his holy name, the Lord layeth upon them a proportionable punishment, that their wives and daughters should neglect to them all love, conjugal duties, and filial obedience, whereby they should not only inwardly be vexed and grieved in their minds, but also outwardly in their names be exposed to infamy and reproach.

The like example we have else where in the book of God; when Noah neglected the duty of temperance and sobriety towards God, his wicked son Cham neglected the duty of reverence towards him. When Eli was so indulgent towards his sons, that he would rather displease God, by suffering them to dishonor his name, then he would displease his sons by giving them due correction, whereby they might have been reclaimed from their sins, they neglected all duty to their father, contemned his holy admonitions, and so brought shame and reproach upon the whole family. For the Lord caused in one day not only the glory to depart from Israel, when the Ark was taken, which chiefly redounded to the dishonor of Eli, who then was the Judge of Israel, but also took away his sons, which were to be the glory of his house, and together with them the office of the Priesthood, and so made him inglorious both in the Common-wealth, Church, and in his own private family. The like may be said of David, who because he dishonored GOD, and caused his holy name to be blasphemed amongst the Gentiles, by his sins of adultery and murder, as also by his indulgency towards his Children, whom he not only corrected not, but not so much as reproved; the Lord punished him not only as he was a King, but also as he was a Father, by suffering both Children and Subjects to neglect their duty: and as both by the sword of the Children of Ammon and his own uncleanness he had dishonored God; so the Lord used both the sword and filthiness of his own Children to his dishonor and disgrace. For Ammon his Son defiled Tamar his Daughter, and then Absalom murdered Ammon, because his Father had not as he ought duly punished his abhominable filthiness. And then again when as justice was not executed against Absalom for his murder, according to God's Law, he lived to the dishonor of his Father, who had not given glory to God by inflicting deserved punishments for sin, defiling his Concubines in the sight of the people, and thrusting him for a time out of his kingdom, with extreme peril of his life.

The use of this Doctrine serveth, first, to teach us, that above all things we labor in the performance of all holy Dueties, to advance the glory of God's holy Name, whereby it will come to pass, that the Lord will be careful of our honor and reputation, and so guide and direct by his holy Spirit all those who belong unto us, that they shall perform all good Dueties which may both credit and comfort us. Whereas on the other side if we dishonor God by neglecting such duties as he requireth, he will withdraw his spirit, and give over our inferiors to their own unnatural stubborness and perverseness, and then they by neglecting all good duties will dishonor and disgrace us. 1 Sam. 2. 30.

Secondly, from hence we learn, whence originally proceed all disorders and enormious Crimes in families, namely, because the chief heads neglect their duty towards God, and so dishonor his holy Name. It is an usual complaint which soundeth in every man's ears in these our days, that children are undutiful to parents, stubborn and disobedient, and that Servants were never so negligent in performance of all duties towards their superiors; and men wonders to see such a great difference between these times and those which went before.

But if we would go to the fountain of these evils, and find out the core of all these corruptions, we shall find that howsoever inferiors cannot be excused, yet the fault is principally in the Superiors and governors. Either because they neglect their duty towards them, from whom they expect duty, as by being like Eli indulgent, not correcting the vices of their Children, and so honoring them more then God, or by being loose in their government, or lewd and scandalous in their example; or finally because they do not like Abraham instruct their family in the ways of the Lord themselves, nor take care that they may be instructed by others; and so living in ignorance, and neglecting all duties which they owe to God, it is no marvel that they are undutiful and disobedient to parents and governors, seeing the love and fear of God is the fountain of all love and duty towards men. Or if so be men can plead not guilty in all these indictments, yet if they be arraigned at the bar of God's judgment, and have their own consciences produced as witnesses against them, they will be forced to confess, that they have ben exceeding negligent in performing all good duties towards God himself, and through their coldness, backwardness, want of zeal, and disobedience, they have been wanting to God in the advancement of his glory, and contrariwise have dishonored his name and scandalized their profession; and therefore it is most just with God that he exposeth them to shame and reproach, by suffering their children and servants to live in such infamous sins and rebellious wickedness, as disgrace and discredit the whole family, without any inward restraint of his spirit, or any outward stop by afflictions and punishments.

Thirdly, whereas he saith that this people who did not understand, that is, who continued ignorant of God and his will should fall, and be overwhelmed with God's judgments, hence we observe that ignorance will not free us from punishment, but rather will make us to be swallowed up of vengeance in the day of wrath. For the better understanding whereof we are to consider what ignorance is lawful and good, and what is sinful and wicked, what ignorance excuseth and extenuateth sin, and mittigateth punishment, and what doth aggravate them. And first, we are to know that there is a lawful and commendable kind of ignorance, when as we do not presume to understand above that which is meet to understand, but that we do understand according to sobriety, as God hath dealt to every man the measure of Faith, as the Apostle speaketh. Rom. 12. 3. And when as we leave the secret things not revealed in God's word to the Lord, and earnestly labor to inform our selves in those things which are revealed as it is Deut. 29. 29. not curiously prying into God's hidden Mysteryes, but rather drawing before them the curtain of reverent ignorance. For example it is no sin to be ignorant of God's secret will and counsel, and of his works before the Creation, of the orders and degrees of the Angels; or not to comprehend by a clear and distinct knowledge the Mystery of the Trinity, the hypostatical Union of Christ two natures; nor the Union between Christ and his Church; seeing some of these are not manifestly revealed, but as it were, in a dark Myrrour; and some being infinite and incomprehensible, can no more be comprehended by our shallow understanding, then the whole world can be grasped in a man's hand, or the main Ocean can be contained in a nut-shell.

The sinful ignorance is of two kinds: The first, necessary: the other voluntary and affected. Necessary ignorance is either that darkness of understanding, and blindness of mind derived from our first Parents, which is one of the branches of original sin; or that actual ignorance which continueth in us after we come to years, when as we are deprived of the means of knowledge, both which cannot be excused, much less defended, in that we are ignorant of those things which we ought to know, and that through our own default, as being guilty of the sin of our first Parents: for God in them endued us with a clear light of knowledge, but we in them did fall into sin, and thereby put out the light, and defaced the image of God in our understanding.

But howsoever this ignorance is the evil of sin, and not the evil of punishment alone, as some have imagined, yet it doth excuse other faults and sins, and also lesseneth the punishment. It doth excuse wholly a fault before men, when as it is committed through necessary ignorance, all means of knowledge being wanting; but before God it doth not wholly excuse and acquit us for the reasons above alleged, but only in part, and as the schoolmen speak, it freeth us à tanto non à toto, that is, it lesseneth our sin and punishment but doth not wholly take them away: so our Savior saith, that the servant that knew not his masters will, and did commit things worthy of stripes, should not altogether escape unpunished, but should be beaten with fewer stripes, Luke 12. 48. And that Ti • e and Sidon who wanted those means of knowledge which Chorazin and Bethsaida neglected, should not altogether be acquitted in the day of judgment, but more easily punished. Math. 11. 21.

But yet this also is to be held with this caution and reservation, that we understand it only of primary and simple ignorance, and not of that necessary ignorance which is a just punishment of sin; namely, when as men being enlightened with the knowledge of God and his truth, are for with-holding of this truth in unrighteousness, and not loving nor embracing it, given up of God to a reprobate sense, to blindness of mind, and to be seduced and besotted with errors and strong delusions. Which was the case of many of the Israelites in this place, of the Gentiles, Rom. 1. 18. 28. and is the state of many in these days, as it was foretold, 2 Thes. 2. 10. 11. For this ignorance is so far from excusing other sins, that in it self it is damnably desperate; for howsoever in regard of the absence of means it is for the present necesarie, yet if we respect the first causes thereof it is willful and obstinate.

Now whereas it may be objected, that the Apostle saith unto the Gentiles, that the Lord did not regard the times of their ignorance. Act. 17. 30. we are to know, first, that it is not taken simply but comparatively, that he did not regard so much their sins committed in the time of ignorance, as those which they should commit after the manifestation of his truth: and secondly, that the speech is not legal, showing what God would exact in the rigor of his justice, but Evangelical, namely, that he would not impute those sins of ignorance unto them, but bury them in Christ's death and obedience, so that now they would embrace him as their Savior by a lively faith, and bring forth the fruits hereof in unfeigned repentance, forsaking their former ignorance, and the sinful fruits thereof, and laboring after knowledge and holy obedience.

The other kind of ignorance which is affected and voluntary, when as men continue ignorant, because they neglect and contemn the means of knowledge offered unto them, is so far from excusing other sins, that it doth much aggravate them, as being it self in a desperate degree of sin, and also the cause of much other wickedness; for therefore they refuse to know their masters will, because they are desperately resolved not to obey it, and will not understand, because they will not be hindered in their course of wickedness. Of such the Psalmist speaketh. Psal. 36. 3. He hath left off to understand, and to do good, or least he should do good. And as this doth aggravate men's sins, so also it doth increase their punishment, and augment the fearful measure of their condemnation. But of this I have already spoken, and therefore I will here pass it over.

The use hereof is that we do not labor to hide our sins under this broken veil of Ignorance, or extenuate our faults by pretending that if we do offend, it is because we are ignorant, and know no better, for our ignorance after that we have so long enjoyed the light of the Gospel, cannot be necessary, but voluntary and willful, because we neglect or despise the means of knowledge; and therefore this ignorance will not excuse us, but rather aggravate both our sin and punishment.

Lastly, we here learn, that when the Lord hath used all means both by his word and works, his benefits, chastisements, and more gentle punishments, to bring a people to Knowledge, Faith, and Repentance; and they nevertheless neglecting and contemning these means, do continue in willful Ignorance, gross Infidelity, and secure Impenitency; then the Lord will give them over to their own wicked courses, and suffer them to fall head-long both into the evils of sin, and the evils of punishment. For Example, he will give them over to the blindness of their minds, to run on in Errors, Heresies, Superstition, and Idolatry; to the perverseness of their wills, to refuse the good, and choose the evil, to their own vile affections, to commit such abhominable wickedness, as nature it self, though much corrupted abhorreth and detesteth, and even to a reprobate sense, that they may heap sin upon sin, and treasure up against themselves wrath against the day of wrath. And when he hath often assayed fatherly corrections, and light afflictions, to amend them, and they will not be reformed, he will cause them to be overtaken by his fearful plagues and heavy judgments, and in the end plunge them into the gulf of destruction and eternal condemnation. An Example hereof we have in this place, for when the Israelites would not understand, nor be reformed, neither by God's Word nor works, his mercies nor judgments, the Lord caused them to fall and to be over-whelmed with most fearful punishments. When the Gentiles would not serve God according to that light of nature, which he had given unto them, he gave them up to their own vile affections, and to a reprobate mind. Rom. 1. When the Lord giveth unto men means of knowledge, and they refuse instruction, then he will pronounce that fearful sentence. 1 Cor. 14. 38. If any man be ignorant, let him be ignorant. If he long affordeth the means of regeneration, and yet men continue in their unrighteousness, and natural corruptions, he will leave them to themselves, and pass upon them that difinitiue sentence. Apoc. 22. 11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still. If he in his patience and longsuffering, do give unto sinners long time of repentance, and also graciously affordeth unto them the means of their conversion, then is there nothing to be expected but utter destruction and desolation, if by all these means they will not be reclaimed. So when the people of Judah grievously sinned, the Lord having compassion on his people sendeth his Prophets to call them to repentance: But when as they mocked the Messengers of God, and despised his words, and mis-used his Prophets, then there being no remedy, the wrath of the Lord was kindled against his people, and he delivered them into Captivity, and made their Land desolate, as appeareth. 2 Chron. 36. 15. 16. 17. And in the time of our Savior Christ, when as they stopped their ears against his gracious call, and would not understand the great work of Redemption wrought by him, which was so evidently declared, both by his Word and works, he pronounceth against them the fearful sentence of desolation and destruction. Luk. 13. 34. 35.

The reason hereof is, because the Lord the most wise Physician of our souls, will not loose his labor, by ministering his Physic to such Patients whose diseases are desperate, and therefore when they willfully refuse to be cured, rend in pieces his prescripts, pull off his plasters, and reject those wholesome Potions which he ministereth to purge them from their corruptions, and to restore them to their spiritual health, he giveth them over to themselves to die and perish in the sickness of their souls.

Secondly, as the Lord hateth all other sin, so his soul abhorreth the contempt of his Word, which he hath appointed to be the means of the conversion and salvation of all sinners. And therefore if his sword of the spirit will not make a separation between us and our sins, he will make it a sword of vengeance and destruction, to cut us off in his fierce wrath. For it is never drawn out but it accomplisheth either the work of his mercy, or of his judgment. So the Lord saith, Isaiah. 45. 23. I have sworn by my self, the word is gone out of my mouth in righteousness, it shall not return, &c. And 55. 11. So shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. So the Apostle saith, that God's word is the savor of life to them that are saved, and the savor of death to those that perish. 2 Cor. 2. 15. 26.

The use hereof serveth to teach us, that with all careful diligence we make profitable use of the means which the Lord hath given us, both for the enlightening of our understandings, and the reforming of our lives. For if having the word of God purely and sincerely preached, we continue in willful ignorance, and will not understand, if being allured by God mercies, and enforced by his judgments, wherewith diversely at diverse times he hath exercised us, we notwithstanding continue in our impenitency and security, what remaineth but that the Lord should give us over as a desperate cure, and suffer us to run on in the course of sin, until at length we fall into the pit of destruction in this life, and into the bottomless gulf of condemnation in the life to come?

AND thus much concerning the former part of this Chapter, in which I have shown are contained diverse bills of Indictments against the rebellious and apostate Church of Israel: now because they were desperately suncke in their wickedness, and past all hope of recovery; In the second part of the Chapter he laboreth to persuade with the house of Judah, that they should not join with them in their sins, nor be seduced by their evil example to make the like Apostasy, least accompanying them in their defection and rebellion, they were also made partakers of their punishments.

And this is the Prophets main drift and scope in the second part of this Chapter. The parts thereof are two: The first is an admonition to the house of Judah, to avoid the sins of the Israelites. The second containeth certain reasons to enforce it, taken both from the heinousness of their sins, and the greatness of their punishments. The admonition is expressed, verse 15. Though thou Israel play [Verse. 15] the harlot, yet let not Judah sin: Come not ye into Gilgal, neither go ye up to Beth-auen, nor swear, The Lord liveth. In which admonition he doth first ingenerall dissuade them from imitating the Israelites in their sin, and especially from their Idolatry and Apostasy; and then he dehorteth them from certain special means, whereby they might easily be brought to communicate with them in their impiety, namely, joining with them in irreligious society, and intermingling God's pure worship with their superstition and Idolatry.

The general disuasion is contained in these words: Though thou Israel play the harlot, yet let not Judah sin, as if he had said, although thou Israel being wholly possessed with a spirit of fornication, art so desperately addicted to idolatry and spiritual whoredom, that there is no hope remaining that ever thou wilt be reclaimed, yet let not the Lord be as it were robbed of both his sons in the same day, O let not Judah who is not as yet come to that desperate degree of sin, be seduced by your bad neighbor-hood and evil example, and derive the same guilt of iniquity upon himself; for so the word Assam usually signifieth such a fault or guilt as is derived from one to another, the one being the motive and impulsive cause of the other sin.

