A30574:590
An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhill, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]
London: printed by Peter Cole, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But that which is especially aimed at here, God would take away all notes of distinction between them and the Heathen, this was a means to keep them from mixing with the Heathen, but now saith God, All is gone, let them ⟨p. 161⟩go (saith God) and eat unclean things, as for the Covenant with me it is wholly abolished, I will own them no more than the very impure Heathen, they would make Leagues with the Assyrians, well, they shall partake wth them and be filthy and unclean as he; and they defiled Gods Worship by mixing heathenish pollutions with it, now God gives them up to all Heathenish uncleanness, as they were like the Heathens in inward uncleanness, so let them be (saith God) in outward uncleanness. There is these two Notes.
But that which is especially aimed at here, God would take away all notes of distinction between them and the Heathen, this was a means to keep them from mixing with the Heathen, but now saith God, All is gone, let them ⟨p. 161⟩go (saith God) and eat unclean things, as for the Covenant with me it is wholly abolished, I will own them no more than the very impure Heathen, they would make Leagues with the Assyrians, wel, they shal partake wth them and be filthy and unclean as he; and they defiled Gods Worship by mixing heathenish polutions with it, now God gives them up to all Heathenish uncleanness, as they were like the Heathens in inward uncleanness, so let them be (saith God) in outward uncleanness. There is these two Notes.
First, 1Those that will make Leagues with wicked men, it is just with God that afterwards they should come and be enthralled in all the wickedness and abominations of those wicked men. They were indeed at a distance from them before, but when once the peace is made, they come now to be all one with them.
First, 1Those that will make Leagues with wicked men, it is just with God that afterwards they should come and be inthrall'd in all the wickedness and abominations of those wicked men. They were indeed at a distance from them before, but when once the peace is made, they come now to be all one with them.
But the main is this,1 That, when men are inwardly unclean, God doth not care for their outward cleanness. Thus many professors of Religion defiling their consciences, and becoming like the wicked in inward sins, at length God leaves them up to themselves that there should be no difference between them and the wicked in their outward abominations. Have you not known some examples in this kind?
Lastly,1 If it be such a judgment to eat unclean things with the Gentiles, even meat to satisfy their hunger, Certainly then it is a fearful evil for any of the Saints to partake with ungodly men in unclean wicked worship. There might be as much excuse for this as one could imagine, why Lord (they might say) shall we starve? True, they might no question eat that which was unclean rather than starve, but yet it was a great misery that they were in, that they could have nothing to eat but that which was unclean: but now the other is, not only an affliction, but sin, and indeed the moral of it is to show the great evil that there is in joining with any way of false worship; to join false worship it is a ⟨p. 162⟩great evil, and an argument that when God leaves us to this, he disclaims us. Cyprian dehorts Christians from communicating with wicked Ministers, from this place: Ne sibi plebs in hoc ••andiat•r, & cum pro Hoseam Prophetam comminetur & dicat censura Divina, &c. I do not speak of not joining in Worship, if there be unclean ones there, Ministers, or People. And I am persuaded if it be throughly weighed, there will no body be found to be of that mind; for it is impossible that any Church in the world but in time there will be some that are wicked which will be present: but this is not that that causes many to forbear, (not the presence of wicked men) but find the uncleanness of the Worship, some things that was done actually there, that their consciences told them to be sin.
Lastly,1 If it be such a judgment to eat unclean things with the Gentiles, even meat to satisfie thier hunger, Certainly then it is a fearful evil for any of the Saints to partake with ungodly men in unclean wicked worship. There might be as much excuse for this as one could imagin, why Lord (they might say) shall we starve? True, they might no question eat that which was unclean rather than starve, but yet it was a great misery that they were in, that they could have nothing to eat but that which was unclean: but now the other is, not only an affliction, but sin, and indeed the moral of it is to shew the great evil that there is in joyning with any way of false worship; to joyn false worship it is a
Secondly, Because they could not do their duty as they should, but if they can have liberty to do their duty, and the Worship be not polluted, I think upon serious consideration there can be no question made: although there should be some that are unclean admitted, yet if there be in the Church any order and government, that the unclean may be cast out, and liberty that every one may discharge his duty, as to go and admonish, and take two or three and then tell the Church, and so to deliver his own soul, no doubt but they may communicate.
