let vs doe it in the loue of God which is the fountaine of euery good worke and in obedience to Gods commandement Secondly let vs propound as the maine ends of our actions the glory of God the good of his Church and our owne saluation Thirdly let our outward obedience proceede from the inward obedience of the heart and be done in sincerity and in vprightnes Fourthly let all be done in faith which by applying Christ and his pretious bloodshed vnto vs doth wash away the corruptions and imperfections wherewith our best actions are stained For though our actions in themselues be neuer so good yet if they be done in selfe-loue for our owne praise pleasure and profit without the sinceritie of the heart or true faith they are but glorious sinnes which displease God and make vs obnoxious to his iudgements and punishments Secondly we are here admonished that we doe not with Iehu and other hypocrites rest and content our selues in We must obey all Gods Commandements some one or two outward workes neglecting obedience vnto the rest of Gods Commandements assuring our selues that if our obedience be true and sincere it will be also whole and intire both in respect of the subiect and obiect that is both in respect of euery part of our selues who obey and in respect of al and euery of Gods commandements to which we are to yeeld obedience for true sanctification is not of one part alone but of the whole man and it maketh vs to hate all sinnes and to loue all vertues with the like affection although not in the same proportion Thirdly we here learne not to make our religion and the We must not make religion a cloake to couer our sins commandements of almightie God a cloak for our corruptions to couer our ambition malice cruelty morosity and other vices as Iehu did For if we do for corrupt and worldly ends imbrace and obey thē then when they wil not further but rather hinder vs in these respects we will cast them off and imbrace the contrarie sinnes and wickednesse according to the example of Iehu and all other apostates as appeareth daily by too too lamentable experience And so much for the sin of Iehu and his posteritie The fourth thing is the subiect or obiect of the punishment which is threefold first the house of Iehu by which is meant Iehu his posteritie which was destroyed by Shallum and so the kingdome taken from them namely Zachariah who was the last king of this family and the fourth from Iehu Here it may be demanded how it could stand with Gods How the child beareth the fathers sinnes Ezech. 18. 20. iustice to punish Iehues sinne in his posteritie seeing he saith that the child shall not beare his fathers iniquitie Ezech. 18. 20. I answere that the Lord may iustly punish the fathers sinne in the child by withholding his grace from him which he is not bound to giue him and so the child being destitute hereof and following his owne natural corruptions liueth in his fathers sin and transgressions and hereby iustly maketh himselfe obnoxious to Gods anger punishment It is true that the child is neuer punished with any positiue punishment for his fathers faults but for his owne sinnes into which being depriued of Gods grace he falleth For if he seeth his father sinnes and feareth and forsaketh them and indeuoureth to doe the contrarie workes of righteousnesse his fathers sinnes shall not be imputed vnto him but he shall liue in his owne righteousnesse as appeareth Ezech. 18. 14. which by Gods Ezech. 18. 14. infinite and vnlimited mercie oftentimes commeth to passe The vse hereof first concerneth parents that they be hereby Admonition to parents mooued to flee sin if not for their owne sake yet at least for their posterie seeing the child vnborne shall smart for their iniquities if the Lord as hee iustly may withhold his grace from them and suffer them to be carried away with their corruptions the which he often doth as he also threatneth in the second commandement Secondly the children of wicked parents may here learne Admonition to children of wicked parents carefully to flee their fathers vices and to indeuour to performe holy obedience vnto the Lord that so they may bee reconciled vnto him for if they follow their fathers steppes the Lord will certainely punish in them not only their own but also their parents sinne in the day of his visitation The second thing which here wee are to obserue is that God threatneth to begin his visitation with the King and God seuerely punisheth the sinnes of princes his posteritie because their owne sinnes were great and grieuous and also because they were accessarie to the sinnes of the people for whereas by their authoritie and good example they might haue restrained them from their open sinnes and stirred them vp to the profession and practise of righteousnesse and holinesse they contrariwise both by their law licensing idolatrie and by their practise liuing in it drew the people to follow their example and therefore the Lord first beginneth to punish them because they were the first agents and moouers vnto sinne So that here we may learne that it is not the great glorie and power of Princes which wil exempt them from punishment when God visiteth For howsoeuer they are gods Psal 82 6. 7. with men yet they are but men with God and as they shall die like men so shall they be punished like men neither shal their great authoritie and high place any thing priuiledge them Nay they aboue and before all others shall surely smart for it seeing they are seldome wicked alone but with their authoritie and example draw others into the like wickednesse The vse hereof concerneth not only Princes but also Magistrates and masters of families yea al that are in any place of authoritie ouer others that they most carefully auoide all sinnes especially such as are ioyned with scandall of their inferiours seeing against the day of Gods visitation they hasten and redouble their punishment The second obiect of this punishment is the state and Exposition kingdome in these words And will cause to cease the kingdome of the house of Israel The which punishment the Lord begun to execute presently after the ouerthrow of Iehues posteritie when as there were no lawful kings which gouerned the Commonwealth but such as vsurped the kingdome by treason murthers al outragious cruelty but it was fullie accomplished 41. yeeres after the death of Zachariah vnder the reigne of Hoshea when as all Israel were carried away captiue and neuer more had any kings of their owne to rule ouer them Where first wee are to obserue what a singular blessing Doct. of God it is when there is a continued sucession of lawfull Succession of lawfull Princes is a great blessing to a land Princes for it is the sinewes of a State wherein consisteth her chiefe strength which being cut
So Matth. 2. 15. Out of Egypt haue I called my Sonne spoken by Hosea chap. 11. 1. Matth. Matth. 2. 15. Hos 11. 1. Matth. 9. 13. Hos 6. 6. Rom. 9. 25. Hos 2. 23. 1. Cor. 15. 55. Hos 13. 14. 9. 13. I will haue mercy and not sacrifice spoken by Hosea chap. 6. 6. Rom. 9. 25. As hee saith also in Hosea I will call them my people which were not my people c. Hose 2. 23. 1. Cor. 15. 55. O death I will be thy death O graue where is thy victory Hos 13. 14. Secondly the authority of this prophecy is sufficiently approued by the certainty of the euent which is a certaine signe that it was inspired by God and an infallible note to distinguish true prophecies from those which are false Deut. 18. 21 22. Deut. 18. 