The ground of this disuasion was the dangerous estate of the people of Judah, first in regard of their near neighbor-hoode with these idolatrous Israelites, who were ready to seduce them both by their example and allurements; the which is implied in the first words, Though thou Israel, &c. As though he should have said, seeing thou Israel which art so near a neighbor and kinsman to Judah, art so defiled with idolatry, that there is great danger least thou should poison them with thy contagion, yet let Judah carefully take heed to avoid thy leprous infection. Secondly this amplyfieth their danger, that they were already tainted with their superstition and idolatry, which through their natural corruption and proanes unto this sin was apt to spread further and further, and therefore like a good Physician he laboreth to cure their ague in the first fits, and to stay them from falling any deeper into this sickness of sin. And to this purpose he admonisheth them that they should not imitate the Israelites in their Idolatry, but purge away their dregs of superstition, wherewith they were already corrupted, and restore God's pure worship in his Temple amongst them, by the office and Ministry of his true Priests and Levites.

Now howsoever this admonition did principally concern the people of Judah, yet the Prophet doth here publish it to the Israelites, speaking of Judah in the third person, as being absent: And this he doth because he was a Prophet purposely sent to the house of Israel, to call them to repentance, and therefore he admonisheth the people of Judah in their hearing to take heed of their sins, and to retain amongst them God's pure worship, partly that he might hereby make them ashamed of their sinful state, which was a just cause why their brethren should shun their company, and partly that by a certain kind of emulation he might draw them likewise to repentance.

And this is the meaning of the general disuasion, whereby he dehorteth them from imitating their sins: In the next words he dissuadeth them from the means, by the use whereof they might be entangled in their sins; and these are two: the first was their frequenting of places dedicated to Idolatry: the other joining with them in their superstitions and idolatrous service, in which they intermingled the worship of God with the worship of idols, and the commandments of God with their own inventions. The first means is contained in these words, Come not ye into Gilgal, neither go ye up to Beth-auen.

For the understanding whereof we are to know, that this Gilgal was a town scituate near Ierricho, on the east part thereof beyond Iordaine, which was exceeding famous amongst the people of Israel and Judah, for there the Ark of God first rested after they were entered into the land of promise; there Joshua erected an Alter in perpetual remembrance of that famous miracle, whereby Jordan was divided, so that the Israelites passed through on dry ground; there the Israelites were first circumcised after they came into the land of promise, and the shame of uncircumcision was taken from them; from whence also it had it name Gilgal or Galgal, which signifieth to take away, as appeareth, Joshua 5. 9. There also they first kept the feast of the Passover; there the Manna ceasing the people did first eat the bread and fruits of the land; there the Angel appeared to Joshua, commanding him to put off his shoes, because the place was holy, Joshua. 5. 15. And here also Saul the first King of Israel was anointed. By all which memorable accidents in this place it was much ennobled amongst the people.

By the other place Beth-auen, we are here to understand Bethel, of which name there were two towns, the one belonged to the tribe of Benjamin, as appeareth, Ios. 18. 22. the other to the tribe of Ephraim, as is manifest, Iud. 1. 22. The which in former times was called Luz, which name it had from the abundance of Almonds which there grew. But when Jacob rested there and saw the vision of Angels ascending and discending upon the Ladder, he changed the name, and called it Beth-el, that is, the house of God, as appeareth, Gene. 28. 19. This Beth-el is here understood, and is called Beth-auen, not that they were both one City, for besides this Beth-el, there was another town near adjoining unto it, which was called Beth-auen, Joshua. 7. 2. and 18. 12. 13. But the Prophet doth here call Beth-el Beth-auen by way of reproach; because of the idolatry which was there committed, for as it was first called Luz, and then because of Jacob's vision Beth-el, although there was another City of that name. So contrariwise, when it was abused to idolatry, the name was changed and called Beth-auen, that is, a house of vanity and idolatry, for an idol, and vanity, or nothing, are used the one for the other. So Hos. 6. 8. Gilead is a city of them that work, Auen, that is, iniquity, vanity, or idolatry. So 1 Corint. 8. An idol is nothing, or a vain thing. So that the meaning is, as if he had said, it is unworthy now the name of Beth-el, the house of God, because it is consecrated to idolatry, and therefore let it be called Beth-auen rather, that is, a house of vanity, impiety, and idolatry.

Now the reason why Judah is forbidden to ascend into these places was, because they were consecrated to idolatrous worship. For when Iereboam took upon him the government, as on the one side he saw that it was necessary to have a place for the public service of God, because religion is the surest bond of all good society and government, so on the other side consulting with no better a counsailour then human wisdom, he thought it dangerous to his state, that the people should go up to Jerusalem, least having too much familiarity and intercourse of friendship with the men of Judah, his people should be drawn to make a defection from him to the kingdom of the house of David. And therefore he resolved upon this course, as the safest, to appoint in his own country some places for the public exercises of Religion. Now because there seemed to be some difficulty to with-draw the people from the Temple which was expressly appointed by God for this purpose, unto other places which were as expressly prohibited, therefore in wicked policy he made choice of such places as were most famous, and unto which the people were most devoted, for some special privileges which they had had in former time, that hereby he might blind their judgment and allure their affection. Now none seemed fitter for his purpose then these two: seeing Gilgal was in special account with the people, because of all those memorable things there done, of which I have already spoken, and especially in respect of the appearing of the Angel, who also said that it was holy ground, though in truth this was spoken not in regard of the place it self, but in regard of God's glorious presence at that time. And Bethel was esteemed not only in respect of the name, but also in that formerly Jacob had there erected an Aulter, and offered Sacrifices, as appeareth. Gen. 28. The which also was a strong motive to persuade the people, who are in themselves inclinable to imitate the example of their forefathers, seeing they had such an holy Patriarch for their President. Although in truth this was no good reason, though it were plausible enough, to move them to this practice, seeing that was but an extraordinary act of Jacob, not to be imitated, especially seeing by the express Law of God, his public worship was restrained to Jerusalem, and therefore they were not to look what Jacob did, but what the Lord commanded in his Law.

Nevertheless, these colors served to bleere the eyes of the people, and to bring them unto a superstitious conceit of these places above other, and therefore he made choice of these places and erected groves, and Temples, and Aulters for the worship of God in Idols. Concerning Beth-ell there is no question, for it is plainly said that Jeroboam erected his Idols in Beth-ell and Dan. 1 King. 12. 29. As also else where: for Gilgal though there be no such direct Testimony, yet it may clearly be proved, that it was a place famous, or rather infamous for the impious Idolatry there committed, as appeareth. Hos. 9. 15. and 12. 11. Amos. 4. 4.

The reason then why the Prophet doth so earnestly forbid the people of Judah to come at Gilgal and Beth-auen was, not only because they were consecrated unto idolatry, and therefore in this respect dangerous, in that by frequenting these Idolatrous places, they might easily be seduced to join with them in their false worship, but also because there was more peril of these places then of others, in regard of that reverend estimation the people had of them, for the reasons abovesaid. And this also was the cause, why he specially maketh mention of these two places, under which he comprehendeth all the rest of like quality, because as they were more famous then either Dan or any other of the high places, so also in respect of their credit with the people, much more dangerous.

Now in the form of the prohibition, we are further to observe, that he doth not only prohibit them to sacrifice in these places, but not so much as to ascend or go unto them, not that it was not lawful for them to come into these places for their civil affairs, and worldly businesses, but by this strait prohibition, he implieth that he would as little as might be, have them to frequent the company of Idolaters; but especially, that it was altogether unlawful for them who professed God's true Religion, to be present at their idolatrous sacrifices and other solemnities, whereby in time they would be seduced to imitate them in their superstitions.

And thus we have seen what was the first means of idolatry, the other is that they should not join with them in their religion, which consisted of true and false worship mingled together; In these words, nor swear the Lord liueeth. In which words he doth not forbid the lawful use of an oath, which being made in truth, righteousness, and judgment, is a part of God's worship; which is expressly commanded in his word, as appeareth, Deut. 6. 13. and 10. 20. Ier. 4. 2. But only restrayneth them from imitating the practice of the Idolatrous Israelites; who joined the worship of God prescribed in his word with their own inventions, and superstitions, and though they served idols yet swore not only by them; but also by the true Jehovah, as appeareth plainly, Amos. 8. 14. They swear by the sin of Samaria, and say thy God O Dan liveth, &c. So Zeph. 1. 5. the Lord threateneth his judgments against those in Judah, who did worship and swear by the Lord, and swear by Malcham, The sin therefore which is here forbidden is, their joining a true oath with false worship, and the service of God with the service of idols. So that these words have reference to the former, after this manner; if ye go to Gilgal and Beth-auen to communicate with idols in their idolatry, do not presume to swear by the Lord, nor to make profession of his religion; for he cannot abide that there should be any mixture of his true worship with idolatry, nor that the same mouth should swear by his name, and call upon idols. Neither doth he here simply forbid them to swear at all, but that they should not use this form, the Lord liveth. As though he should say, if ye worship Idols swear by them also, if ye will, but have nothing to do with my name in your oaths, unless you turn from your idolatry. And according to this sense the words may fitly be read (as a learned Hebritian hath observed) by a disjunction after this manner, Come not at Gilgal, or swear not the Lord liveth.

Now under this one particular part of God's service by an 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 between idolatry, and any part of God's true worship. So that the Lord requireth of them the same thing which Elias required afore times of the Israelites, 1 King. 18. If Baal be God serve him, but if Jehovah be God serve him, that is, you are at your choice whether ye will serve, but the Lord will no longer endure that you should halt between both. So Psal. 50. 16. Math. 6. 4. Ezech. 20. 39. 40. [The doctrines.]

And thus much concerning the meaning of the words. The doctrines which do hence arise are diverse: First we may here observe that as the Lord giveth over those whose estate is desperate and incurable to run on in the headlong course of sin, to their destruction. So contrariwise where there remaineth the least show of hope he never forsaketh his people, but useth all means to bring them to Repentaunce, that they may be saved. An example hereof we have in this place, for when the people of Israel were past cure, he causeth his Prophet to labor with the men of Judah for their reformation, who were not so deeply sunk in rebellion. So when neither the heavenly Sermons, nor wonderful Miracles of Jesus Christ, would draw the Jews to repentance, he causeth the Apostles to preach the Gospel to the Gentiles, that they at least might be gathered to his Church, and that hereby in an holy emulation the Jews also might be converted to the Faith. So although the Land of Judah was exceedingly defiled with sin, so as from the crown of the head unto the sole of the foot there was nothing sound in this politic body, yet doth he when they professed open enmity, call them to a parley, offering unto them reasonable conditions of Peace, namely, that if they would turn unto him, by unfeigned repentance, he would make their scarlet sins as white as snow. Isaiah. 1. 18.

Now the cause hereof is not in any desert of sinners, who having already by their sins provoked God's fierce wrath, rather merit his heavy punishments; but in the Lord himself, who is of such infinite mercy, that he desireth not the destruction but the conversion of sinners, & would have all men to be saved, and come to true knowledge and unfeigned repentance, as appeareth. Ezech. 33. 11. 1 Tim. 2. 4. And to this purpose he sendeth his Prophets to call them, and multiplieth his benefits to allure them, and also visiteth their sins with gentle chastisements that he may reclayme them, yea, and after they have long had these means of conversion, the Lord in infinite patience is content to wait their leisure, as it is. Isaiah. 30. 18. and never bringeth utter destruction, till there be no remedy, as it is said, Chro. 36. 14.

The use hereof serveth, first to confute the practice of the Brownists, who leave and forsake the Church of Christ for some small spots and little wrinkles, their Ministers refusing to preach, and the people to hear in our congregations. But herein they nothing resemble the Lord, whose children they would seem to be, who when the Church of Israel had made a fearful apostasy from God's true religion, and was wholly defiled with superstition, idolatry, and all wickedness, and obstinately continued in these sins, notwithstanding the manifold and continual means which the Lord used to call them to repentance; yet still he sendeth his Prophets unto them, to teach, admonish, and reprove them, that they might be brought to amendment; and when as they desperately persevered in sin, and were now past all hope of recovery, he causeth his Prophet to admonish the Jews, to avoid their sins and punishments, when as their state also was exceedingly corrupted.

Secondly, it serveth for our comfort and encouragement, if that now at the length we will forsake our evil ways, and take hold of the means of our conversion, whilst God offereth them unto us. For howsoever we are sunk deep in our rebellion, and have many ways provoked God's wrath, continuing in our sins, notwithstanding the Lord hath afforded us such plentiful means to bring us to amendment; yet if now we will begin a new course, and consecrate our selves to the service of God, there is assured hope of pardon. For yet the Lord waiteth that he may have mercy upon us, yet he patiently granteth unto us the means of our conversion; and we may assure our selves that if he be so gracious when as we obstinately persevere in sin, he will be much more merciful, if we turn unto him by true repentance. But on the other side, if we contemn so great a mercy of God, we shall have a more fearful judgment laid upon us: for laesa patientia furor, the greater God's patience is which we despise, the more furious revenge he will take on us in the day of his visitation: Rom. 2. 4. 5.

The second thing to be observed is, that God's Ministers ought not to surcease their pains in their Ministry, though they plainly discern that the estate of the people committed to their charge is altogether desperate, and past hope of recovery. For though there were no apparance of hope at home, yet he is painfully to persist in the work of the Ministry, that he may convert those who are abroad, and want the preaching of the word, that so he may help to gather those into the Church which are elected, and increase the number of the faithful, as much as in him lieth. So when the Israelites, to whom our Prophet was sent, were past cure, he laboreth to convert the Jews unto God. And so when the Jews desperately refused the means of their conversion and salvation, the Apostles ceased not their labors, but turned to the Gentiles, and by their painful preaching endeavored to convert them unto the faith. For howsoever our hearers profit not, there is a necessity that lieth upon us, and a fearful woe denounced against us if we preach not the Gospel, 1. Cor. 9. 16. Whatsoever be the success of our labors, we are charged as we will answer it before God, and before the Lord Jesus Christ, which shall judge the quick and the dead at his appearing; that we preach the word, and be instant in season, and out of season, and that we improve, rebuke, exhort, with all long suffering and doctrine: 2. Tim. 4. 1. 2. Whether the people will hear us or no, we must tell them of their sins, and give them warning of God's approaching judgments; and then though they die in their sins, yet we have discharged our duty, and shall save our own souls: Ezech. 33. 7. 8. 9.

The use hereof serveth to reprove those, who surcease their pains in the work of the Ministry, because they cannot see the fruit of their labors, but contrariwise find, that the more diligently they preach unto their people, the more obstinately they contemn the means of their salvation, loath the food of their souls, and persist in their impenitence. For the neglect of other men's duties must not be an argument to make us neglect ours, but rather should make us more earnest in the work of the Ministry. Neither do 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 and bears and wolves yesterday, to become this day gentle as lambes, & innocent as doves, and of mockers of his word he can make zealous converts; of persecuting Saul, a preaching Paul. Besides, though they had certain assurance that they should never convert a soul of those people which are committed to them, nor build up any one in the faith of Christ, yet are they not discharged of their work, nor hereby have received a privilege of idleness; seeing when these who have often heard them, do obstinately stop their ears, there are perhaps others who would willingly have the benefit of their Ministry. And though there were not, yet must we preach the word, even when we are assured that it is the savor of death unto death, because the Lord who hath set us on work, and will surely pay us our wages, is as well glorified by executing justice against obstinate sinners, as by showing mercy to those who are by his word moved to repentance and amendment of life.