Secondly, Because they could not do their duty as they should, but if they can have liberty to do their duty, and the Worship be not polluted, I think upon serious consideration there can be no question made: although there should be some that are unclean admitted, yet if there be in the Church any order and government, that the unclean may be cast out, and libertie that every one may discharge his duty, as to go and admonish, and take two or three and then tell the Church, and so to deliver his own soul, no doubt but they may communicate.
They shall not offer Wine-offerings to the Lord; neither shall they be pleasing unto him.
They shall not offer Wine-offerings to the Lord; neither shal they be pleasing unto him.
THE Prophet in the Name of God proceeds to further threatening of Israel; and this in the 4th verse is a very dreadful one: They shall not offer Wine offerings to the Lord; 1neither shall they be pleasing unto him.
THE Prophet in the Name of God proceeds to further threatning of Israel; and this in the 4th verse is a very dreadful one: They shall not offer Wine offerings to the Lord; 1neither shall they be pleasing unto him.
In their offerings there was wont to be Wine and Oil; to note cheerfulness in Gods service: thus in Numb. 15. 5. The fourth part of an Hyn of Wine for a drink offering shalt thou ⟨p. 163⟩prepare, and for a meat offering thou shalt prepare two deals of flower mingled with the third part of an hyn of Oil. But now all joy shall be taken away, there shall be nothing but sadness and sinking of spirit under their misery, no Wine offering.
In their offerings there was wont to be Wine and Oyl; to note cheerfulness in Gods service: thus in Numb. 15. 5. The fourth part of an Hyn of Wine for a drink offering shalt thou ⟨p. 163⟩prepare, and for a meat offering thou shalt prepare two deals of flowr mingled with the third part of an hyn of Oyl. But now al joy shal be taken away, there shal be nothing but sadnes and sinking of spirit under their misery, no Wine offering.
Hence note, 1That, those who abuse their joy to their lusts when they have it, it's just with God it should be taken from them, that they should have none to give to God though they would never so fain.
Secondly,1 This makes an affliction to be bitter and grievous indeed, That all joy and comfort in Gods service is gone; for that's the scope, They shall offer no Wine offerings, all their joy in the service of God shall be gone; they shall not only have sorrow in their outward afflictions that are upon them, but every time they come to think of any service of God their hearts shall be dejected, all their joy in the service of God shall be taken away: there was a time when some of you were wont to offer Wine offerings to the Lord, that is, to have much joy and comfort in the service of God, but is not all gone? where's your Wine offerings to the Lord? you can now perform duties, but your hearts are heavy and dull in the performance of them, there's no sweetness, there's no enlargement of spirit in holy duties, all the Worship of God is a burden now unto you. Now there is no burden of affliction so great a burden as when the duties of Gods Worship comes to be a burden. The Saints, so long as they have a Wine offering for the Lord in holy duties, so long as their spirits in holy duties can be free and joyful, their afflictions are not very burdensome, they are well enough, this is more delightful to them than all the Wine in the world, for they can say of Gods love, They love is better than Wine; so they can say of their love to God again, That our love unto him is more comfortable to us than any Wine in the world; Now though they be in afflictions, their estates are gone, that they have no Wine to drink themselves, yet they have a Wine offering to offer unto the Lord. It's no great matter though we ⟨p. 164⟩have not Wine as we were wont to have at our Tables, but when we go to worship God, we have a Wine offering for him at any time; and this makes glad the hearts of the Saints more than the hearts of all the men in the world can be glad when their Corn, and Wine, and Oil increases.