21 22 The second thing to be considered is the time in which he prophecied but of this I shall haue occasion to speake in the first verse of this prophecie Lastly we are to set downe the summe of this prophecie which consisteth in these points First he seuerely reprehendeth The summe of this prophecie the sinnes of the Israelites especially their sinne of Idolatry for whereas the Lord had restrained his publicke worship and seruice to be performed in the Temple at Ierusalem these ten Tribes by the instigation of Ieroboam made choice of two other places Dan and Bethel for this purpose where they erected golden calues and other Idols and built strange altars that they might as the Papists doe in their images worshippe God in these Idols whereas in trueth in stead of God they worshipped the diuell This sinne of Idolatrie the Prophet sharpely reprehendeth shewing the heynousnesse thereof how odious it is in Gods sight the miserable effects which it produced and the fearefull plagues and punishments wherewith the Lord would punish it Secondly hee exhorteth and vseth diuers arguments to perswade them to repentance that so they might escape these plagues and heauie iudgements shewing also how they should repent and turne vnto God Lastly he prophecieth of Christ and of his kingdome for the comforting of all those who did expect him and did rest vpon him for their saluation All which points are set downe partly vnder shadowes and types and partly euidently simply and clearely And so much in generall of this prophecie now I will proceede The order in this booke obserued to the more speciall handling thereof Wherein I will obserue this order first I will briefly set downe the summe or maine argument of euery chapter secondly I will diuide it into his generall parts thirdly I will expound and explane the particular verses and lastly gather out of them such doctrines and vses as shall offer themselues to our consideration and shall be most fit for our instruction and edification Let vs therefore come to speake of the first chapter the The argumēt of the first chapter maine argument whereof is this After that he hath prefixed the inscription wherein is contained the Author of this prophecie his calling from God and the time of his prophecying to the end that hee might make the hearers and readers more attenttiue hee accuseth the people of Israel of their sinnes and namely of their grieuous Idolatry vnder the type of an infamous harlot and her adulterous issue setting downe withall comminations of heauy iudgements which the Lord would shortly execute vpon them for their sinnes To which hee adioyneth a singular consolation to the faithfull that notwithstanding the sinnes and punishments of the rebellious people the Lord would shew himselfe constant in his promises which hee made to their forefathers and would multiply their spirituall seede in great numbers making them not onely his people but also his sonnes and children And this is the argument of this chapter out of which we The parts of this chapter may gather the seuerall parts thereof which are two First the inscription of the prophecie verse 1. And secondly the prophecie it selfe in the rest of the chapter the which may be diuided into two parts first legall comminations secondly Euangelicall consolations In the comminations is set downe first the sinne vers 2 3. and secondly the punishment vers 4 5 6 8 9. The consolations are first proper to the house of Iudah vers 7. and secondly common to Iudah and Israel vers 10 11. THe inscription is set downe verse 1. The word of the Verse 1 Lord which came to Hosea the sonne of Beeri in the dayes of Vzzia Iothan Ahaz and Hezechia Kings of Iudah and in the daies of Ieroboam the sonne of Ioash King of Israel This inscription is prefixed for these ends First to make the hearer or reader attentiue in that it is not the word of Hosea himselfe or of mortall man but of the euerliuing God Secondly to gaine authority vnto and to shew the vndoubted truth and certaintie of this prophecie in that it is the word of the Lord not the deuice of man vttered after the things contained therein were come to passe but reueiled to Hosea and by him to all the people long before the things were accomplished not in an vncertaine time but in the raigne of these Kings here named Thirdly that hereby wee might be helped and furthered in the vnderstanding of the whole prophecie for knowing in what time and in whose raigne these prophecies were deliuered we may in the bookes of the Kings and Chronicles reade the story of those times and so come to the knowledge of the state of the Church and Common-wealth vnder the gouernment of these Kings which will giue no small light for the vnderstanding of the prophecie And these are the maine ends of this and the like inscriptions Now let vs come to the words themselues wherein are contained foure things First the principall efficient cause of this prophecie namely Iehouah Secondly the matter or maine argument thereof that is Gods word Thirdly the instrumentall cause by whom this word was deliuered to wit Hosea the Prophet Lastly the time of the publishing of this prophecie that is in the raigne of these Kings Concerning the first the principall author of this prophecie The Author of this Prophecie is Iehouah who hath his essence and being of himselfe and giueth being to all creatures The consideration whereof should make vs attentiuely to heare and dutifully to performe obedience to the wordes of this prophecie both in fleeing the vices therein condemned and practising and performing the duties therein commended and commanded vnto vs. For it is Iehouah who speaketh vnto vs who is infinite in wisedome and therefore his words are to be imbraced and obeyed as being most fit to guide and rule vs. Achitophels 2. Sam. 16. 23. words were receiued as Oracles because he was wise though his wisedome was mingled with sinne and corruption that is with foolishnesse how much more then are we to hearken to God himselfe speaking vnto vs whose
the third place is set downe the sinne for which the Lord The exposition threatneth to visit in these words The blood of Iizreel The which words of diuers men are diuersly expounded but leauing to set downe all mens iudgements because many of them haue little likelihood of trueth I will onely propound two which seeme most probable Some thinke that by the blood of Iisreel is vnderstood the slaughter of Achabs familie and posterity Iesabel Ioram and his seuenty sonnes which were all destroyed by Iehu Others imagine this cannot be the meaning of the words because this was an action commanded by God 2. King 9 6 7 8. and commended in Iehu after it was by him performed and by God rewarded 2. King 10. 30. and done by Iehu in zeale of Gods glory as he professeth 2. King 10. 16. And therefore they rather 2. King 9 6 7. 2. King 10. 30. 2. King 10. 16. thinke that by Iisreel here is vnderstood not the Citie or valley of Iisreel but the people of Israel which by Iehu and his posteritie were continued in their grosse idolatrie and so made obnoxious to the iudgements of God and their destruction And this exposition doth the rather please them First because the name Iisreel signifieth the seede of God and therefore may be taken for the people of Issreel as appeareth Exodus chap. 4. verse 22. And secondly Exod. 4. 22. because the name blood is taken sometime for destruction either temporall or eternall of bodie or soule So Ezech. 3. 5. Chap. 33. 6. Thirdly because some Greeke Ezech. 3. 5. Chap. 33. 6. copies reade it Israel and not Iisrael and those which reade it Iisrael haue prefixed before it an article not of the feminine Gender but of the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstanding thereby not the citie of Iisrael but the people of Israel Lastly because the same word Iisrael vsed Hos 2. 22. is by Hos 2. 22. all vnderstood of the people of Israel and not of the citie And this is the first exposition which hath in it great likelihood and probabilitie without any absurditie or great force offered vnto the text Which if we imbrace there ariseth from it this doctrine that kings are guiltie of the destruction Doct. of those who are vnder their gouernment if How princes are accessarie to the sinnes of the people by their authoritie commandement or example they draw their people from the seruice of the only true God to commit idolatrie and therefore in the day of Gods visitation he wil require their bloud at the princes hands and will seuerely punish them not onely for their owne sinnes but for the sinnes of the people into which they haue been either drawne by their authoritie or allured by their example Others as I said expound these words of the slaughter of Achabs familie and posteritie Iezabel Ioram Ahabs 70. Exposition sons Ahaziah and 42. of his brethren wherein they follow the plaine historie and the manifest words of the text without any change and alteration Which as I take it is the rather to bee imbraced for where the exposition is according to the plaine words of the text agreeing with the circumstances thereof the analogie of faith the rest of the Scriptures and containeth nothing improbable or absurd there it is to bee giuen and receiued without anie further search for one further fetched mysticall and hidden Yea but will some say this fact of Iehues was commanded of God to be done and commended and rewarded when it was done and therefore it is not likely that God would punish him and his posteritie for it I answer that we are to consider in this fact two things the outward fact it selfe and Iehues doing of it The outward fact it selfe was good and inioyned by God himselfe as a iust reuenge taken vpon Achab for his tyranny murther idolatry and other outrages by him committed and in respect hereof Iehu is commended and rewarded because he was Gods minister and instrument in performing a worke in it selfe commendable and acceptable vnto God But in respect of Iehu his doing of it it was wicked and vnlawfull for he did it not in the sinceritie and vprightnesse of his heart but with a corrupt minde poisoned with ambition as appeareth 2. King 10. 