The third thing to be observed is, that as all men had need to be admonished of their ways in y ^e ministry of the word, so especially those which live near unto wicked and ungodly neighbors, who by their manifold inducements, allurements, and evil examples, are always ready to seduce them out of the way of righteousness into the way of sin. For this was the case of the people of the Jews in this place, who being themselves corrupted, had the wicked Israelites for their neighbors, who by all means were ready to draw them more and more from God, into the bywaies of sin and wickedness; and therefore the Lord thought it good and necessary to stop them in these evil courses, not only by the admonitions of their own Prophets, who were purposely sent unto them, but also causeth our Prophet, who was sent to the Israelites, to admonish them to beware of being corrupted by their evil 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 service, by their wicked example, and alluring enticements.

And not without good cause are all good means carefully used in this case, seeing on the one side sin in it own nature is no less infectious then the plague or leprosy, apt to spread from man to man, family to family, city to city, and country to country; and seeing on the other side we are full of the gross humors of corruption, whereby we are exceeding apt to receive the infection; and therefore if the wholesome preservatives of admonition, instruction, and reprehension, be not often and carefully applied, we are daily exposed to certain danger of approaching destruction.

The use hereof serveth to teach us, that as at all times we be ready with all meekness and patience, to hear our selves admonished, and our sins reproved, so especially when we are exposed to these temptations, and are in danger to be infected through the neighbourhood of wicked men; seeing they are stiff in evil, we weak in good; they earnest in drawing us into sin, and we weak in making resistance; they apt to infect us, and we as apt to receive infection. And for as much as we live in dangerous times, wherein faith, piety and justice exceedingly fail amongst men, and contrariwise all manner of sin and wickedness aboundeth upon the face of the earth; let us not only carefully watch over our own hearts and ways, that we may escape these dangers, but also let us be content to suffer the Lord's watchmen to oversee us; and whē they observing out declining from good things, coldness in holy duties, and proneness unto the sins of these sinful times, do out of God's word admonish us either publicly or privately of our defection and corruption, and exhort us to amendment, let us patiently hearken to their admonitions and exhortations, seeing we shall find all little enough to keep us from being carried away with the stream of common corruptions, and to preserve us from being infected with the contagion of these sinful times. Yea and not only let us hearken to the admonitions of God's Ministers in the ministry of the word; but also let private men in the fear of God both perform the duty of admonition, when they see their neighbor ready to fall into sin, or already fallen, and also when themselves need, be as ready to be admonished of their faults, as being an excellent means sanctified by God, both for the restraining of men from sin, before it is committed, and to restore them by true repentance when they have committed it. And this mutual duty of admonition is commended unto us, Levite. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbor, and not suffer him to sin. Hebr. 3. 13. Exhort one another daily, whilst it is called today, lest any of you be hardened through the deceitfulness of sin. So Mat. 18. 15. Pro. 27. 5. 6. And so for hearkening unto admonition, it is likewise commended unto us, Pro. 10. 17. He that regardeth instruction is in the way of life, &c. And contrariwise, He that refuseth instruction, despiseth his own soul; but he that obeyeth correction, getteth understanding, Pro. 15. 32.

Fourthly, whereas the Lord by his Prophet doth first admonish the people of Judah, to avoid the sins of the Israelites, and then in the next place doth dehort them from going to Gilgal, that is, from having any near familiarity or society with the superstitious Israelites, especially in their idolatrous service; hence we learn first in general, that whosoever will avoid sin, must also avoid the means whereby he might be induced to fall into it, and then more especially that he avoid the society and near familiarity of sinners, as being a singular inducement to draw men into communion of wickedness. This David knew well, and therefore being resolved to observe God's law, and seeing some kind of impossibility, that he should so do, if the wicked did frequent his company; in the first place he banisheth them, and then resolveth to go forward in his course, Psal. 119. 115. Away from me ye wicked, for I will keep the Commandments of my God. Sin is the canker of the soul; and therefore as the canker having infected one part of the body, goeth unto the next, till all be wholly corrupted; so sin having infected one person of a family, or one family of a city, stayeth not here, but infecteth the next, and so spreadeth by degrees till it have corrupted the whole body: this the Apostle showeth, 1. Cor. 5. 6. where exhorting them to excommunicate the iucestuous person, he useth this as his argument, that A little leaven leaveneth the whole lump; noting thereby the infectious nature of sin, which through the corruption of one member tainteth the whole body: as therefore men carefully avoid the company of such as are infected with contagious diseases, to preserve their bodies in health; so should we much more carefully flee the society of those who are grievously infected with the diseases of sin, both because our souls are more apt to receive this spiritual contagion, then our bodies the other, and also because this infection is much more dangerous and pernicious.

Yet more especially, we here learn, carefully to avoid the company of idolaters, because such is our inclinablenes thereunto, that by their example and persuasions, we may easily be corrupted. And this moved the Prophet here to persuade the people of Judah not to go to Gilgal and Bethaven, lest entertaining near familiarity and friendship with the superstitious Israelites, they should be infected with their idolatry. So that here we learn, that the company of idolaters is to be avoided in two respects, 1. y ^t we are not to have any near familiarity and friendship with them, in civil society. Secondly, that we must not join with them in their idolatrous service. In the former respect we are to observe this general rule, not to have any intercourse of dealing with them, further then human necessity requireth; as for example, when we sell our, or buy their commodities, which only then is lawful, or at least expedient, when we cannot conveniently use the like merchandize in such places where God's truth is professed and maintained. More especially, here is condemned the near contract of marriage between professors of true religion, & idolaters; the which was the sin of the faithful before the flood, which brought that universal deluge, first of sin, and then of water upon the whole earth, Gen. 6. 2. this was Solomon's sin whereby he was drawn unto idolatry, 1. King. 11. 4. and the chief cause of Ahab's wickedness, because he had linked himself in marriage with idolatrous Jezebel, as appeareth, 1. King. 16. 31. So this is rendered as a reason, why Jehoram the son of good Jehoshaphat, forsook his fathers steps, and committed gross idolatry, because he married Ahab's daughter, 2. King. 8. 18. and this was the cause of Judah's transgression, and Israel's abomination, because they married the daughters of a strange god, Malac. 2. 11. Hence it was, that when the people repented of this sin, they did not only leave off to marry wives of the Gentiles, but also divorced those whom they had already married, because they were notable instruments to incline them to idolatry, Ezra. 10. 1. 2. 3.

The second thing which we here learn, is, that we must not by any means keep company or communicate with idolaters in their idolatrous service: for whereas he doth dissuade the men of Judah from going unto Gilgal and Bethaven, he principally intendeth that they should not come into their temples, which were consecrated to idolatry, nor be present with them at their idol service. This argument the Apostle doth purposely entreat of, 1. Cor. 8. where he dissuadeth the Corinthians from communicating with idolaters in their temples, at their idol feasts; because hereby they gave a grievous scandal to their weak brethren: and in the tenth chapter he telleth them, that they could not drink of the cup of the Lord, and the cup of devils, nor be partakers of the Lord's table, and the table of devils, verse. 21. intimating thereby, that as those who worthily communicate at the Lord's table, are united unto Christ and made one with him: so they that communicate with idols in their idolatrous sacrifices and Sacraments, are thereby united unto idols, and made one with them, & consequently cease to be the members of Christ, for we cannot have communion with both, there being no more agreement between them, then between light and darkness.

But here some object, that they may lawfully present their bodies at idolatrous service, so that they reserve their hearts for God's pure worship. To which I answer, that if this assertion were true, then were all God's holy Martyrs but simple men, who rather were content to endure exquisite torments, then give any outward approbation to idolatry; then were the three children far out of the way, who rather chose to be cast into the fiery furnace, then they would bow to Nebuchadnezers Idol. But indeed it is far otherwise, for the Lord who hath created and redeemed as well the body as the soul, hath wholly appropriated, as well the one as the other, for his worship and service. So 1. Cor. 6. 20. Ye are bought with a price, therefore glorify God in your body, and in your spirits, for they are God's. Rom. 12. 1. the Apostle exhorteth us to offer our body a lively sacrifice unto God. And 2. Cor. 6. 17. Come out from amongst them, and separate your selves, saith the Lord, and touch no unclean thing, and I will receive you. So Isaiah 52. 11. And the Apostle John doth exhort us, to keep not our souls alone, but our selves, that is, our whole person from idols, 1. John. 5. 21. So in the second Commandment, the outward bowing to images is precisely forbidden. And of this there is great reason: for what husband having a wife, would endure that she should prostitute her body to commit whoredom, though she should never so deeply protest that she reserved her heart for him? how much less will the Lord admit such an excuse, when those who profess themselves his spouse commit spiritual whoredom with idols in their bodies? Again, they who go thus far, will not stay here, but in the end will worship idols, as well with their souls as with their bodies. This progress of idolaters the Psalmist excellently expresseth, Psalm. 106. 35. where he saith, that first they mingled themselves with idolaters, and then they learned their works, and fell to worshipping their idols, and in conclusion became so superstitiously devout in their idolatry, that they did not stick to offer their own sons and daughters unto devils, which turned to their utter ruin. As therefore Joseph when heresolued, not to commit adultery with his mistress, did flee out of her company, so if we would not commit spiritual whoredom with idols, we must have no society with them.

Against this is objected, that the Prophet permitted Naaman to bow himself in the house of Rimmon. I answer, that this bowing was in Naaman's intention a civil worship performed not to the idol, but to his master who did lean on him; which notwithstanding his own conscience condemned as a sin, in that being a convert, he vouchsafed the idol his presence, and bowed before him, though not unto him; and therefore he prayeth the Lord to be merciful unto him in pardoning this sin: nether doth the Prophet in saying, Go in peace, approve this action, but only dismisseth him with this civil salutation, as not being willing to discourage him at his first entrance into the profession of God's true religion, by imposing upon him this heavy task, to incur his masters utter displeasure, for denying unto him his service.

The use hereof serveth: First, to reprove such as entertain near familiarity with idolaters; as for example, those who make choice of Papists, to be their intimate and inward friends, who exceed in all kinds of gross idolatry.

Secondly, such as travel into Popish and idolatrous countries, being moved hereunto, either through mere curiosity to see fashions, or for some needless commodity, which can in no sort countervail the manifold dangers whereunto they expose themselves, by consorting with such as are still ready to allure them to commit idolatry.

Thirdly, such amongst us, who either for wealth or friends, or some other worldly respects, lincke themselves in marriage with Popish idolaters, taking into their bosoms a serpent, which is still ready to tempt and entice them to break God's Commandments, concerning his pure worship, and to embrace idolatry and superstition, 2. Cor. 6. 14.

Lastly, their practice is here reproved, who either upon fantastical curiosity, or for commodity, or for fear of punishment, are ready to present their bodies before the idol of the Mass, and to bow before an image, imagining that they are to be excused, if they reserve their hearts for God. But let such know, that herein they rob God of his glory, in denying to make public profession of his true religion; they give a grievous offense to their weak brethren, who see their outward practice, and do not see their inward intention; they spoil the Lord of his right, in that they do not worship him in the whole man, but with a part only; they cast themselves into desperate danger, of making a further apostasy from God and his true religion, and of embracing idolatry both in body and mind; they deprive themselves of a good testimony of their own salvation; in a word, they deny Jesus Christ and his truth before men, and therefore unless they repent of this sin, he will also deny them before his Father in heaven, as it is Matth. 10. 33.

Fifthly, we here learn, that all places lose their dignity, and become infamous, when as they are defiled with sin, and consecrated to idolatry; so famous Gilgal, which was ennobled by many memorable accidents which there happened, became through the idolatry there committed so infamous, and of such bad note, that the people of Judah are forbidden to resort unto it. And Beth-el, which in former times was the house of God, by the like abuse became Beth-auen, a house of vanity. So Shilo which was greatly renowned, because God had set his name there, and placed therein his Tabernacle and Ark, the visible signs of his presence, became afterwards as remarkable for God's heavy judgments, as before it had been for his great mercies, through the grievous sins therein committed; so as the Prophet Jeremiah doth propound it, as a pattern and example of God's fearful wrath, to keep the people of Judah from glorying in the Temple, Ier. 7. 12. Psal. 78. 60. The like may be said of the Temple it self, which in the first institution was the house of prayer, consecrated to God's public worship and service, but through the wicked abuse thereof, it became by Christ's own testimony a den of thieves, Matth. 21. 13. So Jerusalem the holy city, is become an harlot; and whereas heretofore it was the place of God's 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 practicing God's true religion, now it is become the habitation of devils, the hold of all foul spirits, and a cage of every unclean and hateful bird, as it was prophesied of her, Apoc. 18. 2.

The use hereof serveth first to admonish us, y ^t we read our lesson out of all these examples, which were written for our learning; namely, that we do not vaunt of our land & country, as being a place wherein the Church is seated, God's true religion planted, and his pure and sincere worship established and exercised: for if we securely go on in sin, sheltering our selves from the heat of God's anger under the shade of these privileges; we shall in the end find that our country was never so famous in the fruition of God's manifold mercies, as it shall be infamous and reproached through the filthiness of our sins, and the fearfulness of God's vengeance, which he will execute amongst us.

Secondly, it confuteth popish pilgrimages unto Rome and the Holy land: for though these places retained still their ancient diguity, and maintained still God's pure religion, yet have we no reason to go unto them to worship God; seeing in the time of the Gospel all difference of places is taken away. Neither are we now restrained to mount Gerazim, or Jerusalem, or Rome, or any other place, but this only is required, that as God is a spirit, infinite, and omnipresent, so we worship him in spirit and truth, as it is John. 4. 23. To this purpose one saith: Non Hierosolymam vidisse, sed Hierosolymis been vixisse laudandum est: It is no commendation to have seen Jerusalem, but to have lived well at Jerusalem, that is praise worthy. Another saith: Non terrena sed coelestis Hierosolyma requirēda est, non pedibus proficiscendo, sed affectibus proficiendo: that is, We must not seek after the earthly but the heavenly Jerusalem, not by pilgrimage on foot, but by bettering our affections. How much less then are we now to travail unto these places, seeing these Beth-else are become Beth-auens? and howsoever they were heretofore the places of God's worship, yet are they now utterly degenerate, being wholly devoted to Turkism, Antichristianism, superstition and idolatry: and therefore having lost their ancient dignity, and now become infamous, we are not to esteem them as they were, but as they are, nor to go unto them, lest they taint us also with their superstitions and idolatry.

The Last thing which is here to be observed, is, that the Lord condemneth all manner of mixture between true religion and false religion, between his pure worship prescribed in his word, and will-worship, superstition and idolatry. For he could not endure that those who went up to Gilgal and Beth-auen, and communicated with idolaters, should swear by his name, and thereby make a kind of outward profession of his religion: he could not abide the halting of the Israelites between him and Baal, but putteth them to their choice, either to worship him alone, or Baal alone, 1. King. 18. The like place we have, Ezech. 20. 39. As for you, O house of Israel, thus saith the Lord God, go you and serve everyone his idol, 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 threateneth to cut off all those who worshipped the host of heaven, and them that worship and swear by the Lord, and sweared also by Malchan. And this was the sin of the Samaritans, who worshipped the true Jehovah, because they would avoid his punishments, but withal worshipped together with him the gods of their own countries, as appeareth, 2. King. 17. 29. 30.