Secondly,1 This makes an affliction to be bitter and grievous indeed, That all joy and comfort in Gods service is gone; for that's the scope, They shall offer no Wine offerings, all their joy in the service of God shall be gone; they shall not only have sorrow in their outward afflictions that are upon them, but every time they come to think of any service of God their hearts shall be dejected, all their joy in the service of God shall be taken away: there was a time when some of you were wont to offer Wine offerings to the Lord, that is, to have much joy and comfort in the service of God, but is not all gone? where's your Wine offerings to the Lord? you can now perform duties, but your hearts are heavy and dul in the performance of them, there's no sweetness, there's no enlargement of spirit in holy duties, all the Worship of God is a burden now unto you. Now there is no burden of affliction so great a burden as when the duties of Gods Worship comes to be a burden. The Saints, so long as they have a Wine offering for the Lord in holy duties, so long as their spirits in holy duties can be free and joyful, their afflictions are not very burdensom, they are well enough, this is more delightful to them than all the Wine in the world, for they can say of Gods love, They love is better than Wine; so they can say of their love to God again, That our love unto him is more comfortable to us than any Wine in the world; Now though they be in afflictions, their estates are gone, that they have no Wine to drink themselves, yet they have a Wine offering to offer unto the Lord. It's no great matter though we
They shall offer no Wine offerings; neither shall they be pleasing unto him; they shall not be sweet to him, whatsoever their offerings be. Now that they offer to the Lord, God will take no delight in them, they will be but sour things unto the palate of God, the offerings of the Saints in Gods way they do cheer the very heart of God; And hence is the reason of that phrase that we have,1 That Wine doth cheer the heart of God and man, it cheered Gods heart to have offerings offered in a holy manner to him, the greatest joy that God hath in the world is in the offerings of the Saints, which should be the greatest encouragement to them; men by their Wine and good Cheer may make themselves merry, may make their friends merry, but by their holy offerings they do cheer the heart of God, they are as sweet-meats to God, all the Wine and delightful things in the world they are as sweet (I say) to God, as all the Wine and delightful things in the world are for men. Thou hast a cup of Wine for thy friend to cheer him, but hast thou a cup of Wine for God to cheer his heart? that is a gracious holy offering unto God: Surely that which is most sweet to the Soul of God should be most sweet to our souls:2 You would wonder to hear a man say that he takes as much delight, and he can recreate himself as much in reading, in praying, in hearing Sermons, in holy conference as you can do in all your good cheer, in playing and drinking of Wine in bowls; you think that men are mad to say, that they have as much pleasure in those things, as playing at Cards, and merriment, and music, and good cheer: you call upon them to play at Cards with you, or be merry, you say to them, why should you be dumpish ⟨p. 165⟩and never be merry? they tell you again, That they can be as merry and as cheerful in hearing the Word, and praying, and reading, as you in all your playing, and all that that you account delightful. You say to them, That they have no recreation. They tell you, That those things that are your burdens, are their recreation; you think it strange. Why should you wonder? Surely that that sweetens and joys the heart of God, that must needs be the rejoicing of the hearts of those that have the Spirit of God in them; you have joy and mirth in such and such things; these are sweet to you, yea, but do these things rejoice God, are they sweet to God?
But now, this is the threatening here, They shall not be sweet now to him: nothing that is tendered to God from them shall be pleasing to him; no saith God, now I will have other ways to glorify my self in upon you, not by your offerings, I'll rather glorify my self in your miseries, and they shall be sweet and delightful to me. If an Hypocri•e hath never so great enlargements in duties, these would not be pleasing to God, Gods palate is more delicate than to taste such sour and sapless things, than those are that comes from them.1 Saith Tertullian, The Spirit of God is a most delicate thing, it hath a delicate palate, and such swill that hath such mixtures of filth as your services have, how can they be sweet to the delicate palate of the Spirit of God? you are Hypocrites, your lives are naught and filthy and unclean, therefore none of your offerings can be sweet, they are but swill unto that palate of mine.
But now, this is the threatning here, They shall not be sweet now to him: nothing that is tendered to God from them shall be pleasing to him; no saith God, now I will have other waies to glorifie my self in upon you, not by your offerings, I'le rather glorifie my self in your miseries, and they shall be sweet and delightful to me. If an Hypocri•e hath never so great enlargements in duties, these would not be pleasing to God, Gods palate is more delicate than to tast such sowre and sapless things, than those are that comes from them.1 Saith Tertullian, The Spirit of God is a most delicate thing, it hath a delicate palat, and such swill that hath such mixtures of filth as your services have, how can they be sweet to the delicate palat of the Spirit of God? you are Hypocrites, your lives are naught and filthy and unclean, therefore none of your offerings can be sweet, they are but swill unto that palat of mine.
It follows.
The Hebrew may be taken substantively, or adjectively, as thus: For the bread of mourning, or the bread of mourners, either of both two may be taken according to the original, Now by the bread of mourners is here meant unclean bread.