31. He did 2. King 10. 31. it not in zeale of Gods glory as he falsely boasted but his maine end was his owne aduancement which when he had attained vnto hee vtterly neglected the glory of God and grieuously dishonoured him by his grosse Idolatry He did not doe it in obedience to Gods commandement for then he would haue made conscience of the rest which hee transgressed resting and contenting himselfe like an hypocrite in this one outward act he did not doe it in detestation of Achabs sinne but for selfe-loue for hee continued in the same idolatry and although he destroyed Baals Priests and house yet following Ieroboams policie hee worshipped the golden calues in Dan and Bethel whereby he cleerely shewed that al he did was not in hatred of idolatry but for his worldly aduantage He did not when he was seated in the kingdome labour to restore Gods pure worship and seruice for which end and purpose he was stirred vp of God to destroy Achabs posterity but hauing satisfied his ambitious desire he laboured to confirme the kingdome to himselfe and his posterity by following Ieroboams policie and liuing in his Idolatry withholding his people from going to worshippe the Lord in his Temple at Ierusalem which was the place appointed by God for his publike seruice lest they should againe adioyne themselues to the house of Dauid So that hee onely made shew of religion and zeale whilest it stood with his owne worldly benefit but when it but seemed to crosse that he shooke handes with all and became an Apostate Howsoeuer therefore the fact as it was commanded by God was good and lawfull and in respect hereof was rewarded of God who will not let any shew of good goe vnrecompenced that hee may not onely heereby stop the mouthes of the wicked but also giue certaine assurance vnto his children that he will much more reward their true and sincere obedience yet if we respect with what mind and purpose it was performed by Iehu it was nothing but ambitious rebellion and cruell murther which therefore at the hands of God who respecteth not so much the outward action as the sincerity of the heart the inward obedience of his commandement the causes and ends of our actions it was sharpely and iustly punished The doctrines which from hence we learne are these First that wee doe not content our selues with outward workes Doctrines good in their owne nature and inioyned by God for vnlesse ther What is required to the doing of a good worke circumstances doe concurre they will be wicked and odious in Gods sight First therefore being assured that we do that which God hath commanded
nor reforme the affections like pleasing musicke or witty poetry which are more fit for the stage then for the pulpit they must not when they deliuer Gods ambassage come with excellencie of wordes or in the inticing speech of mans wisedome which Paul disapproueth in his owne 1. Cor. 2. 1. 4. practise but in the plain euidence of the spirit of power which graue maner of speaking best becommeth the ambassadours of Iesus Christ Neither must they vnlesse it be sparingly and for speciall purposes cite the authorities of men of the Fathers Doctors Councels much lesse of Poets and Philosophers labouring to beautifie the pure golden veritie of Gods word by painting it ouer with the duskish colours of humane learning whereby they make no difference betweene the Prophets and Apostles and other writers betweene the authority of mans word and the word of the eternall God The second speciall doctrine concerneth the people who may here learne first to hunger after the sincere milke of Gods word as Peter exhorteth 1. Pet. 2. 2. and not after the 1. Pet. 2. 2. manner of those who haue itching eares and cloyed appetites reiect the word the foode of their soules because it is brought vnto them in an earthen vessell their surfetted stomackes not suffering them to feede vpon any thing which is not sauced with humane learning Secondly that when pure doctrine is deliuered vnto them by Gods ambassadours they doe receiue it and esteeme of it with the Thessalonians not as the word of men but as it is indeed 1. Thes 2. 13. the word of God which is the power of God vnto saluation to euery one that beleeueth as it is Rom. 1. 16. And therefore Rom. 1. 16. they are to heare it reuerently and not contemptuously attentiuely not drousily sleepily nor carnally hauing their mindes distracted with worldly cares and businesses and conscionably treasuring it vp in their hearts that they may practise it in their liues not securely and carelesly letting it goe like the sand in the houreglasse in at the one eare and out at the other And so much concerning the matter of this prophecie Now we are to speake of the instrumentall cause by whom it was deliuered expressed in these words That came vnto Hosea That came vnto Hosea the sonne of Beeri Wherein is expressed the manner how this prophecie was deliuered and the person to whom The manner in these words which came that is the word of the The manner of reuealing these prophecies Num. 12. 6. Lord which was deliuered vnto Hosea in a diuine vision the which the Prophets vsually saw in their dreames whilest they slept as appeareth Numb 12. 6. If there be a Prophet of the Lord omongst you I will be knowne to him in a vision and will speake to him by dreame So Zach. 1. 8. I sawe by night and behold Zach. 1. 8. Iob 33. 15. Dan 7. 1. hold c. But how then could the Prophets distinguish their diuine visions from ordinary dreames I answer first because the Lord who spake vnto them assured them that it was his owne voyce as appeareth Acts 16. 9. 10. Secondly because those who were not ordinary Prophets had their dreames Acts 16. 9 10. Gen. 37. 5. 9. 1 Sam. 3 4. Gen. 41. 32. commonly reiterated as Iosephs Gen. 37. 5 9. Samuels 1. Sam. 3. 4. Pharaohs as Ioseph affirmeth Gen. 41. 32. Thirdly they left such a deepe impression as could not be blotted out as appeareth in the dreame of Pharaohs seruants Gen. 40. 6. 8. Pharaohs Gen. 41. 8. Nebuchadnezzers Dan. 2. 4. 2. And these are called somnia sigillata Gen. 40. 6. 8. Gen. 41. 8. Dan. 2. 1. 4. 2. And thus the Lord made knowne his wil vnto his seruants in former times But now wee are not to expect dreames and visions for in these last times God hath spoken vnto vs by his Heb. 1. 2. Sonne Heb. 1. 2. The which is a farre greater mercy vnto vs then was shewed to our Fathers of olde for whereas they were faine to waite long for the knowledge of Gods will to be reuealed by vision and oftentimes were not satisfied because for the sinnes of the people the vision failed as appeareth 1. Sam. 3. 1. Psal 74. 9. wee haue Gods will manifested in his written word which at all times and vpon all occasions 1. Sam. 3. 1. Psal 74 9. we may make our counseller The vse which we are to make hereof is that we do not phantastically desire visions and reuelations but vse the meanes which God hath graciously graunted vnto vs for the attaining of knowledge praise his name for it for they who in the light of the Gospel desire visions are like those who goe out of the sunshine to worke by the light of a dimme candle And so much concerning the maner The person to whom this diuine vision was deliuered was to Hosea whose name Of Hosea is added to manifest the truth of this prophesie for when the writer expresleth his name it addeth credit and authoritie to his workes and therefore Hosea purposely professeth his name and the raigne of the Kings in whose time he wrote that it might be manifest that his writings were not forged and counterfaite but the pure word of God The doctrine which we here learne is that as the Prophets haue set downe many arguments to proue that that which they haue written was inspired by Gods Spirit so we labour to acquaint and confirme our selues with them lest through ignorance wee imbrace as grounds of our faith humane conceits for diuine prophecies And to this dutie the Apostle exhorteth Timothy 2. Tim. 3. 