The reason why this sin is so straitly forbidden and condemned, is, because, first, there can be no communion between God and idols, between his true religion and will-worship, idolatry and superstition, according to that, 2. Cor. 6. 14. 15. What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath the beleener with the infidel? 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 kingdom, a master in his family, a husband in his marriage bed; the Lord is both our King, master and husband. He is a King, yea a glorious King, Psal. 24. and last verse, and he will not give his glory to another, Isaiah 42. 8. and therefore he will rule us alone by the scepter of his word, or he will thrust us from under his government, and give us over to be ruled by the tyranny of Satan, and our own corrupt wills. He is our master, Malac. 1. 6. who requireth all our service, or else will have none of it at all; because we cannot perform faithful service to two masters, especially being of a contratie disposition, Matth. 6. 24. He is the husband of the Church, Esa. 54. 5. yea a jealous husband, who can endure no cotriuals in his love; and therefore if she will needs play the harlot with others, the Lord will divorce her from him, as being altogether unworthy to enjoy his love.

The use of this doctrine serveth to admonish us, that we carefully beware of making a mixture, between that true religion which we profess, and Popish superstition, that is, the religion of Christ, and the religion of Antichrist: for seeing they match, yea and far exceed even the Gentiles themselves in their multitude of idols, they having for every day in the year, & for every little village in a whole kingdom, and for every occasion and employment, a several Saint, to whom they give divine honor, by praying unto them, by erecting statues, images and temples for their honor, by dedicating and setting apart holy days for their service, by making vows, and offering oblations unto them, seeing they worship the Idol of the Mass, and creep to the cross, and to magnify their own merits, extenuate the all-sufficient merits of Jesus Christ; therefore it is as possible to reconcile truth and falsehood, light and darkness, God and Belial, as Christian religion with Popish superstition. And therefore let those whom God hath in mercy severed from this Romish synagogue, hearken to the Prophets admonitiō, Come ye not at Gilgal, nor go up to Beth-auen: and let those who are already amongst them, hearken to that voice which came down from heaven, Go out of her my people, and be not pantakers in her sins, that ye receive not of her plagues: Apocal. 18. 4.

ANd thus much concerning the admonition. Now follow the reasons whereby it is enforced, the which are of two sorts; the first are taken from their sins, the other from their punishments. Their sins are first generally propounded, namely, that they were vndutiful, stubborn and rebellious, verse. 16. And then they are more specially expounded, to wit, that they had grievously transgressed the first table, by their gross idolatry, verse. 17. and the second also, both by intemperance against themselves, and by their adultery and extorsion against their neighbors, verse. 18. Their punishments, which should discourage Judah from imitating their sins, were two, the first was captivity, verse. 16. the other ignominy and confusion, verse. 19.

And these are the particular branches, of this last part of the Chapter. Now we will entreat of them as they lie in order. Vers. 16. For Israel is rebellious as an unruly heyfer: now the [Vers. 16] Lord will feed thē as a lamb in a large place. In which words are contained two reasons, to dissuade Judah frō associating thenselves in too near familiarity and friendship with the Israelites, & especially frō joining with them in their idolatrous worship. The first whereof is taken from their sin, the other from their punishment. Their sin is contained in these words: For Israel is rebellious as an unruly heyfer. The meaning is, that the Israelites were exceedingly contumacious and stubborn, and even wanton in their rebellion, and that they were become like out-laws, who had shaked off the yoke of God's government; for so the word Sorerah, which is here translated rebellious, is taken elsewhere, as Deut. 21. 18. If any man have a son, that is (Sorer) stubborn and rebellious, that is to say, who will not submit himself to his fathers government, &c.

Now this their rebellious stubbornness, is in lively manner expressed by a similitude taken from an unruly heifer, the which is here contracted, but may be thus explicated; as the heifer which is well fatted, by running in a fruitful pasture, groweth in time so wanton, that she contemneth her master, shaketh off the yoke, gaddeth abroad and skippeth over hedge and ditch into other pastures, rather for wantonness then for hunger; so the Israelites being fatted by God's manifold benefits grew thereby so wanton and rebellious, that they despised the Lord who sed them, shook off the yoke of his government, denying to submit themselves to be ruled by his holy word, forsook the Temple which was appointed by the Lord to be their pasture, wherein he would feed them with his word and Sacraments, and broke into forbidden places, even the hills, groves, and idolatrous Temples, where for wantonness, and not for hunger, they fed themselves with the poisonous hemlocke of idolatry and Heathenish superstition, refusing in the mean time the wholesome food of their souls, God's pure and sincere worship, whereby they should have been fed to eternal life.

In which similitude diverse things are implied: first, that the Israelites were contumatious and rebellious against the Lord, and that beyond all bounds and limits of humanity; and therefore they are compared in their rebellion not with reasonable men, but with unreasonable beasts, to show their stupidity and brutishnes in this their sin.

Secondly, he intimateth their audacious stubbornness, whereby they were ready to resist God to his face, in that he compareth them not to such beasts as show their contempt of their master by their flight and running away, but to a stubborn and unruly heifer, which will not only shake off the yoke, but also put at her master with her horns.

Thirdly, here is implied their unruly wantonness, which would not suffer them to continue in one and the same Church with the Jews, as it were in one heard and one pasture, but caused them after a wild fashion to sever themselves from the rest, and to leap as it were over God's fence, to associate themselves with the Gentiles, in their more then brutish idolatry and damnable superstitions.

Lastly, he here intimateth their wicked abuse of God's blessings, wherewith being as it were fatted and pampered to the full, they did not only ungratefully forget and forsake the Lord, but also rebelliously cast off the yoke of his government, and stubbornly opposed his will, and as it were in savage and brutish manner made head against him.

Now what could be a more forcible disuasion to restrain all amongst the people of Judah, in whō there was any spark of grace, or dram of goodness, from consorting with the Israelites in near familiarity, and much more in their Heathenish idolatry, then this, that they were barbarous, yea brutish rebels against the sovereign Majesty and most mighty King of heaven and earth, who after an audacious manner resisted and opposed against God, as it were to his face, and who had separated themselves from God's true Church, and from the communion of Saints to join with the Heathen people in their idolatry, and that not being urged through any necessity, but of a wayward will and unruly wantonness, unto which they were come through the wicked and ungrateful abuse of God's blessings and plentiful benefits, wherewith they were fed and pampered, according to that, Deut. 32. 15. But he that should have been upright, when he waxed fat, spurned with his heel. Thou art fat, thou art gross, thou art laden with fatness: therefore he forsook God that made him, and regarded not the strong God of his salvation: Amos 4. 1.

And this was the first reason, to dissuade the men of Judah from consorting with the idolatrous Israelites. The second argument is taken from their punishment, in these words; Now the Lord will feed them as a lamb in a large place. Whereby is signified, that the Lord would bring upon the people of Israel all kind of miserable calamities, in the land of their captivity, wherewith he would tame their stubborn unruliness, and humble their haughty pride.

But let us descend unto more particulars. In this punishment here threatened two things are to be considered: first, the time whē it should be inflicted: secondly, the punishment it self. The time is expressed in the present tense: Now the Lord will feed them. Whereby is signified, that seeing they were grown to such haughty stubbornness, in their rebellion, God would no longer endure it, but would take a speedy course to abate their pride, master their unruly stubbornness, and to tame their wantonness, by loading them as it were with calamities.

The punishment it self is expressed by way of allegory: for as before he had signified their unruliness and rebellion, by a similitude of an unruly heifer, so now he setteth down their abject and miserable condition, under the similitude of a silly wandering lamb in a desert place. As though he should say, Because whilst I fed them plentifully with my benefits, they behaved themselves like wanton, stubborn and unruly beasts; I will out of hand strip them of my gifts, wherewith they are too much pampered, and so load them with miseries and calamities, that they shall become as mild and tame as silly lambes, wandering in the wilderness, and forsaken both of damme and shepherd.

By which similitude the Prophet doth in most lively manner decipher the miserable condition of the people of Israel; for first, whereas sheep being sociable creatures, delight in company, and love to be in the flock; it is unto them irksome and tedious, when being straied from the rest, they wander alone in desert places: but such tediousness of life the Lord threateneth against the Israelites; for seeing they would not associate themselves with the rest of his flock, the people of Judah, nor would be content to be infolded in his Temple, as it were in their safe sheepfould; but behaved themselves rather like wanton heifers, then like the Lord's sheep, taking delight in gadding from the rest of their company and leaping into forbidden pastures; therefore the Lord threateneth, that seeing through wantonness they delighted in separation, he would so scatter them amongst the Heathen, that they should not have any flock to join themselves unto, nor no fellowship or communion one with another, but should become like single sheep, scattered here and there in vast and desert places. And this is implied whereas he useth the singular number, saying that they should be feed, not as lambes flocking together, but as a lamb severed from the rest of his company.

Again, the good and saferie of the silly lamb herein consisteth, when as he is under the government and protection of his careful shepherd, and may satisfy his hunger, either by sucking his damme, or by nibbling the sweet grass in a pleasant pasture: on the other side, no greater misery can befall the silly lamb, then to be forsaken of the shepherd, abandoned of the damme, and to go wandering in the wilderness, amongst wolves and other savage beasts, especially being silly and simple in wit, unable to make any shift by policy to escape danger, feeble and weak, not able to make resistance against the least violence; and slow of pace, having no hope to save himself by flight. For what can the poor lamb do in this case, but wander up and down, fearing every shadow, and trembling at every noise, till he have spent his strength with bleating and crying for hopeless help, or is pined with hunger, or is made a pray of some ravenous beast? But this the Lord threateneth should be the condition of the rebellious Israelites; for because they would not be ruled by him their loving and careful shepherd, he excluded them out of his fold, and thrust them from under his government and protection; because they despised their mother the true Church, he seuers and scatters them from her, so as they could not any longer suck her breasts, nor receive the milk of the word and Sacraments, for the relieving their spiritual hunger; because they could not be content to live in that fruitful pasture the land of Canaan, but like unruly heifers took their chief pleasure in ranging abroad, he threateneth that he would provide a place for them large enough, for they should have the whole world to wander in, after they were led into captivity, where their commons should be no less hard then full of danger; for it should not be unto them like the land of Israel and Judah, which was like a pleasant pasture, hedged about on every side, with the strong fence of God's mighty power, and ever watching providence; but like a vast and desert wilderness, which being dry and barren, should afford unto thē but bare and slender provision to sustain their lives; and being full of cruel and wicked men, as it were with so many wolves, bears, tigres, and lions, should give unto them continual cause of fear, of being devoured and destroyed, both in respect of their ravenous rage, and powerful malice; and also their own feeble weakness in making any resistance.

And this also was an effectual argument to dissuade the men of Judah, from associating themselves with the wicked Israelites, seeing if they were copartners with them in their defection and rebellion, forsaking God's true Church, Temple, and religion, to join with them in their apostasy, superstition, and idolatry, they should also participate with them in all these calamities and grievous miseries.

And thus much for the meaning of the words. The doctrines [The Doctrines.] which arise out of them are diverse. First, generally we may here observe, that as by nature we are inclinable to follow bad company, so when we are once entangled with it, we are hardly drawn from it, with the best arguments and most effectual dissuasions. An example hereof we have in this place; for when the people of Judah had found a wicked sweetness in the society of the idolatrous Israelites, they were hardly drawn from frequenting their company, and therefore the Lord thought it necessary by his Prophet, to use so many forcible reasons, some whereof are taken from the heinousness of their sins, and some from the grievousness of their punishments, to dissuade the men of Judah from haunting the impions fellowship of the Israelites. So how often and earnestly did the Lord charge the people of Israel, when they entered into the land of promise, not to make any covenant, not to have any society with the inhabitants of the land? as we may see, Exod. 23. 32. Deut. 7. 1, 2, 3, 4. Notwithstanding all which warnings, they kept them still amongst them, and would not quite expel them out of their country; as appeareth, Judge. 1. 28. 2. 1, 2, 3. The like may be said of Lot and his wife, who were so bewitched with y ^e pleasures of Sodom, that they would not leave that wicked company, though they had strong inducements so to do, both in respect that their sins were most outrageous, as also in that they had already tasted of their punishments, being together with them spoiled of their goods and led captive, had not God stirred up Abraham to rescue them. Yea and when God had absolutely told them, that he would destroy Sodom, and was now purposely come to execute his fierce wrath upon them, yet they made such slow haste to depart, that the Angel of the Lord was fain to use a kind of forcible violence, and by strong hand to draw them out of the city. And after they were escaped the danger, though they had a direct prohibition from God, yet Lots wise looked back, as being loath to depart, and longing to return into this sink of sin. So how miserably was good Jehoshaphat ensnared in that evil fellowship with Ahab and his family, in as much as neither their horrible idolatries, and heinous wickedness, nor God's fearful judgments threatened and inflicted upon them, could wean him from their company, nor restrain him from entering into the nearest contracts and alliances with them, to the utter corrupting and perverting of his house?

Now the cause hereof is partly the corruption of our own flesh, the greatest and worst part of our selves, which, whilst we continue here, holdeth great correspondence and near familiarity with the world and wicked worldlings; and partly because wicked men have many worldly baits of pleasure, and profit, which like Circe her poisonous potions, do so bewitch us, y ^t we have no power at all to flee frō this wicked fellowship. But as Sampson being spoiled of his strength, was made an easy pray to the Philistines, who put out his eyes, & made him like a slave to grind in their prison house; so these cursed Dalilaes use all their bewitching charms to rob us of our spiritual strength, and then we are easily surprised of our spiritual enemies, and have the eyes of our understanding so blinded, that we cannot see either the hellishnesse of their behavior, or the fearful plagues which hang over their heads; nor have any power or desire to make any evasion out of their pleasing thralldom, until the Lord repair our strength by his holy Spirit, and work in our hearts a true hatred of their wicked tyranny.

The use hereof is, that we learn hereby to hate the company of wicked men, as well when they smile, as when they frown, when they flatter and allure, as when they threaten and offer violence: seeing when they most fawn upon us, they most defile us; they mortally stab us, whilst they kindly embrace us; and whilst they are entered into most friendly parlies of peace and love, they are undermining our State, and plotting treacherous treasons against both our souls and bodies: especially let us be careful to withstand their first allurements, and turn away our eyes from their enticing baits, and even stop our ears against these Sirens songs, before we hear their charming notes: for if this worldly birdiime of wicked company, have once taken hold of us, like silly birds the more we strive, the more we shall be inuegled and made unfit to fly from them; and if we do but give them audience, they will so allure us with their bewitching tunes, that we shall have no power to withhold us from their company, though Syren-like they entice us to come amongst them, that they may devour and prey upon us.

