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 Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]

VER. 15.

All their wickedness is in Gilgal: for there I hated them.

WHAT this Gilgal was I opened in the 4^th Chap∣ter at the 15. Verse,* 1.1 it was a very famous place for many remarkable things:* 1.2 Stones were set up in re∣membrance of so great a mercy in coming over Jordan, and there was the first Passeover that ever they had, and there they were circumcised, and the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you, from whence it had the name; they were not circumci∣sed in all that time in the Wilderness, from whence it was called Gilgal, because the reproach was rolled away; I shewed abundance of mercy to them in Gilgal, there they eat the fruit of the Land, and there the reproach was rol'd away,* 1.3 and the monument of my great mercy in bringing them over Jordan; but now they have turned this place to the most abominable place in the Country, for because there were such great things done in Gilgal, they thought that it was a holy place, and therefore they might justifie their superstitious waies, though God afterwards did chuse another place for his Worship, yet they thought to sacri∣fice and worship in Gilgal, they thought it might be justi∣fied, because it was a place where such great things were done. Now saith God, I never intended that, all their wickedness is in Gilgal.

Superstitious men are proud to put holiness upon places that have had remarkable things done in them in reference to Religion.* 1.4 This phrase we have had occasion to meet with before, and therefore I pass it.

All their wickedness.

That is, Their chief wickedness, as if God should say, there is a great deal of wickedness among them,* 1.5 there are Murders and Thefts, and abundance of other evils, the brea∣ches of the second Table; but yet above all, their wicked∣ness is at Gilgal, they think to make use of that place where I shewed so much mercy to them, they think to justifie their superstitious worship, but I'le have them know that I hate this, There I hated them saith God, I abhor this that they think to be justified by. So that the Notes are.

Above all sins,* 1.6 the sin of Idolatry is that that God looks upon as the great wickedness for which he doth hate and abhor a people. Because in that sin men think by their own waies of wor∣ship to make God amends for their wicked waies, and pre∣sent their own waies of worship, to justifie themselves in all other kind of wickedness.

And again:* 1.7 For men to abuse that wherein God shews mercy: For them to take advantage or occasion by that to turn it into sin against God, this is that which God hates. For there was much mercy they met withal at Gilgal, and they made Gods mercy an occasion to their wickedness. To make that which should engage us to God to be an occasion of wickedness against God this is abominable in Gods eyes: As you reade in the Law,* 1.8 that you must not seath a Kid in his mothers milk; that which is the milk to preserve the Kid, that must not be a means for a second death, to seath or boyl it in saith God, that's unnatural, and but cruelty; so for us to deal with God to take those things that should be a means to engage our hearts further to God to be oc∣casion of further sinning against God, that's abominable; there saith God, I hated them.

Concerning Gilgal.* 1.9 Their Idolatrous Priests told them (as 'tis propable) that that place was a holy place, and surely God that had appeared so to them there would ac∣cept

of their services in that place rather than any other, and so though God had after chose another place, yet still they doted upon this place, [Gilgal] and that which was so famous for Gods Worship became as infamous for su∣perstition and wickedness.

Polanus upon the text compares that Town in Germany,* 1.10 [Wittenberg] to this Gilgal. Those places where the Lord hath been more gracious to people, the Devil seeks to cor∣rupt those places most of all; as in Wittenberg was the be∣ginning of Reformation by the means of Luther, and now (saith he) the Devil hath made it the Theater of divers He∣resies, and still makes it more and more; that very place which was a place of Gods mercy to the Country: so here, that place that was the greatest place of mercy,* 1.11 is here the greatest place of wickedness; the Devil envies it so much the more, and all their wickedness is here.