14. And the Apostle Iohn those to whom he writeth 1. Iohn 4. 1. Especially let vs 2. Tim. 3. 14. 1. Iohn 4. 1. learne to put a difference betweene the apocryphall and canonicall Scripture seeing the errour is more dangerous because they are in our Church ioyned in our bookes and read promiscuously in the seruice of God But let vs come to the name it selfe the signification wherof is the same which Iesus and Iosua a Sauiour the which Of the name Hosea name was giuen to this Prophet by his parents directed by the speciall prouidence of God and doth fitly agree vnto him first because he was a type of our Sauiour Christ in his wife of fornications as afterwards shall appeare secondly because God vsed him as his meanes and instrument in sauing the people by bringing them vnto God from their sinnes by true repentance and to their Sauiour Iesus Christ by a liuely faith But how could his parents foresee this when he was in his infancy I answere that it was the custome of the Hebrewes to giue vnto their children significant names whereby either they expressed their owne desires that their children should be such and so vertuous as their names portended or thereby were put in mind of some notable worke of God done about the time
especially their magistrates superiors goueruours both ecclesiastical and ciuil so by the children we are to vnderstand the particular members of this Church especially subiects and inferiours For the Lord contenteth not himselfe with a generall denunciation of his heauy iudgements against the whole Church but he descendeth to particulars and specially applieth his threatnings to euery particular member of this body that so hee may bring the mother and the children the whole body and the seuerall parts superiours and inferiours vnto true repentance Superiours when as they consider that not onely they themselues shall haue the greatest measure of punishment inflicted on them because by their authority and example they haue bin the ringleaders vnto al wickednes but also that the poore people committed to their charge whom they ought as tenderly to loue as the kinde mother her deare children shal through their bad example and ill gouernment fall into the like sins so be made obnoxious to the like punishmēts So likewise inferiours may be drawne to repentance when as they consider that their following of the example of their superiours and obeying their authority in euil will not priuiledge them frō Gods iudgements but being partakers with thē in sin they shall also be partakers of their punishments And so much for the persons The punishment it selfe is that the Lord will haue no mercy or pittie vpon them not that the Lord will vtterly and absolutely exclude them from mercy but onely on this condition if they perseuered in their sinnes without repentance neither doth hee debarre them of all mercy in regard of their eternall saluation but in respect of their temporary reiection from being his people and children as may appeare by the latter part of the chapter The meaning therefore of these words is this that as he had denied to haue pitie vpon the mother and had diuorced her stripped her and made her like a wildernesse c. so neither would he haue any compassion of the children to to spare them but would bring vpon them the same punishments which he had denounced against their mother And this is the punishment here denounced The cause moouing the Lord to inflict it is expressed in these wordes For they bee the children of fornications In which words is contained a twofold cause of the childrens punishment the first because they are the children of fornications that is the issue of an adulterous mother or more plainely thus because they are members of an idolatrous Church who by their gouernours ciuill and ecclesiasticall are nuzled and nursed brought vp and instructed in idolatry and a false religion The first cause therefore why the Lord reiecteth the children is in the mother that is in the whole Church especially their gouernours and rulers both ecclesiasticall and ciuill because by the former they were taught not a true but a false and idolatrous religion and by the other were not restrained from idolatry and false worship and vrged to worship the true God after a true manner but rather by their example inticed and by their authority forced to forsake the true God and follow idols But here it may be demanded whether the sinne of the How God punisheth the sinnes of gouernours in the people gouernours is a iust cause to mooue the Lord to punish the subiects To which I answer that there are two sorts of punishments the first corporall and temporall the second spirituall and eternall In respect of temporall punishments it is iust with God to punish the sinnes of parents in children and of gouernours in the subiects because in respect of the whole body they are parts and members belonging vnto them as the chiefe and principall and therefore whilest the children and subiects suffer punishment the parents and gouernours are punished in them 2. Sam. 12. 14. 24. 12. 17. 2. Sam. 12. 14. 24. 12. 17. But in respect of spirituall and eternall punishments the Lord doth not inflict them vpon the children and subiects for the sinnes of the parents and gouernours positiuely vnlesse they likewise partake with them in their sinnes and follow their wicked example howsoeuer hee may iustly for Ezech. 18. their sins lay vpon them priuatiue punishments by withholding from them his grace and the gifts of his holy spirit which he is not bound to giue of which they being depriued runne into sinne and so make themselues obnoxious to positiue punishments Now these children of which the Prophet speaketh were not onely borne of an idolatrous mother but also they themselues liued and continued in that idolatry in which they were bred and instructed And this is the more principall cause why these children are punished because they liked and approued imbraced and liued in the idolatry of their mother for not simply to haue been the children and members of an idolatrous Church nor to haue been brought vp and instructed in her idolatries is a cause which moueth the Lord to reiect any if afterwards they hate and forsake the idolatry of their mother and loue and imbrace the pure and sincere worship of God The which was the state of many of Gods children in the common apostasie of the Israelites and is the state of many who haue come out of the spirituall Babylon being begotten vnto God by the immortall seede of his word But these of whom the Prophet speaketh had not onely in times past been but presently were the children of fornications they were not onely brought vp in idolatry but still they liked and liued in it and this he implieth when as he faith not that they had been but presently were the children of fornication And this is the meaning of these words The doctrines to be obserued out of them are these First wee may note that That particular application is necessary in the ministery of the word the Lord contenteth not himselfe with a generall denunciation of his iudgements against the whole Church of Israel but also applieth them specially to the particular members thereof The which example is to be imitated of Gods Ministers especially considering that such is the selfeloue pride hypocrisie and security of men that they will make no application of generall reprehensions and threatnings vnto themselues so long as they can shift them off and apply them vnto others An example hereof we haue in the secure Israelites Esa 28. 15. and in the Priests and Pharisies Matth. Esa 28. 15. Matth. 21. 41. 21. 41. yea Dauid himselfe made no vse of the generall parable for his humiliation till it was particularly applied 2. Sam. 12. 7. And therefore because that which is spoken to all is 2. Sam. 12. 7. spoken to none it hath been the custome of all Gods true Prophets and Ambassadours to make particular application of their general doctrines to the special vse of their own hearers so Nathan to Dauid 2. Sam. 12. 7. Peter to the Iewes 2. Sam. 12. 7. Acts 2. 23. Act. 2. 23. all