The second thing to be here observed, is, that both the sins and punishments of wicked men, should be effectual reasons to dissuade the faithful from frequenting their company; for these are the arguments which the holy Ghost here useth, to dissuade the men of Judah from resorting unto the Israelites, because they were rebelliously stubborn in their sins, and like unruly heifers had shaken off the yoke of government, and because by these sins they had made themselves liable to God's fearful punishments of captivity, and manifold calamities, which in short time should be inflicted on them. Concerning the former, we are not to understand it of all sins, for then we should avoid all company in the world, for as much as all men are sinners; but only of such sins as being willfully committed, are also obstinately defended. For when men are come to this pass, that they commit their sins against their knowledge and conscience, presumptuously and with an high hand against God, and that after they have been often instructed, admonished and rebuked, both in private conference, and in the public ministry of the Word; when they become like unruly heifers, stubbornly casting off the yoke of God's government, and do in rebellious manner oppose against God himself, defending their sins, and glorying in their wickedness, as the Israelites did in this place; then are we carefully to flee and avoid all manner of familiar friendship, and fellowship with them. For first, whereas the main end, why we should resort into the company of wicked men, is, to instruct, admonish and rebuke them, that so we may reclaim them from their wicked ways, and convert them unto God; for which purpose our Savior kept company with publicans and sinners; this end is taken away through their contemptuous stubbornensse, and obstinate contempt of all these holy means of their conversion: for here our Savior Christ's rule taketh place, that we must not cast holy things unto dogs, nor pearls before swine, lest they tread these precious jewels under their filthy feet, and turning again all to rent us, as it is, Matth. 7. 6. And his example also serveth for our direction, for when the Scribes and Pharisees, obstinately opposed against the means of their conversion, and rebelliously set themselves against God's revealed will, he giveth over their company, and consorteth himself with publicans and sinners. And secondly when there is no hope of converting them from their sins, in regard of their obstinacy and stiffenes in rebellion, there is great fear lest they will pervert us in respect of our frailty and faint weakness in good courses. And therefore as all wise men being in health, do avoid the company of those who being infected with the plague, have the marks and tokens appearing upon them, because there is great danger of their infection, but no hope of the others recovery; so if we be endued with any spark of spiritual wisdom, we will carefully avoid those, who are deeply infected with the contagious diseases of sin, especially when as by their stubborn contemning of all holy admonitions and wholesome reprehensions, they evidently show that they are marked to destruction, and have the plain tokens of reprobation appearing upon them, seeing there is more danger that we shall be infected by their contagion, then there is hope that they should be cured by our admonitions. And this was holy David's practice, as appeareth, Psal. 26. 4. I have not haunted with vain persons, neither kept company with the dissemblers. 5. I have hated the assembly of the evil, and have not companied with the wicked. And Psal. 119. 115. Away from me you wicked, for I will keep the commandments of my God.

Again, the imminent danger of God's fearful punishments, which hang over the heads of wicked men, should be an effectual reason to persuade the faithful to avoid their company, seeing that as the Lord doth often spare the wicked for the godly's sake, as appeareth, Gen. 18. 32. so he doth sometimes inflict temporal punishments upon the faithful, because they are in the company of ungodly men, as appeareth in the example of Lot, consorting himself with the Sodomites, Gen. 14. & 19. and of Jehoshaphat entertaining near familiarity and friendship with wicked Ahab, 1. King. 22. Those therefore who would not be destroyed with Corah and his accomplices, must separate themselves frō them, Numb. 16. 26. and they must come out of Babylon, who will not be partakers of her plagues, Apoc. 18. 4.

The use hereof serveth to reprove such, as consort themselves in near familiarity and fellowship with those, who by their daily practice show their irrecoverable and desperate rebellion against God, and their profane contempt of all goodness; seeing hereby they notably bewray their impiety towards God, and their extreme folly in regard of themselves. For if they had any true love of God, or zeal of his glory, they would not be familiar with those that hate him, nor yet grace such graceless imps with their company, who spend their whole lives to his dishonor; and if they had any dram of true wisdom, to provide for their own safety, they would not range thenselves in the forlorn hope, nor venture their lives in that ship which is ready to sink; nor join themselves with such wicked companions, who having committed high treason against the great King of heaven and earth, are daily in danger to be attached, condemned, and led to execution.

Thirdly, we may here observe, that customable living in sin, doth make men to become, not only inhumane and barbarous, but brutish in wickedness; and therefore it is usual with the holy Ghost to decipher the disposition of sinners, by comparing them unto brute beasts; as in this place he setteth forth the stubborn rebellion of the Israelites by likening them to an unruly heifer, who casting off the yoke, is ready with violence to run against her master. So y ^e sottish folly of the adulterer is deciphered, when as he is compared to an ox led to y ^e slaughter, Pro. 7. 22. and his beastly filthiness, when as he is likened to an horse, neighing after his neighbors wife, Ier. 5. 8. The Prophet Isaiah compareth sinners before their conversion, unto savage beasts, as Lions, Leopards, Wolves, Bears, Asps, and Cockatrices, Esa. 11. 6. 7. 8. And our Savior Christ likeneth incorrigible sinners to filthy swine, and fierce bandogs, Matth. 7. 6. So the Apostle Peter compareth those who after some show and profession of religion, do make a relapse into their old sins, unto a dog returning to his vomit, and to a sow which being washed, walloweth again in the mire, 2. Pet. 2. 22. Yea the Prophet Isaiah goeth further, and affirmeth, that ungrateful and rebellious sinners are worse then the brute beasts, Isaiah 1. 3. The ox (saith he) knoweth his owner, and the asse his masters crib, but Israel hath not known, my people hath not understood.

The use hereof serveth to show the wretched and base estate of rebellious and unrepentant sinners, seeing howsoever they may ruffle it in their bravery, be honorable in their titles, and have the first place and chief seat wheresoever they come, yet are they no better then brute beasts; yea in truth they are far worse, as being in their disposition whilst they live more malicious, ungrateful and rebellious, and after death far more miserable; for well were it with them, if after they have led a brutish life, they might in their death be like unto the beasts which perish; but it shall be far otherwise, their death being unto them but an entrance into death eternal, and a passage into the torments of hell fire.

Secondly, this showeth the malignant quality of sin, which like Circe her poisonous potions, transformeth men into beasts, and maketh those who were created according to the most beautiful image of God, to be more ugly and deformed in God's sight, then the most brutish▪ and basest creature. The consideration whereof as it should make us most careful in avoiding sin, with all the baits, allurements and provocations which incite us thereunto; so when we are defiled and deformed with the foul and filthy spots of our transgressions, we should be as careful to apply unto us the precious blood of Christ by a lively faith, that thereby being cleansed and purged, we may be restored to our former beauty and perfection.

Fourthly, we may here observe, that when a people professing religion, do cast off the yoke of God's government, and in the pride and stubborness of their hearts contemn all means of their conversion, then the judgments of God lie waiting at the door, and are ready to enter upon them; and because they will not submit themselves to be ruled by the scepter of God's kingdom, he will thrust them from under his protection, cause them to be led into captivity, and suffer their enemies to tyrrannize & insult over them. So in this place, because the Israelites were become like unruly Heifers, and would not bear the yoke of God's government, he threateneth that they should become the captives and slaves of their enemies, and under their tyrannical thralldom endure manifold miseries and calamities. Many examples might be brought to clear this point. In the time of the Judges, when the people rebelled against the Lord, contemned his word, and denied him their service and allegiance, he gave them over into the hands of their enemies, as the Canaanites, Midianites, Philistines, and diverse others. When the Jews would not serve the Lord their sovereign King, he made them serve tyrannical Lord's in a strange country, both before and since the coming of Christ. When Manasseh and Zedekiah would not regard the word of the Lord, but persecuted his Prophets, and made war as it were against Heaven, the Lord pulled down their pride, and broke their stubborn and rebellious hearts with the manifold calamities of a miserable captivity. And this is that which the Lord threateneth against the rebellious potentates of the earth, who in furious rage combined themselves against the kingdom of Jesus Christ; namely, that he would vex them in his sore displeasure: and because they would not be ruled by the scepter of his word, he would crash them with his scepter of iron, and break them in pieces like a potters vessel, Psalm. 2. 2. 5. 9. So our Savior Christ hath taught us, that those his enemies who had shaken off the yoke of his government, and would not let him reign over them, should be hailed into his presence and slain before his face, Luk. 19. 27.

And surely this is just with God, that those who deny unto him their obedience and allegiance, which is the Lord's lawful right, both in respect of their creation, continual preservation, and of those manifold benefits which they have received under his government, should be used as rebellious traitors, and feel the extremist rigor of his righteous laws; that those who will not be ruled by the scepter of his word, should be cut off with the sword of justice; and that they who will not serve their gracious Lord, who richly rewardeth their imperfect service, with the vnderserued wages of both temporal benefits in this life, and eternal glory in the life to come, should in their bodies be yielded up to the tyrannical government of their insolent enemies, who will reward their service with injuries, indignities, and manifold calamities, and both in body and soul, become the vassals and slaves of sin, Satan, the world, and their own unruly lusts, whose wages is eternal death, after a wretched and miserable life.

The use hereof is, that we labor to conform our selves in holy obedience unto the will of our heavenly King, and submit our selves to be ruled by the scepter of his word; and then he will keep us under his protection, defend us from the malice and fury of all our enemies, and greatly enrich us with his blessings and benefits. Whereas on the other side, if we deny unto him our allegiance, he will take no further charge of us, but will lay us open to the common spoil; if we be proud he will find means to humble us, if stubborn and unruly, he will take a speedy course to tame and rule us; and if like untamed heifers, we shake off the yoke of his government which is light and easy, he can hamper us well enough, by laying upon our necks the iron yoke of our tyrannical enemies, which will gall us not only to the quick, but even to the heart.

Lastly, we may here observe, how wretched and miserable their estate is, who for their rebellious stubbornness, are thrust from under God's government and protection. For they shall be as a lamb in a large place: that is; as the poor lamb is in a most desperate condition, which wandreth alone in some vast wilderness, without any shepherd to tend & defend him, or damme to feed him, in danger either of pining, or of devouring; so alike wretched is their estate, who for their stubbornness and unruliness, are thrust out of Christ's sheepfold, from under his government and protection. For whereas whilst they were at his guiding, he led them into his green pastures, feeding them with his sweet milk, and pleasant grass of his word and Sacraments; now they are deprived of this food of their souls, & so spiritually pined and starved: whereas he fenced them in, and kept them from wandering, with the strong hedges of his benefits, and gentle chastisements; now the fence being taken away, they stray abroad, and wander up and down in the desert of this world, both pinched with want of all spiritual food, and exposed to all manner of desperate danger: whereas whilst they were under his direction, they were under his protection also; who by his providence and power defended them from worldly wolves, and bears, and from that ramping and roaring Lion, & fierce red Dragon Satan, who daily assailed and earnestly labored to devour them: now being disarmed of his assistance, they lie open to the common spoil, being altogether unable either to sly away, or make resistance. And this was the state of the first rebellious sheep, our great grandfather Adam, when as by his sin he had made himself naked: this was the case of the Lord's flock, the people of Israel, when as they also had made themselves naked by their idolatry, whilst they were in the wilderness; and into this condition they often brought themselves in the time of the Judges. For howsoever whilst they served the Lord, they had prosperity, peace, plenty of all things, and were so hedged in on all sides, that all their enemies could not hurt them; yet when as they made a desection from under his government, and for their grievous sins were disarmed of his protection, how speedily did their enemies invade them? how sharply did they assault them? and how easily did they pray upon them? And finally when they made no end of provoking the Lord to anger by their sins, how miserably were they scattered like sheep without a shepherd, and made a pray to the savage beasts, the cruel Heathens; as the Lord threateneth in this place?

The use hereof is, y ^t we carefully keep our selves in God's safe sheepfold and pleasant pasture, the true Church, and attentively hearken, and diligently obey the voice of our great shepherd, and so we shall not only be safe under his protection, but also be plentifully fed with his abundant blessings. Otherwise, if we leave our sheepish nature, and become unruly like untamed heifers, the Lord will let us range at large, pinch us with penury, and expose us to all the former dangers.

ANd thus much in general concerning the sins of the Israelites, namely, their stubborn rebellion; which the Prophet useth as an argument, to dissuade the men of Judah, from associating themselves with them. In the next place he doth more specially express the particular sins, which most reigned amongst them, the which are of two sorts: first, their sins against the first table, in this verse: and secondly, their sins against the second table, in the verse following. Their sin against the first table was their idolatry, in these words, Vers. 17. Ephraim is joined to idols: [Vers. 17] let him alone. Which words contain two things: first, a reason to dissuade the men of Judah from accompanying the Israelites, in these words, Ephraim is joined to idols: and secondly a repetition of the general dehortation, whereby it is reenforced, in the words following, let him alone.

Concerning the former: here by Ephraim we are Synecdochically to understand the ten Tribes of Israel, which made a defection from the house of David, and joined with Jeroboam. But Ephraim one of the ten, is here and elsewhere principally named: first, because it was at this time chief of all the rest, both in honor and wealth. Secondly, he nameth Ephraim only, to upbraid his unthankfulness, in that he had abused God's extraordinary mercy towards him; for whereas he had of the mere mercy and love of God, received the preeminence before his elder brother Manasseh, in his great grandfather Jacob's blessing, and the privilege of the birthright, the which also the Lord verified by the event, this should have moved him to extraordinary thankfulness and obedience; he contrariwise did not only himself make a fearful defection from God, and his pure religion, but polluted also the whole kingdom with his superstition & idolatry, and became the head, and first mover of this horrible Apostasy. Lastly, he here nameth Ephraim, rather then any other Tribe, because Jeroboam the son of Nebat, and other idolatrous Kings, which were the setters up, and maintainers of idolatry, were herehence descended; so that as hereby he taxeth the whole Tribe, as being principal ringleaders to idolatry, so especially the Kings & Nobles of this Tribe, which by their authority, example, and practice, drew not only them, but the other Tribes also, to idolatry and superstition.

It is further added, that this Ephraim is joined to idols: the word signifieth a continued act of time, namely, as they had in former times, so they continued to join themselves to their idols: where he understandeth such a joining and conjunction, as is between the fornicator and the harlot, who by their whoredom so join together, as that they become one flesh: implying hereby that they and their idols were united together, in such a near and inseparable knot, that there was scarce any possibility, that they would ever admit of any disunion and separation.

And this was the manner of their conjunction. The things to which they were joined, were their idols. The word here used, is derived from an Hebrew root, which signifieth sorrow, grief, and terror, and therefore Junius translateth it, Coniunctus est terriculis Ephraim, whereby is implied that the worshipping and serving of idols, never bringeth any sound comfort, peace of conscience, or cheerful devotion, but grief and servile fear, anxiety and trouble of mind.

And this is the meaning of the first part of this verse. Now upon this reason alleged, the former dehortation is urged and enforced, in these words, Let them alone. The which many learned Expositors understand, as the speech of God to the Prophet; as though the Lord seeing the stubborn perverseness of the people, who by no means would be reclaimed, should enjoin his Prophet to surcease his labors, and to give them over as being a desperate cure. But I rather take it, to be the speech of the Prophet himself to the people of Judah, dissuading them from intermeddling with the Israelites, because they were such gross idolaters, as were now become past hope of amendment. And I thus expound it: first, because the main drift of this second part of the chapter, is to dissuade the men of Judah from associating themselves with the idolatrous Israelites; and therefore as in the 15. verse, he dehorted them from coming into their company, so now he admonisheth them not to intermeddle, or have any dealings with them. And secondly we see, that after this restraint, the Prophet still continueth his labors in the work of his ministry, which he would not have done, had the Lord by his prohibition enjoined him to desist; for it is a fault to fight, when the Lord soundeth the retraite, as well as to stand still, or flee back when he soundeth the alarm to battle. And Hosea should have offended, if he had preached, when the Lord had enjoined him silence, as well as Jonah in detracting his labors, and in not speaking that which God had put into his mouth, when he sent him on his message: although I deny not, but that the Lord doth sometimes use rhetorical and semblable prohibitions in this kind, not that he would have the event accord with the outward letter, but to put the secure people in mind of the desperateness of their condition, and to awake them out of their spiritual lethargy; but I see no reason why we should run to figures, when the plain sense better accordeth with the scope of the place.