All their wickedness.] That is, the chief wickedness, their Superstition and Idolatry is the chief and the great wicked∣ness that provokes God against a people; not only because of the presumption in it, but because it's an Inlet to all o∣ther kind of wickedness. Hence observe:

1. Where there is false worship in any place all manner of wicked∣ness follows. And people do most stick unto their supersti∣tious waies more than to any thing, and therefore that's the chief wickedness, yea and they think to satisfie God with those waies for their other sins, All their wickedness is there.

A further Note from hence is,* 1.12 That to sin in face of mercies, where there are the Testimony of Gods abundant mercies, that is very abominable to God. That's a great aggravation of sin, to sin in the face of the testimonies of the mercies of God, what, where so much mercy, yet here wicked and abomi∣nable? Doth God fill thy family, thy chamber, thy clo∣set, thy bed, thy shop with the Testimonies of his mercy? Take heed how thou sinnest there where there are abun∣dant Testimonies of Gods mercy to witness against thee, and to aggravate thy sin.

But I find some Interpreters,* 1.13 and that not one or two, but many, (and that makes me speak of this Interpretation) that refer this wickedness to the casting off the Govern∣ment that God had appointed, and the bringing in of a new Government: at Gilgal was the place where they would have Saul to be their King, and cast off the Govern∣ment by Judges that God had appointed among them, Gilgal was the place; now this was the ground of all their other obstinate wickedness, and God remembers this a long time after and saith, All their wickedness is in Gilgal, and there I hated them.

From hence the Note is this,* 1.14 That it's a hateful thing to cast off the Government that God would have us under,* 1.15 it is hate∣ful to God; the Jews had both their Civil and Ecclesiastical Government by Divine Institution, they were both mixt in one there. And though now we have not our Civil Government by Divine Institution, but it's left to the Cre∣ation of man,* 1.16 according as in prudence men in several Countries shall think best; but Ecclesiastical Governm••••t certainly is as much by Divine Institution now, as ever it was, and it must be so, because it is spiritual, and nothing can work in a spiritual way upon the inward man but that that is by Divine Institution, therefore whatever the Go∣vernment be (I will not meddle with the particulars) yet we must take heed how we cast off that which is appointed by God, for that's hateful, there I hated them; we had need therefore search and examin to find what that is,* 1.17 and if we think it be not so cleer as their Government was to them, we must take so much the more pains to examin, and not think it long that there is so much time spent i•• see∣king to find out what the Government should be, do not think it a light matter: many people they think it but a circumstance, and things that we need not trouble our selves so much about, and why should there be so much time spent in searching it out;* 1.18 Learn from hence to look upon it as a great matter, as a matter upon which the wel∣fare

or the evil of a Kingdom doth much depend, for so it was here, saith God, because they cast off the Government that I would have, there I hated them. Thus you may take in both the meanings, both the Testimonies of Gods mercies in Gilgal at first, and the place where they cast off my Government and would have another, I hated them there saith God.

Again,* 1.19 There I hated them.] There are some sins that provoke God to anger, and some to grief, but some to ha∣tred, and that's dreadful when our sins shall provoke ha∣tred, the Lord hates the works of iniquity. This is the great difference between the sins of the Saints and others, the sins of the Saints may anger God, may grieve God, but the sin of others they provoke God to hatred. I hated them.

Again,* 1.20 There I hated them.] (There) Sometimes God manifests his hatred in the very places where men do sin a∣gainst him. As a mans spirit will rise if he comes to a place where he hath been wronged by any; If you should come into the very place where your children have been murde∣red,* 1.21 or wives ravished, would not you have your hearts rise with indignation, in this place was my child murde∣red, in this place was my child ravished; so saith God, every time he looks upon Gilgal, Oh! here was this wic∣kedness committed, there I hated them. Hence it is that many guilty consciences dare not go into the place where they have committed sin, There I hated them.

It follows.

I will drive them out of my house.