pleasure in their idolatrie and with these pompous shewes intice others to ioyne with them in committing this spirituall whoredome And here we are further to obserue that hee calleth them her iewels and her earings to note vnto them that they had not receiued this whorish and idolatrous maner of worship from the Lord but that it was their owne not enioyned by God but hammered out in the forge of their owne inuentions and cast in the mould of their owne braine Thirdly he saith that she followed her louers whereby is signified their obstinate persistance in this their sin for they did not once or twice fall into this sin through errour or infirmitie but they followed their idols and went on in the course of their superstitions walking in their idolatries as in their vsual path and common high way So vers 6. Fourthly he saith that their hearts were so wholly set vpon their idols and that they followed them with such great earnestnes and intention of minde that they forgate the Lord like vnto harlots who are so bewitched and wholly transported with a furie of blind loue or rather lust towards their louers that they altogether forget their lawfull husbands and all the benefits which they haue receiued from them So that heere he aggrauateth the impious folly and more then brutish blockishnes of this people who were so blinded and euen drunken in their idolatrous superstitions that neither Gods word nor his works neither his blessings and benefits nor his iudgements and punishments would put them in minde of God and of those duties which they owed vnto him But how could the Israelites be said to haue forgotten God seeing still they professed themselues his people and performed some kind of seruice vnto him I answere they are said to forget him because they did not remēber him to be such a God as he had reuealed himselfe in his word namely that he was a Spirit most holy most pure and infinite in all perfections but figured and represented him in a little image whom heauen and the heauen of heauens cannot containe and because they forgat to performe vnto him that pure worship which he had enioyned vnto them in his word and in stead thereof offered vnto him their owne wil-worship and the idolatrous inuentions of their owne braine and thus one is said to forget another when they forget to performe those things which the one required and the other promised And these are the degrees of their sinne of idolatrie Now in the last place the Prophet concludeth all the former reprehensions of their sins denunciations of punishmēts by telling them that all he had spoken was not of or from himselfe but the word of Iehouah and this hee doth to gaine authoritie vnto the former prophecie to confirme the vndoubted certaintie thereof and to moue the people to receiue it with reuerence and to lay it more neerely to their hearts that thereby they might be moued to turne vnto God by true repentance And so much concerning the meaning of these words The Do ∣ ctrines The doctrines which arise out of them are these First wee may obserue that the Lord in the ministrie of the word causeth The Lord causeth his messengers to repeate the same reprehensions his messengers and Ministers to repeate againe againe the same reprehensions of sin the same punishmēts which are due vnto them and this he doth partly in respect of our incredulitie whereby at first wee giue no credit to his word and therefore to confirme the truth thereof the better in our hearts he causeth the same things to be againe repeated and the same speeches to bee as it were with greater vehemencie redoubled and partly in regard of our negligence securitie and forgetfulnesse whereby wee either doe not attentiuely marke or conscionably applie or fruitfully remember his word at the first hearing And therefore when wee heare the same reprehensions and threatnings deliuered oftē by Gods ambassadours let not these repetitions cloy vs with sacietie but rather sharpen our attention perswading our selues that the Lord causeth vs to heare the same things repeated either because through our negligence wee haue not learned or through our securitie and forgetfulnesse haue not applied nor made profitable vse of them at the first hearing or finally that hee meeteth with our incredulitie by confirming his word with a second repetition Secondly we may obserue that the same things which the The estate of the Church of Rome like the Church of Israel Prophet heere condemneth in the Israelites are at this day practised by the Church of Rome For first they haue their Baalims their pettie gods and patrons whom they religiously serue worship they offer vnto them incense vowes oblations they decke and adorne not onely their Idols but also themselues when they solemnize their feasts and approch into their presence placing a great part of their holinesse and deuotion in their outward pompe and brauerie which are not prescribed by God but inuented by themselues and therefore may fitly be called their own All which decking and adorning of themselues and their Idols they like impudent harlots vse that with these baites of outward pompe and beautie they may allure others to goe a whoring with them after their Idols they haue also a long time liued in their spirituall adulteries with great impudencie and obstinacie boasting and glorying in their sinne and finally they haue so set their hearts vpon their louers and are so intent earnest in their seruice that they may be truly said to haue forgotten the Lord because they do not so remember him as he hath reuealed himselfe in his word because they haue forgotten to worship him in spirit and truth and in stead thereof offer vnto him their owne inuentions and also because they vse much more care and diligence and spend much more time and labour in the seruice of the Virgin Mary Saints Angels Images and other Idols then in the seruice of the true and euerliuing God From whence wee may assuredly gather that the Lord will visite vpon them the daies of Baalim though for a time to shew his own patience and to make them the more vnexcusable hee deferre their iustly deserued punishments And therefore let al those come out of Babylon who would not be partakers of her plagues Apoc. 18. 4. Apoc. 18. 4. We must not place our religion in outward pompe Thirdly we may hence learne to auoid the foolish superstition of idolaters who place their religion in outward pompe and sumptuous shewes and to worship the Lord in spirit truth according to the prescript forme of his word Wherein many amongst our selues may iustly be reproued who thinke they haue done God good seruice if on his Sabbaths they come to the Church in their best apparell outwardly decked and adorned when in the meane time they come with their workaday soules full of worldly distractions and cogitations and altogether vnprepared and
and sincere worshippe and seruice namely the Lord himselfe I will take away So that it is not in the will and purpose nor in the power and policie of man to worke this great alteration and reformation first and principally for man in his owne nature is prone to idolatrie and superstition and when he is once entred into it in stead of returning out of this puddle he is readie being ouer the shooes to plunge himselfe ouer head and eares but it is the Lord himselfe who illuminateth our eyes with the knowledge of his truth and inableth vs to discerne the sottishnes of superstition and the filthines of our spirituall whoredomes and moueth our harts to loath and detest them to embrace his true religion and sincere worship And therfore when as we would haue the house of God clearely purged from all reliques of superstitiō we must not only euery man in his place and calling further as much as in vs lieth this good worke but principally wee are all in generall to ioyne together in prayer vnto God desiring his assistance for the effecting of it for he is the chiefe cause thereof and the greatest Potentates of the earth are in this worke but his instruments and deputies whom he can easilie incline to effect it when so it pleaseth him Prou. 21. 1. Prou. 21. 