The meaning then is, that Judah should let the Israelites alone, and have no manner of familiarity, or intercourse of dealing with them. For whereas they might pretend, that they therefore conversed with them, that by their admonitions, they might reclaim them from their idolatry: he taketh away this objection, by showing that they were so desperately addicted to their idols, and so as it were glued unto, and incorporated with them, that there was no hope of any separation; and therefore seeing there was no likelihood of their reclaiming, it was the best course not to meddle with them; for well might they make them worse, but it was not like they could make the other better; well might they allure them to communicate with them in their superstitions, but it was scarce possible to dissuade them from their idolatrous and false worship. Again, as our Savior saith in another case, they had Moses and the Prophets, the book of God's law, & faithful Expositors to make it clear to their understandings, and to admonish them of their evil ways, and therefore it was likely, if they would not give them the hearing, then much less would they regard their private admonitions.

And this is the meaning of the words. The doctrines [The doctrines.] which arise out of them are these. First, we here learn, that the greatness of those that offend, either in respect of honor, power, riches or other God's blessings, doth not take away or extenuate the fault, guilt or punishment of sin, but rather doth increase and aggravate them. Because Ephraim was the principal Tribe amongst the ten, and most abounded with all manner of God's blessings; therefore in the first place he is accused, as being more sinful, then all the other Tribes, and in the general inditement, he beareth the name of all his confederates, as being in respect of his greatness, more guilty of sin then any of his brethren. So because the Lord had advanced the people of Israel, above all the nations round about them, and had privileged them with extraordinary blessings, both temporal and spiritual above all their neighbor countries, therefore their sins and rebellions were much more heinous and abominable in God's sight, and their punishments much more grievous, as appeareth, Ezech. 5. 5. 6. 9. 10. In these respects also the Prophet matcheth them, yea and giveth them the preeminence in wickedness, above Sodom it self; especially in that they had abused God's more rich mercy, and willfully withstood the means of their conversion and salvation, which the other wanted, as he showeth at large, Ezech. 16.

And surely not without reason, are those to be condemned as the most grievous malefactors, who being most highly advanced by God in the fruition of all his gifts and blessings, do notwithstanding dishonor him by their sins, and with an high hand rebel against him. First, because to their other sins, they add horrible ingratitude, a vice odious to God and man: for whereas God's bounty should oblige them to duty and obedience, they forgetting or neglecting the author of their preferment, abuse his own gifts to his dishonor: and like unthankful rebels being advanced and enriched by their Sovereign, use all their credit, power and wealth to strengthen them in their rebellion. Secondly, because those who are advanced above others, in honor, power, and riches, are seated as it were upon a hill, and in the eye of all men, whereby it cometh to pass that their sins are exemplary, and so they do not only offend God themselves, but also draw others to imitate their wickedness; and hereby their single sins are doubled and redoubled upon their sinful souls, according to the number of those who are corrupted by their evil example.

The use hereof serveth to stir up all whom the Lord hath advanced above others in his blessings, that they earnestly labor to exceed others in thankfulness and obedience. Otherwise if they being unmindful of God's benefits rebel against him, and dishonor his name by their sins; they shall be condemned and punished not only as ordinary sinners, but also as ungrateful rebels, and as chief captains and ringleaders, who by their example have drawn others into the like transgressions.

Secondly, those who are of a mean estate may here learn contentation, seeing by the smallness of their receipts, they have the benefit of short accounts; and the lower their condition is, the more they are privileged from the guilt of other men's sins. For whereas those who are in eminent places, are exposed much more to the boisterous storms of manifold temptations, and when they fall like high buildings beat down inferiors, as it were under cottages, with their ruins; those who are but of mean quality, do not lie so open to these blasts of trial; or though they be overthrown in the day of temptation, yet commonly they are only guilty of their own fall, there being few or none that by their example are drawn into their sin.

Secondly, we here observe, that such is the near conjunction between idolaters and their idols, that they most hardly admit of any separation: for as in corporal fornication, the adulterer is so joined with the adulteress, that they become one flesh; whereby it cometh to pass, that they so desperately dote one upon another, that neither the loss of their credit, nor the impoverishing of their estate, nor the manifold mischiefs which accompanied their sins in this life, nor the eternal torments of hell fire, which are threatened against adulterers in the life to come, can wean them one from another; so in this spiritual whoredom, the idolater doth in his heart and affections so cleave unto his idols, that he neglecteth his fame and reputation with the godly, consumeth his wealth and substance, contemneth God's heavy judgments denounced against idolaters, both in this life and the life to come. And this was the estate of Ephraim in this place, who so firmly cleaved unto their idols, that they could by no means be severed, neither by God's alluring promises, nor terrifying threats, neither by his mercies, nor by his judgments, neither by the public preaching of God's Prophets, nor by the private admonitions of their brethren; and therefore the Lord commandeth the men of Judah, not to intermeddle with them, as being now become a desperate cure, of whom there was no hope of amendment and reformation. Many such examples we have in the book of God. Although Laban long enjoyed the company of holy Jacob, and plainly saw the manifold blessings which the true Jehovah multiplied upon him, yea and upon himself also for Jacob's sake; yet all this could not withdraw him from worshipping his idols. So although the Lord made choice of the Israelites for his peculiar people, and gave unto them his law, wherein he prescribed his true worship, and restrained them from idolatry, and confirmed this law by powerful miracles, and by continual experience gave them to understand, that he blessed them with all his benefits whē they worshipped him according to his revealed will, and contrariwise multiplied his plagues upon them, when they worshipped idols; yet so wholly were they possessed with a spirit of fornications, that all this would not restrain them from this sin, nor reclaim them from their idolatry, when they had addicted themselves unto it. So although the Lord had punished the land of Judah with captivity and desolation, and had sent his Prophets unto them that remained, to ascertain them that their idolatry was the chief cause of all their miseries, yet they rebelliously contemn the word of the Lord, and desperately resolve to continue in their idolatry, Jer. 44. 16. 17. 21. 22. The like may be said of Jeroboam, Ahab, and the rest of the idolatrous Kings, who after they had joined themselves with idols, could by no means be ever parted from them, neither by God's word, nor by his miracles, by his benefits nor by his punishments. And even in our own days do we not see that the idolatrous Papists having wedded themselves to their superstitions, will by no means admit of any divorce and separation, but shutting their eyes against the light of God's truth, and hardening their hearts against all those holy precepts whereby idolatry and superstition is forbidden and condemned, impudently persist in their evil courses, choosing rather to rase out that which was written by God's own finger, and to mangle and maim the commandments of almighty God, which prohibit the making and worshipping of images, then to suffer their idolatrous superstitions to be rooted out of their hearts, or to admit of any division or separation between them and their idols?

The use of this doctrine is, that when any are suitors unto us in the behalf of idols for our love, we give them a speedy answer, and forbid the banes when they are first published, alleging for our selves, that we are already married to our husband Christ, and therefore cannot entertain their love, unless we would become notorious strumpets; that we have already received Christ into our hearts, and therefore there is no place there for idols, seeing there can be no communion between them; that we are the temples of the holy Ghost, which hath no agreement with idols, as the Apostle speaketh, 2. Cor. 6. 16. Yea let us, not only abhor this spiritual whoredom in the grossest kinds, but also withstand all means and occasions thereof, making with Job in another kind a covenant with our eyes, that we will not look upon these alluring harlots; and stopping our ears against all those bewitching pandors, who solicit for them, and woo our harts from God and his pure worship. Otherwise such is the inclinablenesse of our hearts to idolatry and superstition, and in so near a bond of love is corrupted nature and our fleshly part united with idols, that if we give way to the first motions, and suffer our hearts and affections to be joined with them, the knot between us will prove inseparable, and no persuasions will withdraw us from them.

Thirdly, we here learn from the name which the holy Ghost giveth unto idols, that they do not give unto those who are devoted to their service any true comfort, or sound joy, or peace of conscience, but contrariwise, horror and scare, disquietness of mind, and just cause of grief and sorrow, in respect of the manifold miseries & calamities which they bring to both soul, body, and state in this life and the life to come. For whereas those who serve the Lord the Prince of peace and God of all consolation, may certainly expect from him peace of conscience, in the midst of all worldly garboyles, and true comfort when they are compassed about with all calamities; contrariwise they who worship idols, serve Satan the prince of terror and fear, who continually tormenteth his vassals with perplexed minds, and troubled consciences, and draweth them to their devotions by dreadful apparitions, and affrighting terrors, having no ground to give unto them whereupon they may build any sound comfort. Whereas those who truly serve God according to his revealed will, may securely expect help in the time of trouble, and protection and deliverance in the time of danger, because he is omniscient and knoweth our estates, omnipotent, and can relieve us, & most kind and gracious, and will not withdraw his helping hand when we stand in need: contrariwise these idols are blind and cannot see us, impotent and cannot help us, without any love, yea without reason, sense, and life, and therefore regard us not when we most implore their aide. Of the former we have an example in Elias, who worshipping the true God in a true manner, was heard of God, magnified in the sight of the people, by an admirable miracle, and protected and delivered in the midst of all dangers; of the others in Baals Priests, who by worshipping their idol, got nothing but wounds to their bodies, anguish and perplexity to their minds and souls, and utter destruction to them both. The like reward had Jeroboam, Ahab, and the rest of the idolatrous Kings, for their zealous devotions, and painful service which they performed to their idols.

The use of this doctrine is that, which the Apostle John teacheth us, 1. John. 5. 21. that we keep our selves from idols, and preserve our bodies and souls pure and undefiled from the filthy spots of this spiritual uncleanness. And this we shall do, if we resist and withstand the first beginnings and degrees of idolatry, and in God's worship and service submit our selves to be guided by the straight line of his holy word, neither declining on the right hand, nor on the left; or if we have been already seduced, and joined with idols, I mean in the worshipping of Saints, Angels, and Images, unto which kind of idolatry the Papists allure us, both by their doctrine and example; then let us betimes break off this fellowship, whilst yet there remaineth some hope of separation. For if when in our heart and affections, we are first joined and glued unto them, we pull our selves asunder with an holy violence, we shall find the separation almost as easily achieved, as attempted, the union being green and weak: but if we be hardened and strengthened in this conjunction, by long time and custom, we shall find that the whole wood will as easily break in sunder, as the joint, and as soon will the body part with his members, and the soul admit of a willing divorce from the body, as we being thus joined, may be severed from idols, unless we be plentifully watered with the dew of God's word, and be thoroughly warmed with the fire of his holy Spirit, and so being suppled, be made pliable to God's will.

Lastly, we here learn, that when men have long withstood the means of their salvation, and are hardened in their sins, so as there is no hope of doing them good, by our holy admonitions, instructions, exhortations, and reprehensions, then are we to let them alone, and not to intermeddle with them: first, because we shall expose God's holy ordinances to pollution, and subject them to the proud contempt of rebellious and malicious men, contrary to the admonition of our Savior, Matth. 7. 6. Give ye not that which is holy to dogs, nor cast ye your pearls before swine, lest they tread them under their feet, and turning again all to rent you. And secondly, because there is much more danger that they will make us worse, then hope that we shall make them better. For sooner will these incurable leapers, taint us with their leprosy of sin, then we shall cleanse them by our best approved medicines; and being so deeply infected with the plague of wickedness, that the marks and tokens of death and destruction appear upon them, there is no show of hope, that we should restore them to their spiritual health, but there is great cause of fear lest they infect us with their contagion. It is true indeed, that though their pestilent vices were apt to taint us, yet if we were not as apt to be tainted, there were no such great danger; but here it is far otherwise; for as their poisonous contagion is fit to infect us, so in respect of the gross and corrupt humors of sin, which remain even in all those who are regenerate, we are as apt to receive the infection; and therefore we have small reason to thrust our selves into their company, when it evidently appeareth that their diseases are desperate and past our cure.

Again, if we haunt the company of wicked men, and entertain near familiarity and friendship with them, either we must be silent when we see their faults, or else admonish and reprove them; if we smother them in silence, and can be content to hear and see God dishonored, then do we show our want of the love of God, and zeal of his glory, & have a manifest argument against our own souls, that we are none of his children: for what son having any natural affection in him, can hear his father slandered and abused, and hold his peace? yea and we show our hatred also against the party, what show of love soever we pretend, if we neglect seasonable admonitions and reproofs, and become accessories to his sins, as the Lord plainly implieth, Levite. 19. 17. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbor, and suffer him not to sin. On the other side, if we reprove desperate sinners, we shall not only cast these holy things unto dogs, and pearls before swine, who will tread them under their unclean feet, but we shall our selves be endangered, lest like furious bandogs they turn again, and all to rent us, either by railing speeches and uncivil taunts, or by open violence and desperate fury. If we like of their wicked courses, we are not much better then they: if they be irksome and grievous unto us, why do we by haunting their company, seek our own sorrow?

The use of this doctrine serveth to teach us, that under no color of excuse we frequent the company of such, who are so far spent in the sickness of sin, that there is no probable hope of their recovery; for seeing they are strong in evil, we weak in good; they wholly corrupt, we but in part regenerate; they striving with all the powers of their heart, mind and soul, to draw us unto their sins, and we faintly opposing, either to persuade them from their wickedness, or to stand in our own uprightness: in a word, seeing we labor against the stream in our course of righteousness, and they have both wind and tide in their course of sin, let not us grapple with thē, foolishly imagining that we can force them upward, seeing upon so much advantage as they have against us, they are much more likely, not only to hinder our progress in godliness, but to carry us with them down the stream of vice and wickedness.

ANd thus much concerning their sins of idolatry, against the first table. In respect of the second, they sinned two ways. First, against themselves by intemperance. Secondly, gainst their neighbors. And these sins were either common to all the people, to wit, their whoredoms and uncleanness, or peculiar to their Magistrates, namely, their bribing and extortion. Al which are comprised in these words, Vers. 18. Their drunkenness stincketh, they have committed [Vers 18] whoredom, their Rulers love to say with shame, Bring ye. Or thus, Their drink putrifieth and stincketh: or as others read, Their drink is refractarious & rebellious, they continually commit whoredom, their Princes love to say with shame, Bring ye. Which words are not in number so many, as are the interpretations diverse, which are by diverse Expositors given of them: but I will propound only those which seem most probable, and insist in that which best agreeth with the drift of the Prophet, and circumstances of the place. Some expound these words allegorically, understanding by drink, or drunkenness, that they were made spiritually drunken, with their unbridled love of superstition, and being thus besotted, they committed spiritual whoredom, that is, idolatry without shame. But as I take it, allegories in expounding the Scriptures, are like oaths in speech, never good, but when they are necessary. Besides, he had spoken of their desperate love towards their idols in the former verse, comprehending under it the sins of the first table; and therefore it is not likely, that in this brevity of speech, he doth inculcate and reiterate the same thing, but rather useth a new argument to dissuade the men of Judah from frequenting their company, namely, because they were guilty of the breaches of the second table also; of which he giveth three instances, to wit, their drunkenness, adultery, and bribery, under which he compriseth all the rest.

But let us come to more particulars. Their drunkenness stincketh, or, their drink putrifieth and stincketh, as the word here used signifieth. Which words amongst many others, have these three interpretations. Some read thē thus, Their drink is gone back; namely, from his first quality and condition, and so soureth and corrupteth: for in the proper and primary signification, the word 〈 in non-Latin alphabet 〉 signifieth to go back. Whereby they understand by a metonymy of the cause, that they were gone back and degenerate from their first state of integrity, and had made a defection from God: according to that, Isaiah 1. 22. Thy silver is become dross, thy wine is mixed with water. But as I take it, this doth not so well agree with the scope of the Prophet, nor fitly cohereth with the words following, as after shall appear.