They shall remain no longer in a Church-State, they shall remain no longer so to be in my House.* 1.22

Those who under the colour of being under the Church of God, yet live in the waies of wickedness, God will un∣church them even in regard of the outward appearance of

a Church Estate; I'le drive them out of my House: It's a dreadful expression this, for a father to take his child or servant and drive them out of his house notes great indig∣nation;* 1.23 to be driven out of Gods House is a sore evil, that makes all other evils indeed to be evil, as abiding in Gods House is a great blessing, and recompences the want of ma∣ny outward blessings. If any of you that have been ser∣vants to great men, and should be driven out of their hou∣ses, and especially for your conscience, yet if God takes you into his House you are well enough,* 1.24 and for that you have a famous Scripture in Psal. 52. 8. But I (saith David) am like a green Olive tree in the House of God, I trust in the mercy of God for ever and ever; Upon what occasion was this Psalm pen'd? It was when David was driven out of the house of Saul by the occasion of Doeg, there was a Doeg that did ex∣asperate Saul against him, and David was driven from his house, so he dared not come into it, but what comfort had David? But I am like a green Olive tree in the House of God; though I cannot be in Sauls house, and enjoy the priviledges of his house, yet blessed be God that I may be in His House, and there thrive and prosper as a green O∣live tree.

I will drive them out of my house.

God cannot endure wickedness in his house,* 1.25 neither should we; God accounts it his dishonor to have wicked∣ness and wicked men in his house, and so should we, as in the Church, ungodly men should be driven out of the house of God; we must not make Gods house an Hogs-sty, an un∣clean place for all Swine to come in,* 1.26 but they should be driven out as Christ drave out the Buyers and Sellers out of the Temple; yea, and so should all Christians drive out of their families wicked and ungodly servants: Psal. 101. 7. He that worketh deceit shall not dwel within my house (saith Da∣vid) And he that telleth lyes shall not tarry in in his sight.* 1.27 It's

a dishonor for any who make profession of Religion, that though themselves be not scandalous in their own lives, yet there are those in their house that live scandalously, they have as wicked servants in their houses as any; this is a dishonor to Religion: God drives out wickedness out of his house, and do you do so to yours.

And I will love them no more.

By [Love] here is meant,* 1.28 the communication of outward good things, for that carnal hearts account to be the only love of God: Indeed if they may have but outward pro∣sperity here in this world, they make that an argument of Gods love unto them: Well (saith God) though you have had many such kind of arguments of my love, (such fruits of my love) yet I will love you no more, I will take away all those priviledges and good things that you have enjoyed, There are priviledges and good things that come from no other love but that which may be taken away; Oh! let not us be satisfied with those, let us be satisfied with no∣thing else but that which comes from everlasting love. You may have your outward estates, you may have comely Bo∣dies, Health, Strength, Success in your labors, comings-in plentifully, yea, you may have Church Priviledges, and yet all this not come from the everlasting love of God, that can never be taken away; these fruits of Gods love may be taken from you, and God may say as concerning all these, I will love you no more: but there are fruits of love, the sanctifying Graces of Gods Spirit, the fruits of Electing love, and God can never say of these, I will love you no more.

No more.

After many deliverances that this people had in a way of love, God resolves with himself that he will have done with them, he will love them no more, he wil deliver them

no more: God may withdraw the sence of his love from his people for a while, but he manifests his love again, the afflictions of the Saints they are but a little cloud that soon passes over, the Sun soon breaks in again upon them, and Love shines; but the Sun of the wicked and ungodly sets, and never rises again: this is dreadful when a mans ruin, or a peoples ruin is thus seal'd by God, whatever mercies you have had heretofore, yet now there's an end of all, A∣dieu mercie, adieu love, I had gracious manifestations of them once to my soul, but they are now gon, I must never enjoy them more, now God hath changed his administra∣tions towards me, I must expect nothing but wrath, the hand of his sore displeasure to cause ruin, and to be sunk everlastingly: Oh! let thy provocations of God be no more, do not thou ad unto them; I have dealt falsly with God, dallied and trifled with the Lord, many times promising fair, but when I was delivered then have dealt wickedly with thee; but no more Lord: Oh! take heed, if thou add'st any more unto thy wickedness lest that this dreadful sentence be pronounc'd in Heaven against thee, I will love thee no more.* 1.29 The words are in the Original, I will add no more; I have done enough already, I will do good to this wretched creature no more; my Goodness and Mercy hath had their turn, no more; Spirit strive with them, no more; Ordinances, no more do them any good; Mercy meddle no more with them, I will love them no more.