1. Secondly we may obserue that there cannot too great There cannot too great diligence be vsed in purging the Church from idolatrie precisenesse care and diligence bee vsed in purging the Church from all reliques of idolatrie and superstition and in restoring the puritie of religion and Gods true worship according to the prescript rule of his Word as appeareth in this place where the Lord refuseth to be called by the name of Baal though good in it owne signification because it had been abused to idolatrie and enioyneth his people not so much as to mention the name of an idoll The like places are those before quoted Exod. 23. 13. Deut. 12. 2. 3. Psal 16. 4. 5. to which we may adde Zach. 13. 2. I wil cut off the names Zach. 13. 2. of the Idols out of the land and they shall no more be remembred and Esay 30. 22. Yee shall pollute the couering of the images of Esay 30. 22. siluer and the rich ornament of the images of gold and cast them away as a menstruous cloth and you shall say vnto it get thee hence This rule then is to be obserued of all who reforme the Idolatrie must be rooted out both head and taile Church that they root out idolatrie and superstition both head and taile in substance and ceremonie and not suffer an idolatrous or superstitious name to remaine yea they are not only to remoue things out of the Church which are idolatrous and superstitious in their owne nature but also such indifferent things as being lawfull in themselues are abused to idolatrie because through the corruption of our nature all meanes and occasions to put vs in mind of idolatrie are so many traps to catch vs and so many baites to allure vs to fall into this sin againe So heere the Lord will not haue his people to name Baalims because he would not haue them so much as remembred But lest it might be obiected that these idolatrous names are originally euill wee shall also finde Ier. 23. 36. that the Lord forbiddeth to call his Word Jerem. 23. 36. the burthen of the Lord notwithstanding that it was his owne phrase by the mouth of his Prophets because it was now growne amongst the people into obloquie and contempt And Ezechias is commended for breaking the brasen serpent which was made by Gods appointment because the people abused it to idolatrie 2. King 18. 4. Yea but 2. King 18. 4. Princes and supreme Magistrates must reforme the Church who hath this authoritie to purge the Church from all reliques of idolatrie I answere chiefe Gouernours Princes and supreme Magistrates who are appointed by God to be the nursing fathers of the Church neither may priuate men intermeddle with publike reformation but only the Gouernours of the Church as we may see it confirmed by innumerable presidents in Gods word And they as I said are to root out idolatrie and all reliques thereof for this is a singular dutie belonging vnto them which is so much commended in those godly Magistrates and Kings Moses Dauid Ezechias Iosias and the rest the neglect whereof wee shall find condemned in other Kings though vertuous and religious who restoring Gods true religion yet suffered the groues and high places to remaine But if this dutie be neglected by Magistrates how are priuate Priuate men must not intermeddle with publike reformation men to behaue themselues I answere they must containe their courses within the compasse of their calling and in the first place they must seeke to reforme themselues and those vnder their priuate charge purging preseruing them as from all other sinnes so especially from all manner of idolatrie and superstition and for the publike reformation they are to further it as priuate men by petition the helpe of their friends and best meanes especially they are to commend Gods cause into his owne hands by feruent and continuall praier who is able to bring it to passe by iust and lawfull courses But may they ioyne themselues to such Churches as are Ceremoniall imperfections of the Church must not cause a separation spotted with imperfections I answere there are some corruptions which are substantiall and vndermine the foundation of religion and these may iustly cause a separation but there are others in ceremonies and circumstances onely the substance and parts of religion and Gods worship remaining sound and vnshaken and these are not causes sufficient to make a rent from the Church seeing there was neuer any Church without her wants and imperfections and seeing where the foundation remaineth sure as it doth where the Word is purely and sincerely taught and the Sacraments administred according to Christs institution there we may bee built vp in Christ and attaine vnto eternall saluation And as the people are not for these wants and imperfections to leaue the publike seruice of God so neither as I take it are Gods Ministers to forsake their ministrie without the helpe whereof the people cannot publikely worship God nor be built vp in Christ and edified in their holy faith rather then they will vndergoe some rites and ceremonies though very inconuenient if it cannot be proued that they are in their vse simplie euill and vnlawfull Neither do I thinke any inconuenience so great as the neglect of preaching Christ crucified c. 1. Cor. 9. 16. 1. Cor. 9. 16. The prophane practise of Poets condemned Thirdly whereas God saith that his people shall not so much as name idols vnlesse it be with hatred and detestation here is condemned the prophane practise of our Poets who thinke their poems are not artificiall
Ignorance begetteth superstition hope blinded with Ignorance becommeth presumption and feare hereby is turned into desperation c. Secondly we here obserue that as ignorance is the fountaine Ignorance the cause of punishment of all sinne so also it is the cause of all punishment for vvhen a land is destitute of the knowledge of God then doth the Lord proclaime that he hath a controuersie with that people and that he will after a reall manner plead against them till he hath destroyed them with his Iudgements And indeed many are the euils which in the Scriptures are threatned against men for this sinne of Ignorance as for example the Lord threatneth that he will laugh at their destruction stop his cares at their prayers who hate knowledge Prou. 1. 28. He punisheth it with Captiuitie Esay 5. 13. Pro. 1. 28. Therefore my people is gone into captiuitie because they had no Esay 5. 13. knowledge With desolation Esay 27. 10. The defensed citie shal become desolate c. 11. For it is a people of none vnderstanding Esay 27. 10. 11 therefore hee that made them shall haue no compassion of them It bringeth destruction and moueth the Lord to forsake vs. Hos 4. 6. It maketh men subject to the curse and wrath of God and therefore the Prophet bouldly prayeth Hos 4. 6. that the Lord would poure out his wrath vpon them that doe not know him Iere. 10. 10. Psal 79. 6. It maketh them strangers Iere. 10. 10. Psal 79. 6. Ephe. 4. 18. from the life of God Ephe. 4. 18. and also from lyfe euerlasting for as he that is ignorant of the way cannot come to the iourneyes end so they who are ignorant of the meanes of comming to eternall lyfe can neuer attaine vnto it In a word it maketh men subiect to gods vengeance at the day of judgement for the Apostle telleth vs. That the Lord will come in flaming fire to render vengeance to those that doe not know him 2. Thes 1. 8. 2. Thes 1. 8. The vse of this doctrine serueth first to refute the practise of the Papists who vse all meanes to extinguish the light of Popish patrones of ignorance reproued knowledge and to bring into those lands wherein they haue any authoritie more then Aegyptian darknesse and barbarous ignorance To which purpose they take away the preaching of the Gospell the onely ordinarie meanes of begetting faith yea they cannot indure that the people should injoy the sun-shine of the scriptures but interpose betweene it and their vnderstanding the dark cloude of an vnknowne tongue they cannot abide that they should behould this radient Pearle most precious diamond which would send forth his bright rayes in the darkest night of ignorance but keepe it close hidden and fast locked from them vnder the locke of an vnknowne language perswading the people that they may bee most deuout vvhen they are most ignorant and that being destitute of any true faith of their owne they are notwithstanding in good case if they haue onely an implicite faith vvhereby they beleeue as the Church beleeueth though they know not what But let all such know who haue wilfully suffered themselues to bee hudwinckt vvith this thick vaile of ignorance that these Romish shauelings doe notably abuse the people to their perdition seeing they take away knowledge the root and foundation of all grace vertue and obedience