Others read them thus; Their wine is refractarious or rebellious: that is, (understanding them by the same metonymy) their excessive drinking of wine and strong drink, maketh them refractarious and rebellious: according to that, Prov. 20. 1. Wine is a mocker, and strong drink is raging: that is, it maketh men to mock and rage. And this translation is very probable: first, because the word may well bear it; for strong drink maketh men refractary, and to run back, as an unruly heifer, when her master putteth on the yoke, runneth backward, and will not suffer the yoke to come upon her neck. And thus the same word is used, Hosea 7. 14. And they rebel against me. Again, this well agreeth with the drift of the place; for before he had said that Israel was rebellious, as an unruly heifer: and here he showeth what was the cause of their vntulinesse; namely, their excessive drinking of wine or strong drink.

Lastly, others read them according to our translation; their drunkenness, or their drink corrupteth and stinketh. In which sense, the Prophet alludeth, to the quality and condition of drunken men, who gull down such excessive store of wine and strong drink, that their stomachs being not able to digest it, it there putrifieth, corrupteth, and stinketh; and so they annoy the standers by with their unsavory breath, filthy belchings and vomitings; as the Prophet Isaiah also speaketh, Isaiah 28. 8. And this interpretation I embrace above the rest: first, because the word may well bear it; for then drink is said to go back, when it loseth it natural virtue, degenerateth, soureth, and corrupteth. Secondly, because, as I take it, it best fitteth with the scope of the Prophet; which is not so much to show the effects of these sins, as that drink or drunkenness maketh men unruly and rebellious, as to set forth these odious sins themselves; namely, that they were addicted to beastly drunkenness, whoredom, and bribing; and therefore not to be conversed withal with any that made conscience of their ways. And thus the two other sins are to be understood in themselves, & not in their effects. Lastly, this interpretatiō is most familiar, simple, & plain, without either trope or allegory; and therefore offereth less force to the words then the other.

The meaning then is, that they were addicted to this sin of drunkenness, and that in such brutish manner, that even their very breath was noisome, and all their whole carriage so beastly and shamelessly loathsome, as that it might be an effectual argument to wean from their company, not only those amongst the men of Judah, who were religious, but even all such as had in them any civility or humanity.

The next sin which here he layeth to their charge is, that they committed whoredom; which some also understand of spiritual fornication & idolatry: but I rather understand it of their carnal whoredom and adultery, of which they were also guilty; as before appeareth, verse 11. And so these sins of drunkenness and whoredom are fitly joined together, as the cause & the effect: for sine Cerere & Libero friget venus, drunkenness is a preparative to uncleanness, and as it were the wood or oil wherewith this fire of lust is kindled and nourished. Now further he implieth, that they were not in any moderate sort given to this sin; for he redoubleth the word in the original text; whoring, they whored: that is, they continually lived in this sin, without measure or shame.

And this also was an effectual reason to withdraw the men of Judah from their company, seeing they lived in an infamous and odious sin, and also were likely to infect and corrupt them by their wicked example; the sin of uncleanness being in it own nature an infectious and spreading sin, apt to poison all who come near them that are tainted and infected with it.

The third & last sin is bribing & extortion, in these words; Their rulers love to say with shame, or shamefully; Bring ye. In which words we are to consider the persons who committed this sin, and the sin it self. The persons were their rulers and magistrates. The word signifieth their shields: whereby is implied; first the office and duty of good magistrates; namely, to shield and defend their subjects from outward violence, injuries, and oppressions: and secondly, the sin of these rulers, & the miserable conditiō of the people is hereby shown & aggravated; both in that the magistrates, whose chief care and study should have been to defend the people, to right their wrongs, to execute judgment, and repel outward injuries, did greedily bend their minds to covetousness, & both forgetting their place, & neglecting their duty, gaped after bribes: & also in that hereby, nothing could follow but horrible disorder in the state, when as those who should have been the correctors and punishers of vice, and the rewarders of virtue, sought only their own private gain, and spent all their time and whole endeavors in hunting after bribes and rewards, as after a pray; whereby all manner of licentious liberty was given unto the people of running headlong into all manner of sin, seeing their governors regarded them not; or though they should call them into question, yet they could easily blind their eyes, and stop their mouths, and tie their hands with rewards and bribes.

And these were the persons. The sin is both expressed, and also exceedingly aggravated. Their sin laid to their charge, is their bribing and extortion; which as it is in it self evil, so it is of worse consequence; for it utterly perverteth all justice and righteous judgment, and maketh those who should be impartial Judges, respecters of persons; as appeareth, Deut. 16. 19. The reward blindeth the eyes of the wise, and perverteth the words of the just.

Now this their sin is aggravated by their manner of committing of it, and that both in respect of their inward affection, and also their outward carriage and demeanure. For the former it is said, not only that they were content to receive gifts, when they were offered, but also that they embraced this sin in their heart and affection, and were far in love with their vice; for they loved to say, Bring ye.

For their outward carriage of it, it is said, not only that they loved to receive gifts when they were offered, and thrust upon them, but that they were grown to such an height of impudency and injustice, that they did not stick openly to profess their bribing, and by word of mouth to require rewards, wringing and extorting from them gifts by direct speeches, when either they would have them wink at their faults, or administer judgment, or dispatch their business.

Yea, and this they did not in any modest or shamefast manner, but shamefully. The word here used may be referred either to the manner of their requiring rewards, that shamelessly and with a brazen forehead, they called for bribes, and covenanted before hand to have rewards for any business which they dispatched; or it may be referred to the rewards which they required, namely, that they called for shameful rewards, either in respect of their quantity, that they required great rewards, for small businesses; or in respect of their quality, that they were the rewards of unrighteousness, given and received for the betraying of justice and truth, for the upholding of the wicked, and discountenancing of the just; for the clearing or acquitting of the faulty, and for the condemning of the innocent.

And this is the meaning of the words. The doctrines which we learn out of them are these: first, that drunkenness [The doctrines.] is an odious and loathsome vice which strinketh in the nostrils of God and men. It is abominable to God, as in many other respects, so especially because the drunkard maketh his belly his god, vnfitteth himself for all duties of God's worship and service, and most grossly and ungratefully abuseth his good creatures, to the furthering of him in wickedness, as I have elsewhere more largely proved. So likewise it is loathsomely stinking before men; for not only do they offend men's eyes, in beholding their filthy carriage and behavior, and their ears by their foolish railing or ribald speeches, but also their smell, for their noisome sluttishnes even infecteth the air, and their very breath is a strong argument to make this sin odious, so that though there were no impiety in it, yet we were to abhor it because it is so loathsome.

The use hereof is, the same which the holy Ghost maketh in this place, namely, that it serve for a strong disuasion to restrain us from such company as are addicted to this sin of drunkenness; for not only are they to be avoided as wicked men▪ both in regard of this sin it self, and all other abominable wickedness which is the usual fruit thereof, lest accompanying them we be allured to join with them in their sin; but we are to avoid these living carrions, because they infect the air with their breath, and annoy their company with their loathsome slutrishnes.

The second thing which we here learn is, that we are with like care to avoid the company of such as are addicted to the sin of whoredom, though we had no other reason to restrain us. For this the Lord himself useth as an effectual reason in this place, to dissuade the men of Judah from accompanying the Israelites, because they continued in the sin of whoredom, wherewith they were likely to taint and infect those who entertained near familiarity with them. The force of which reason will more clearly appear, if we consider not only that the evil example of unclean persons both by their ribald words, and unchaste behavior, is apt to corrupt, and that in regard of our proneness and natural inclination to this vice, we are as apt to be corrupted; but also that adulterers have many wiles to beguile us, many baits to allure us, and impudent foreheads in venturing to give the assault to our chastity: as appeareth in the example of Joseph's Mistress, who having gotten the advantage of his company, solicits him to this sin in a plain and shameless manner; in Lots daughters, who came to that height of impudency, that they shamed not to entice their own father; in the people of Israel, inueigled with the alluring charms of the cursed nations; in Ammon defiling his own sister; and in the shameless harlot, described in the Proverbs, who having enticed a young man to come into her company, used such an art of lust to abuse him, and so many bewitching enticements to allure him, that at last he yields unto her, and follows her as an ox to the slaughter, and as a fool to the stocks: as it is, Prov. 7. 10. 11. 13. 21. 22.

The use hereof is, that if we desire to preserve our chastity, we avoid the company of adulterers and unclean persons, seeing in itself it is sufficient to corrupt us, and to make us copartners with them in this sin. For as there needeth no bellows to blow the fire, when it toucheth gunpowder, because the one is no more fit to fire, then the other to be inflamed; so there needeth no other help to inflame the heart with lust, then the touch and familiar acquaintance of unchaste persons; because as they are fit with the fire of their lust to inflame us, so we carry in our selves such combustible matter, as is no less ready to take the fire & to be inflamed.

Thirdly, we here learn that it is one of the highest degrees of sin, when as we do not only fall into wickedness, but also grow into love and liking with it: for this is the sin of the Princes of Israel in this place, who did not only bribe, but also took delight in bribing, and not only said, but loved to say, Bring ye. Which as it argued that they had brazen faces, so also that their hearts were rotten, and wholly corrupted with sin. So long as the sickness is seated in the outward parts only, there is great hope of recovery, because whilst the heart is whole and sound, it ministereth and conueigheth life, spirits and strength to the exterior members, whereby they are enabled to encounter the disease, and in the end to expel it and get victory; but if it have once seized upon the heart, and taken thorough possession of it, there is no hope of any recovery; so whilst our spiritual diseases of sin enter no further then the imaginations, thoughts, words or outward actions, our hearts continuing sound in their integrity & uprightness, there is assured hope, that they ministering continually spiritual life, and strength, to all the rest of the regenerate parts, they will in time expel the corrupt humors of sin, and obtain a full conquest over these spiritual diseases; but if sin have taken possession of the heart, so that having committed it, we like, and love, and highly value it in our affections, then remaineth no hope of recovering spiritual health, or of escaping death and utter destruction, unless the Lord cure us by miracle, and taking away the corrupted heart out of our bodies, do give unto us new hearts which are sound and upright. It is the top of our perfection, and the farthest progress which we can make in Christianity, when we cleave unto the Lord with all our hearts, loving him entirely, and our neighbor for his sake, and when being inflamed with the fire of this holy love, we labor to perform all good duties unto them both, and take our chief delight in this performance; and so contrariwise it is one of the deepest degrees of sin, when we set our hearts upon it, and love it as our dearest darling, and not only willingly transgress God's commandments, but also delight in our transgression. The first is an evident sign of the child of God, though he have never so many infirmities and imperfections; the latter an apparent token of the child of the devil, though he be graced with never so good a nature, never so many counterfeit moral virtues, never so glorious a show of honesty and civility. It is common to those that are regenerate to slip into the puddle of sin; but being defiled, they are never at rest till they be washed and cleansed from their pollution with the blood of Christ, applied unto them by a true and renewed faith; but it is proper to the unregenerate, after they are fallen into this filthy sink to wallow in it, and to take their chief delight in their pollution. It is incident to the faithful to be lead captive of sin, howbeit being in captivity they are never quiet till they come out of this thralldom, and obtain desired liberty; but it is peculiar to the wicked being made slaves to love their bondage, and being imprisoned as Satan's vassals, to delight in their prison, and to be in love with their greues, setters and chains of sin, wherewith they are held in his captivity. The godly may do the evil they would not, and neglect the good which they would do; nevertheless, they take no pleasure in their transgressions, but they are delighted in the law of God, in the inner man, and it is as sweet unto them, as the honey or honey comb; but to commit wickedness with the full swinge and consent of will, to loath virtue, and to be in love with vice, to offend God, and to be well pleased when he is offended, is the devils badge, whereby his servants are known and distinguished from the servants of God.

Lastly, we here observe, that the Lord condemneth it as a great sin in the Rulers of Israel, to take bribes and rewards, in that not only thereby themselves were corrupted, but also the whole state of government disioynted, and disordered; because their bribing perverted justice, and brought in impunity, and together with it, all manner of sin and wickedness. But of this sin my purpose is to speak more largely elsewhere, and therefore I will here pass it over.

ANd thus much concerning their sins. Their punishment followeth: Vers. 19. The wind hath bound thē up in her [Vers. 19] wings; And they shall be ashamed of their sacrifices. In which words he denounceth against them a double punishment, the latter whereof is the effect of the former; the first is captivity, in these words, The wind hath bound them up in her wings: the other is shame and confusion, in the words following, and they shall be ashamed of their sacrifices. The former is expressed in a lofty allegory, wherein he resembleth the wrath of God pursuing the wicked Israelites, to a swift wind, or an irresistible tempest; and the people to dust or chaff, which thereby is caught up and scattered over the face of the earth. This similitude is here contracted, but may be thus explicated; As the wind catcheth up the chaff, and carrieth it aloft with irresistible swiftness, as though it were fast bound unto his wings; and having tossed it to and fro, doth at last scatter it abroad upon the earth: so the anger of God stirred up with the sins of the Israelites, should seize upon them like a furious tempest, and scatter them here and there in a miserable captivity, amongst the Gentiles and nations, who should be Lord's over them.

The persons then thus to be scattered, were the people of Israel, signified by this word (them) which in the original is expressed in the feminine gender, and singular number, ligauit eam, hath bound her, to wit, the nation of the Israelites, or the tribe of Ephraim, of which the former words are to be understood. The means whereby they should be thus scattered, was the wind of God's fury and fierce displeasure, provoked by their sins.

The like allegory is used, Job 21. 18. Psal. 1. 4. where it is said, that the wicked are as chaff, which the wind driveth away, Ezech. 5. 3. Now the cause why he useth this similitude, was not only because these dark speeches were fit for a prophecy, which is as a book sealed up, until it be opened and expounded by the event; but also because in these few words, being rightly understood, those heavy judgments which were inflicted upon the Israelites, were most fully and fitly signified. For first, hereby is implied the suddenness of this judgment which should befall them, when they least expected it: for as a foul storm suddenly followeth a fair calm; and the wind which cometh we know not from whence, rusheth upon us with unexpected speed: so the Lord surpriseth the Israelites at unawares, with his heavy punishment of a miserable captivity, and whilst they pampered themselves with the fleshly pleasures of drunkenness and uncleanness, and hoarded up the riches of iniquity by bribing and extortion, as though they were assured that they should never be dispossessed of them; even then suddenly the wrath of God attached them, and brought upon them the Assyrians, who spoiled the land, and led them into cruel bondage.

Secondly, hereby is implied the swiftness of this judgment, which is here compared to the swiftness of the wind, and that whē it goeth on God's message with posting speed; for as though the swiftness of the wind were not quick enough, to express the speedines of God's vengeance, he giveth wings unto it, to double (as it were) his hast. And thus this similitude is commonly used to signify the hasty speediness of an action. So when David would in lively manner express the speedy swiftness, which the Lord useth in assisting his servants, and destroying his enemies, he saith, that He rode upon the Cherub and did fly, and he came flying upon the wings of the wind, Psal. 18. 10. 2. Sam. 22. 11. and Psalm. 104. 3. He maketh the clouds his chariot, and goeth upon the wings of the wind. And in the same sense this similitude is used with profane writers. So Virgil, Et ventis & fulmi •• s ocyor alis, swifter then the wind or lightning.