All their Princes are revolters.

This is a very strange expression: What all? Yes, even from Jeroboam to Hoshea's time, every one of them, th•• Princes of Israel were wicked men, for two hundred and fifty yeers space, in all successions every one were naught, and false,* 1.30 and ungodly, all were revolters. It's an elegant Paranomasia that in the Original, Princes revolters, the words have a greater elegancy in the Original than in our

English;* 1.31 the Seventy they turn it by this word, Men that could not be perswaded, they were all of them men that could not be perswaded, they were set upon their own way, their own ends, and would have their own politick fetches, and let Prophets, let any of the Godly come to shew them the mind of God, they were resolved in their way, they would not be perswaded, but were wilful, and they would have this way, and whatever came of it they would venture their lives and the loss of their Kingdom but they would have it, in a desperate way they were set upon their wills, come of it what would they would go on in this way.

Men that are great in Power and Authority they think it a dis∣honor to them to be perswaded to alter their minds,* 1.32 but rather will go on desperately to the ruin of themselves, and the ruin of their Kingdoms, rather than they will hearken to counsel; they were all of them men that would not be perswaded: and Lu∣ther upon the place hath this expression (saith he) Being lift up in the pride of their hearts by their Power that they had,* 1.33 they would be above the Word it's self, they think it much to have their hearts come under the Authority of the Word.* 1.34 This is the wickedness of mens hearts when they grow great they swell above the Word of God.

They are all wicked, all of them revolters.

Some of them there were that made some kind of shew at their first coming in,* 1.35 when they came first to the Crown they gave great hopes (some of them) that they would have better times than they had before,* 1.36 and that things that were evil in former Princes Reigns would now be re∣formed, but within a while they went all the same way; you know Jehu, and so some others went in a fair way at first, but they all turned to be revolters; from whence our Notes are: First, See what CREATURE ENGAGE∣MENTS are:* 1.37 see what engagements will work in the hearts of men when they are engaged in their honors, and in their prefer∣ments

in their great places of Dignities and Powers, and Profits and Gain▪ see what they will do: evil Princes being enga∣ged and afraid of losing their power; if any should go to Jerusalem to worship, they all went in one stream, not one of them was taken off from their great Engagements; in∣deed many in smaller matters may be taken off to God, but if it come to a great matter, then none; perhaps some poor Ministers that had little livings (you know) heretofore, they would be taken off, and see the Truths of God, and the sinfulness of Ceremonies; but where did your Deans, and Bishops? where did any of the Prelates that had great Engagements? they would never see the Truth that now almost every body sees, their great Engagements hindered them. And so the great Engagements of Princes hindered them though the Truth was cleer enough.

Secondly; This is brought as the cause of the evil of the People, they were all wicked, no mervail though the people were so,* 1.38 According to peoples interests so they are, as they see those above them go that have power over them, that way people will go. Ephraim was wicked, because all their Princes were revolters. Those that are in places of power they drive the people along before them, for (I say) God hath little honor in the world but as it sutes in mens Interests,* 1.39 according as they have Interest this way or that way.* 1.40

Thirdly, They are all Revolters.