and bring in ignorance the fountaine of all errour sinne and wickednesse and consequently make whole nations countries lyable to Gods judgements because the knowledge of God and his true religion is banished from amongst them Secondly it serueth for the reproofe of those ignorant Ignorant ideots reproued ideots and secure worldlings who content themselues to liue still in ignorance being vtterly destitute of the knowledge of God and of his religion and imagine that they are religious inough if they haue a good meaning and that they are exempted from gods judgements and highly in his fauour if they bee of a ciuill conuersation and honest behauiour though in the mean-time they remaine wilfully blind shutting their eyes against the light and contemning or at least carelesly neglecting all meanes of knowledge But let such know that being destitute of knowledge they are also destitute of all sauing grace and that liuing in ignorance they liue also in their sinnes and consequently haue God their aduersarie vvho will contend vvith them and vnlesse they repent adjudge them to deserued punishments Lastly this serueth to stop the mouthes of those eyther Slaunderers of the Gospell refuted foolish or malicious slaunderers vvho accuse the preaching of the Gospell as the cause which hath impayred the state of the land both by making it more to abound with sinne also more liable to Gods judgements It was neuer good vvorld say they since this new religion came in and since there vvas so much preaching Neuer so much infidelitie hipocrisie dissimulation fraude oppression and cruelty Neuer such want and scarcitie plague and sicknesse and all sorts of miseries But let such know that not the preaching of the gospell is the cause of all this but the neglect and contempt of the Gospell preached and because vvhilest the light of Gods word shineth yet men loue darknesse more then light and therefore are iustly giuen ouer of God to a reprobate sence It is not our too much knowledge which is the cause of our sinnes and punishments but our great ignorance notwithstanding the Lord hath a long time graunted plentifull meanes of knowledge and as well may we say that the light of the Sunne causeth men to stumble and goe out of the way that the faithfull surgeon and good salue doe make the sore that the Iudge maketh the theefe or that the Law doth make transgressours as that the word of God or the knowledge thereof should be the cause eyther of our sinnes or of our punishments And so much for the doctrines which are to be obserued Application out of this first verse Now in the last place let vs apply that which hath been said to our owne times for our owne vse benefit And to this purpose let vs examine what similitude there is betweene the land of Israell as it was in the time of Hosea and our owne Country in these dayes and whether we are not guilty of the same sins whereof they are here conuicted to the end that if we proue cleare and innocent we may haue the comfort hereof in our owne consciences or if vve be found alike faulty that wee may humble our selues by vnfained repentance Otherwise let vs assure our selues that if there be between vs similitude of manners there shall also be similitude of punishment if we be guilty of the same sins the Lord will take the same course with vs that is he will summon and arraigne vs before his Iudgement seate where being conuicted vve shall be condemned to suffer the like or
men with patience to suffer themselues to be directed by these spirituall guides to be admonished by these spirituall fathers without expostulations to be cured of these spirituall Physitions without murmuring or repining c. least by crossing Gods holy ordinance they moue the Lord to take away from them these meanes of their conuersion and giue them vp to a reprobate sense Secondly it serueth for the just reproofe of the people Those rebuked who reproue their teachers of this land and especially of this Citie who are growne vnto that height of pride and insolencie that they will take vppon them to teach their teachers and bring all that is spoken to the rule and censure of their shallow conceipt as also those who when they heare their sinnes reproued out of gods word in stead of amending their wicked wayes are ready to expostulate with their teachers to reproue them for their rebukes and to cast in their teeth their faults imperfections As if the vngracious Scholer because he is corrected should lash his Schoolmaister with the same rod or as if the frantick patient should pull off his plaister and cast it into the Physitions face ANd so much concerning the second bill of inditement the Verse 5 sentence of condemnation is affixed Verse 5. Therefore shalt thou fall in the day and the Prophet shall fall with thee in the night I will destroy thy mother In which words we are Exposition to consider first the punishment denounced secondly the cause thereof thirdly the persons against whom it is threatned fourthly the time when it is inflicted The punishment is expressed in these words thou shalt fall the which is a metaphor borrowed from such as being eyther blind or walking in the darke are ready to fall into the ditches and pits Whereby is signified that because they loued darknesse better then light and erring in their owne wicked wayes would not indure to be directed and guided by the light of Gods word but hated their guides and dispised their admonitions therefore they should fall into the pit of Gods fearefull iudgements and perish therein both people and Prophets Now these iudgements into which the Prophet saith the people shall fall are as I take it properly to bee vnderstood of those temporary punishments into which soone after they did fall namely the sword captiuitie and desolation howsoeuer it may well bee that vnder these as types may bee vnderstood their fall into gods spirituall judgements death and eternall condemnation when as the light of the Gospell appearing and the sunne of righteousnesse clearely shyning they would not receiue the promised Messias but as though they had beene still in the darke or starke blind they stumbled at him as at a stone of offence and so fell into the pit of eternall perdition according to the Prophecies Esay 8. Esay 8. 14. Luke 2. 34. Rom. 9. 32. 1 Cor. 1. 23. 14. Luk. 2. 34. Which wee see accomplished Rom. 9. 32. 1. Cor. 1. 23. Secondly the cause why they fell into the pit of Gods judgements is implyed in this word Therefore as it is fitly here translated whereby is signified that because they refused the light of Gods word and would not harken to his faithfull Prophets nor suffer themselues to bee guided by them but contemned their admonitions yea and insolently rebuked their reprouers chusing rather to harken vnto false Prophets who seduced them and flattered them in their sins therefore running on in the wayes of darknesse like blinde people after blinde guided they should both fall into the pit of Gods judgements the deepe pit of temporary punishments and the bottomlesse pit of eternall destruction Thirdly the persons against whom these punishments are threatned are first more distinctly specified and after comprised in one generall summe They are specified whereas he saith that both people and Prophets should thus fall The people are expressed in this word Thou where he maketh an Apostrophe and conuersion of his speach to the people and hauing spoken of them in the former Verse in the third person hee now vseth the second for the greater emphasis that hee might point them out who were marked by God vnto punishment and the singular number as though hee would cull them out man by man And this was just with God that this people who wilfully shut their eyes against the light of Gods truth and despised his faithfull seruants admonishing them should be giuen vp of God to a reprobate sense to follow the delusions of false Prophets and to walke in their owne wicked wayes vntill they fell into the pit of destruction It is further said that their Prophets should fall with them by which wee are not to vnderstand their true Prophets who admonished them of their sinnes and so becomming guiltlesse of their transgressions saued their owne soules and were not pertakers with them in their punishments but their false and flattering Prophets who soothed them in their sins and sowed cushions vnder their elbowes that they might more securely goe on in