Thirdly, hereby is implied, that this judgment should come upon them with such irresistible fury, that they should not be able by any means to withstand it; and this is signified, whereas it is said, that the wind should bind them in his wings, that is, as they who are bound hand and foot are utterly unable to make resistance; so they should be so overmatched and hampered by the Assyrians, that it should be but folly to strive against their strength, seeing they should be debarred of all means, whereby they might either defend themselves, or offend the enemy. And thus the irresistible power of the Chaldeans is at large described, Joel. 1. 6. 7. & 2. 2. 3. &c.

Fourthly, hereby is signified the nature of their captivity, namely, that being led away by their enemies, they should not have any set place, wherein they might rest and assemble themselves together, for the performance of civil and divine duties; but that they should be tossed to and fro, from post to pillar, and be scattered and dispersed one from another, in the land of their captivity, amongst the Gentiles and nations, as the wind scattereth the chaff upon the face of the earth.

Lastly, the certainty of this judgment is here expressed, in that he doth not use the future tense, as speaking of a thing to be done in time to come, but the perfect tense, as though it were to come upon them with such undoubted certainty, that it seemed to be as it were done already. So John. 3. 36. He that believeth the Son hath everlasting life; that is, shall most surely have it, and he that believeth not is condemned already. And this is the judgment which is here threatened: the which accordingly was inflicted, under the reign of Hosea King of Israel, in the two hundred forty and third year of the Israelitish monarchy, when as they were carried away captive, by Shalmaneser, and dispersed amongst the Heathen nations, as appeareth, 2. King. 17.

And so much concerning the first punishment. The second is shame and confusion, in these words, And they shall be ashamed of their sacrifices. The which punishment is an effect of the former: for when as they were brought into great straits and grievous calamities, and could have no help or relief from the idols which they had served, then they were ashamed, when they considered that they had spent all their labor and cost in vain. Whilest idolaters flourish in prosperity, they flatter themselves in their sins, & become hereby more obstinate in their superstition; imagining that they are privileged from God's judgments, and have the fruition of all his blessings, for their false worship sake: but whē the hand of God lieth heavy upon them, and when he seemeth (as it were) to fight with them from heaven, by inflicting upon them grievous afflictions; then they double their devotions and superstitions unto their idols, that by their help they may be delivered: but when they find their hope frustrate, and that they are forsaken of their idols when they most need their help, then at length they acknowledge their impotency and insufficiency, & are confounded with shame, when they see that their gods, in whom they gloried, fail them, and that they have spent upon them so much unrewarded cost, and bootless labor. The punishment then here denounced is shame and confusion; the cause of this shame, is their sacrifices, not such as they offered unto the true God, in such manner and form as he had prescribed in his word, which always bring boldness, confidence, and assured hope of help and deliverance; according to that Psalm 25. 3. All that hope in thee shall not be ashamed: but here he understandeth such sacrifices as were offered unto idols, according unto their own wills and inventions; and therefore he calleth them their sacrifices: that is, sacrifices of their own devising and inventing; whereby also he doth synecdochically understand all their false worship and idolatry, whereby they served false gods.

And this is the meaning of the words. The doctrines [The Doctrines.] which arise out of them are these. First, we may observe, that voluptuousness and covetousness, are the causes and forerunners of confusion and destruction: for when a people go on securely in the fruition of sinful pleasures, and greedily give themselves to all manner of covetous courses, which seem to promise them any gain, as though they imagined that they should forever live upon the earth; then God's judgments with winged speed shall attach them, and bring them to shame and utter ruin. So when the people of Israel polluted themselves with those filthy pleasures of drunkenness and whoredom, and when their rulers greedily gaped after gain, defiling their hearts with covetousness, and their hands with bribes; the Lord threateneth that he will surprise them and carry them away, as it were, in the whirlwind of his wrath, when they least of all suspected any danger. Thus the old world spent their time wholly in voluptuous pleasures, in eating, and drinking, in marrying wives, and giving in marriage, unto the day that Noah entered into the Ark; and the flood came and destroyed them all: Matth. 17. 27. And the Sodomites also wholly addicted themselves to belly cheare, surfeiting, and drunkenness, to buying and selling, planting and building, until in the day that Lot went out of Sodom; it reined sire and brimstone from heaven and destroyed them all: verse. 28, 29. So when Balthaser and his Princes securely enjoining Nebuchadnezzers conquests, gave themselves to eating, drinking, and voluptuous pleasures, the handwriting of vengeance appeared unto them, perplexing them with unexpected fear and sudden confusion; and speedy vengeance seizing upon them, their Monarchy was overthrown, and themselves overcome and slaughtered by their enemies. And latter experience hath taught us, that as the Roman Empire increased and flourished, whilst they used severer discipline, sobriety, temperance, bounty, and homely gravity, everyone neglecting their own particular, to benefit their Country, and advance the good of the Commonwealth; so, when they effeminately did spend their times in voluptuous pleasures, wanton luxuriousness, excessive pride and bravery; and to maintain themselves in these prodigal courses, greedily scraped from the Common-wealth to enrich their private houses, and advance their own estate; they having first made themselves slaves to their wanton lusts, afterwards became slaves to their cruel enemies; and losing that through intemperancy and covetousness, which their ancestors had won by sobriety, continency, and frugality, of the conquerors of the world, they became the underlings and vassals of the barbarous Goths and Vandals.

And this must needs come to pass, both in respect of God's righteous judgments, with whom it is just to punish abused prosperity with wretched adversity, wasteful prodigality with extreme beggary, haughtiness and pride with an abject and base condition, oppression with oppression, and tyranny with slavery: and also in reason and civil policy; for as on the one side pleasures make men proud, wanton, impatient, discontent, and insolent in offering wrongs and injuries, by all which they exasperate others, and procure against themselves many implacable enemies; so also they effeminate the mind, and so disable the body, that they are not able to uphold themselves in their unjust courses against the least violence, but become an easy pray to their incensed enemies, when they go about to right their own wrongs, and to repay their injuries with • ust revenge.

The use hereof is, that it serve as a warning to the people of this our land, which is exceedingly corrupted with these sins; that they turn from these wicked courses by true repentance, that so they may be reconciled unto God, and prevent the like fearful judgments, unto which they are liable, being defiled with the like wickedness. For hath not our long peace and prosperity brought an universal sleep of security upon the land? Have not our people grievously abused their great plenty, and the manifold blessings wherewith God hath enriched them, by mis-spending them in voluptuous pleasures, and in all manner of luxurious wantonness and intemperance? Was ever the land so defiled with surfeiting and drunkenness, whoredom, and all manner of uncleanness? Was there ever the like greedy covetousness, oppression, bribing, extortion, and all manner deceitful & cruel dealing? Were ever the hearts and hands of our Nation so effeminated, as in these times, wherein there is scarce any difference between men and women in niceness, wantonness, and soft luxuriousness, both in respect of diet and attire? Is not the manly courage, and able valor of this our Nation much decayed, and doth not fox-like wiliness take the place of true fortitude? Finally, were ever men more insolent in offering injuries, or more impotent in repelling deserved revenge? What therefore can remain but a miserable conclusion of all these premises? what can we expect, but that as we have matched, and surpassed those who have gone before us, in voluptuousness, intemperance, and covetousness; we should also be like unto them in punishment, confusion, and destruction, unless we speedily prevent God's judgments by unfeigned repentance, and avert these punishments by turning from our sins?

Secondly, we may here observe, that howsoever the Lord in his infinite patience and long suffering, deferreth the just punishment of wicked men and sinful nations, to the end that hereby they may be drawn to repentance, & so escape his plagues; yet when notwithstanding all this mercy and patience of God, they continue in their heinous transgressions, the Lord bringeth his judgments like a whirl-wind, and taketh them away in a tempest of his wrath; as appeareth in the example of the Israelites in this place. More paticularly the punishments of the wicked, which have been long deferred, shall at length come upon them suddenly, and when they least expect any danger; even as the storm doth suddenly follow the calm. To this purpose it is said; that Though the excellency of the wicked mount up to heaven, and his head reach unto the clouds; yet shall he perish forever, like his dung, and they which have seen him shall say, Where is he? He shall flee away as a dream, and they shall not find him, and shall pass away as a vision in the night: Job 20. 6, 7, 8. And Chap. 21. 13. They spend their days in wealth, and suddenly they go down to the grave. So Psal. 73. 19. How suddenly are they destroyed, perished, and horribly consumed, as a dream when one awaketh! And the Prophet Isaiah compareth the destruction of the wicked to the ruins of a wall, which though it standeth a long time, yet it suddenly falleth and in a moment: Esa. 30. 13. Therefore this iniquity shall be unto you as a breach that falleth, or as a swelling in an high wall, whose breaking cometh suddenly and in a moment. Examples whereof we have in the old world, and in Sodom and Gomorrah, who whilst they securely enjoyed their voluptuous pleasures without fear of any danger, were suddenly surprised with God's judgments, even with the general deluge, & with fire and brimstone descending down from heaven. So when Nebuchadnezzar gloried in his power and majesty, it is said, that whilst the word was yet in his mouth, the message of God's anger was delivered unto him.

Secondly, as the wind is so swift that it is impossible to flee away from it, though we run upon our greatest speed; so the judgments of God pursue the wicked with such posting hast, that it is impossible for them to escape, though they be as swift as the Hind in the forest, or the Swallow in the air. To this purpose it is said, Matth. 3. 5. I will come near to you to judgment, and I will be a swift witness against the soothsaiers, &c. And 2. Pet. 2. 1. the Apostle saith, that the lying Prophets by their false teaching brought upon themselves swift damnation. So when the Lord would bring upon the men of Judah destruction and desolation, he saith, that their enemies should come up against them as the clouds, his chariots as tempests, and that his Horses should be lighter than the Eagles: Jer. 4. 13. And therefore though they were never so swift, yet they should not be able to flee away: as he also speaketh Chap. 46. 6. for either the flight should perish from the swift, as it is Amos 2. 14. or if they continued in their swiftness, their persecutors should be swifter, as the Lord threateneth, Esa. 30. 16.

Thirdly, as the wind or tempest carrieth away the dust and chaff with such irresistible fury, that it is altogether impossible for it by any weight or strength it hath to remain together vndispersed; so the judgments of God do surprise the wicked with such force and violence, that it is not possible for them with their greatest power to make any resistance, but their destruction shall be unto them altogether irrecoverable. In which respect the Prophet compareth the judgments of God falling upon wicked men, to the ruins of a wall; for as before it falleth, it may easily be underpropped and repaired, but when it is in falling, it cannot be stayed by any force of man; so howsoever it is no hard thing to prevent the judgments of God from lighting upon us before they attach us, if we forsake our sins by true repentance; yt if the sentence be past, and the punishments have already begun to seize upon us, then is our case desperate and irrecoverable, seeing we are not able to make any resistance, hor to withstand them with our greatest power. And hence also it is that in the same place he compareth the wicked to a Potters pot, which is so brittle that it is broken with the least violence, and being broken, cannot be amended nor serve for any use, Esa. 30. 13, 14. to the same purpose it is said, Prov. 6. 15. That the wicked man shall be destroyed suddenly, and without recovery: and that as the swift should not scape by flight, so neither the strong man by his strength, Ierem. 46. 6. So Amos 2. 14. The flight shall perish from the swift, and the strong shall not strengthen his force neither shall the mighty save his life. And in this respect the wrath of God in this place, is compared to a strong wind, and the wicked to chaff which is scattered by it. So Job. 21. 18. They shall be as stubble before the wind, and as chaff that the storm carrieth away: Psalm. 1. 4.

The use hereof is, that when being guilty of sin, we hear the judgments of God denounced against us, we do earnestly repent of our wickedness, flee unto the throne of grace, submit our selves under God's hands, and humbly sue for pardon and forgiveness, seeing it is the only course we can take to secure us, from being overwhelmed with God's plagues. For if we flee from the Lord, his judgments shall pursue us with unexpected speed, and shall overtake us like the swift wind in our greatest hast; and if we struggle and strive against them, they will overthrow us with irresistible violence, and like a furious tempest they will carry us away as dust or chaff.

The last thing to be observed is the punishment of idolatry and superstition; for howsoever idolaters whilst they prosper in their superstition and false worship, glory in their idols, and ascribe all the benefits which they have received unto them, and their own idolatrous devotions, yet when the Lord thundereth against them from heaven with his judgments, and bringeth upon them afflictions and inextricable calamities, and when for the removing of these evils, they have long sued unto their idols for help in vain, then are they covered and overwhelmed with shame and confusion, then do they with desperate sorrow bewail their former follies, and their bootelesse devotions, and cast away from them their images as unprofitable, wherein formerly they placed their chiefest confidence. And this confusion as it is here pointed at by our Prophet, so is it in large and most lively manner deciphered, Esa. 2. 19. Then shall they go into the holes of the rocks, and into the caves of the earth, from before the fear of the Lord, and from the glory of his majesty, when he shall arise to destroy the earth. 20. At that day shall a man cast away his silver idols, and his golden idols (which they had made themselves to worship them) to the mowles and to the backs. 21. To go into the holes of the rocks, and into the tops of the ragged rocks; from before the fear of the Lord, and from the glory of his majesty, when he shall rise to destroy the earth. So our Prophet saith, that when the Lord in his wrath should destroy Auen, that is, the places consecrated to idolatry, then the idolaters being confounded with shame, should say to the mountains, cover us, and to the hills, fall upon us. Chap. 10. 8. And this is that punishment which the Prophet desireth should be inflicted upon idolaters, Psalm. 97. 7. Confounded be all, they which serve graven images, and that glory in idols. And which the Prophet Isaiah denounceth against the idolatrous Jews, Esa. 1. 29. For they shall be confounded for the okes which ye have desired, and ye shall be ashamed of the gardens that ye have chosen. An example hereof we have in Baals priests, who were confounded with shame, when as they were in the sight of the people abandoned of his help, when they most needed and implored it.

The use hereof is, that abhorring and renouncing idols, and all manner of idolatrous superstition, which will leave us hopeless and helpless in our greatest extremities, we do cleave unto the true Jehovah, performing unto him such faithful and sincere scruice as he requireth in his word, without the mixture of human inventions; and then the Lord will preserve us in the day of affliction from all evil. Or if for his glory and our trial he bring us to the touchstone of adversity, and suffer us to taste of some calamity and misery, yet will he give us such a comfortable feeling of his favor, and arm us with power and patience to bear our troubles, that we shall never go away ashamed and confounded. To this purpose is that, Psalm. 34. 5. They shall look unto him and run to him, and their faces shall not be ashamed: And Psalm. 25. 3. All that hope in thee shall not be ashamed. So the Lord promiseth that none of them who consecrate themselves unto him to be his people, shall ever be ashamed, Joel 2. 26. And this David found by experience both of his ancestors, as appeareth Psalm. 22. 4, 5. Our fathers trusted in thee, they trusted in thee, and thou diddest deliver them. 5. Called upon thee and were delivered, they trusted in thee, and were not confounded. And also of himself, Psalm. 34. 4. I sought the Lord, and he heard me, and delivered me out of all my fear. Whereas if we leave the Lord, and trust in idols, and in our own inventions and idolatrous superstitions, we shall be abandoned in our greatest need, and be confounded with shame, when we expect help and deliverance.