From this the Note is this,* 1.41 That Princes though they should be used with reverence, yet must not be flattered, but their sins must he shewed plainly unto them,* 1.42 [They are all Revolters,] though they can hardly bear it. Touch the Mountains and they will smoke, touch the great men, reprove but them, and presently the heat of their wrath rises and they smoke even w^th indignation. But yet those that are faithful about them they should trust God with their places,* 1.43 and estates, and with their lives; Oh had we but those about Princes that would deal faithfully and shew to them how far the

guilt of blood may be upon them, and the evil of it might be upon them, Certainly it would be otherwise with us than it is at this day: had we but Latimers and Deerings (that worthy Preacher in Queen Elizabeths time) It's said of Latimer,* 1.44 that sending a Book to King Henry the Eigth, he writes in the first Page of it, Whoremongers and A∣dulterers God will Judg: and Deering in his Sermons even be∣fore the Queen speaking of disorders of the times, and these and these things are thus and thus, and you sit still and do nothing: and again, even before her face, prea∣ching to her, (saith he) may we not well say with the Pro∣phet, It's the mercy of the Lord that we are not consumed, seeing there is so much disobedience both in Subjects, and in Prince: Certainly much good might come had we men of such Spirits as heretofore have been.* 1.45 All their Princes are Re∣volters.

Fourthly,* 1.46 When Princes one after another are wicked, there's little hope of good then to a people. The Saints under the perse∣cution of one they groan and cry to God, but another comes and oppresses them more. We had need therefore pray for those in high places, for Princes, for it concerns much the people, as we shall see more after. It follows.

Notes

• * 1.1

  Gilgal.
• * 1.2

  Chap. 4. 15
• * 1.3

  Expos.
• * 1.4

  Obs.
• * 1.5

  Expos. 1.
• * 1.6

  Obs. 1.
• * 1.7

  Obs. 2.
• * 1.8

  Exod. 23. 19.
• * 1.9

  Expos.
• * 1.10

  Witteber∣gan ob Re∣formationis inititū per Lutherū Sathanus haeresium Theatrum fecit. Pol. in loc.
• * 1.11

  See Wil∣kingson against the Familists; print. Lon. 1579. pag. 3. Repor∣ting the like of Col∣chester in Essex. And in Fox Act. Mon. 1. edit. p. 606. A. not untruly
• * 1.12

  Obs. 2.
• * 1.13

  Expos. 2 Ar. Mon. and some Hebr. In∣terpreters.
• * 1.14

  Obs. 3.
• * 1.15

  Civil and Ecclesia∣stical Go∣vernment united in Israel.
• * 1.16

  Civil Go∣vernment Ecclesiasti∣cal Govern¦ment
• * 1.17

  pains must be taken a∣bout it.
• * 1.18

  As a thing of great conseque••ce.
• * 1.19

  Obs. Some sins pro∣voke God to hatred.
• * 1.20

  Obs. God manifests his displea∣sure in the places wher we sin.
• * 1.21

  simile.
• * 1.22

  Expos.
• * 1.23

  simile.
• * 1.24

  Psal. 2. 8. illustrated.
• * 1.25

  Obs. God cannot en∣dure wic∣kedness in his house,
• * 1.26

  Neither shold Chri∣stians in their fami∣lies.
• * 1.27

  Ps. 101. 7••
• * 1.28

  Expos.
• * 1.29

  Original reading▪
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. qui persua∣deri [ut credant] non possunt 70.
• * 1.32

  Obs. 1.
• * 1.33

  Elati potē∣tia volebāt superiores esse verbo.
• * 1.34

  Luther.
• * 1.35

  Expos.
• * 1.36

  Princes when they come first to the crown pro∣mise fair.
• * 1.37

  Obs. 1.
• * 1.38

  Obs. 2.
• * 1.39

  Use.
• * 1.40

  Let Ma∣gistrates consider.
• * 1.41

  Obs. 3.
• * 1.42

  Psal. 104. 32. refle∣cted on.
• * 1.43

  Servants to great men exhorted.
• * 1.44

  Latimers and Deer∣lings spi∣rit.
• * 1.45

  Note.
• * 1.46

  Obs. 4.