their wickednesse And here also he vseth the singular number indefinitely for the greater emphasis as though hee should say howsoeuer diuers may thinke that they shal be exempted in the common punishment by their wit learning pollicie authoritie or fauour with the people yet not one of them shall escape And this was just with God that the false Prophets who had seduced the people should being accessarie to their sins bee pertakers in their punishments Secondly hee saith that hee will destroy their mother whereby we are to vnderstand the whole Common-wealth Sinagogue and Church of the Iewes which the Lord threatneth so to ouer-turne and ruinate that there should not remaine so much as an outward face of a kingdome nor the glorious title of the Church wherein they so much boasted as though hee should say my purpose is to destroy all and some particular persons and the whole state both of church and common-wealth so as I will not leaue so much as your goodly shewes and glorious titles vnder which you shelter your selues from the storme of Gods judgements and so securely liue in your sinnes without repentance Where the Lord vseth the name of Mother to comprehend the whole Synagogue of the Israelites both to shew the grieuousnesse of the judgement in that the Lord killed the damme together with her young and also that hee might more sensibly affect their stonie and secure hearts with compassionate griefe seeing by their sinnes they had not onely destroyed themselues but also their mother who in respect of this neere alliance ought aboue all things in the world to be most deere vnto them Now this fearefull judgement the Lord accordingly inflicted vpon them when as first he destroyed innumerable numbers of the Israelits both by their ciuill dissentions and forraine invasions and afterwards when as the remnant which remained were carryed Captiue into Assiria and the Assirians planted their Colonies in the Land of
they pray vpon them And finally when they made no end of prouoking the Lord to anger by their sinnes how miserably were they scattered like sheepe without a shepheard and made a pray to the sauage beasts the cruell Heathens as the Lord threatneth in this place The vse hereof is that we carefully keep our selues in Gods safe sheepfold and pleasant pasture the true Church and attentiuely hearken and diligently obey the voyce of our great shepheard and so wee shall not only be safe vnder his protection but also be plentifully fedde with his abundant blessings Otherwise if we leaue our sheepish nature and become vnruly like vntamed heifers the Lord will let vs range at large pinch vs with penurie and expose vs to all the former dangers ANd thus much in generall concerning the sinnes of the Israelites namely their stubborne rebellion which the Prophet vseth as an argument to disswade the men of Iuda from associating themselues with them In the next place he doth more specially expresse the particular sinnes which most raigned amongst them the which are of two sorts first their sins against the first table in this verse and secondly their sinnes against the second table in the verse following Their sinne against the first table was their idolatrie in these words Vers 17. Ephraim is ioyned to idols Vers 17 let him alone Which words containe two things first a reason The exposition to disswade the men of Iuda from accompanying the Israelites in these words Ephraim is ioyned to idols and secondly a repetition of the generall dehortation whereby it is reenforced in the words following let him alone Concerning the former here by Ephraim we are Synecdochically to vnderstād the ten Tribes of Israel which made a defection from the house of Dauid and ioyned with Ieroboam But Ephraim one of the ten is here and elsewhere principally named first because it was at this time chiefe of all the rest both in honor and wealth Secondly he nameth Ephraim only to vpbraide his vnthankfulnes in that hee had abused Gods extraordinarie mercie towards him for wheras he had of the meere mercie and loue of God receiued the preheminence before his elder brother Manasses in his great grandfather Iacobs blessing and the priuiledge of the birthright the which also the Lord verified by the euent this should haue moued him to extraordinarie thankfulnes and obedience he contrariwise did not onely himselfe make a fearefull defection from God and his pure religion but polluted also the whole kingdome with his superstition idolatrie and became the head and first mouer of this horrible Apostasie Lastly he here nameth Ephraim rather then any other Tribe because Ieroboam the sonne of Nebat and other idolatrous Kings which were the setters vp and maintainers of idolatrie were herehence descended so that as hereby he taxeth the whole Tribe as being principall ringleaders to idolatrie so especially the Kings Nobles of this Tribe which by their authoritie example and practise drew not only them but the other Tribes also to idolatrie and superstition It is further added that this Ephraim is ioyned to idols the word signifieth a continued act of time namely as they had in former times so they continued to ioyne themselues to their idols where he vnderstandeth such a ioyning and coniunction as is betweene the fornicatour and the harlot who by their whoredome so ioyne together as that they become one flesh implying hereby that they and their idols were vnited together in such a neere and inseparable knot that there was scarce any possibilitie that they would euer admit of any disunion and separation And this was the maner of their coniunction The things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they were ioyned were their idols The word here vsed is deriued from an Hebrew roote which signifieth sorrow griefe and terror and therefore Iunius translateth it Coniunctus est terriculis Ephraim wherby is implied that the worshipping and seruing of idols neuer bringeth any sound comfort peace of conscience or cheerefull deuotion but griefe and seruile feare anxietie and trouble of mind And this is the meaning of the first part of this verse Now vpon this reason alledged the former dehortation is vrged and inforced in these words Let them alone The which many learned Expositors vnderstand as the speech of God to the Prophet as though the Lord seeing the stubborne peruersnes of the people who by no meanes would bee reclaimed should enioyne his Prophet to surcease his labours and to giue them ouer as being a desperate cure But I rather take it to bee the speech of the Prophet himselfe to the people of Iuda disswading them from intermedling with the Israelites because they were such grosse idolaters as were now become past hope of amendment And I thus expound it first because the maine drift of this second part of the chapter is to disswade the men of Iuda from associating themselues with the idolatrous Israelites and therefore as in the 15. verse he dehorted them from comming into their company so now he admonisheth them not to intermeddle or haue any dealings with them And secondly we see that after this restraint the Prophet still continueth his labours in the worke of his ministerie which hee would not haue done had the Lord by his prohibition enioyned him to desist for it is a fault to fight when the Lord soundeth the retraite as well as to stand still or flee backe when hee soundeth the alarum to battell And Hosea should haue offended if hee had preached when the Lord had enioyned him silence as well as Ionas in detracting his labours 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 vse rhetorical and semblable prohibitions in this kind not that he would haue the euent accord with the outward letter but to put the secure people in mind of the desperatenesse of their condition and to awake them out of their spiritual lethargie but I see no reason why we should run to figures when the plaine sense better accordeth with the scope of the place The meaning then is that Iuda should let the Israelites alone and haue no manner of familiaritie or entercourse of dealing with them For whereas they might pretend that they therfore conuersed with them that by their admonitions they might reclaime them from their idolatrie hee taketh away this obiection by shewing that they were so desperately addicted to their idols and so as it were glewed vnto 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 disswade them from