Lectures vpon the foure first chapters of the prophecie of Hosea Wherein the text is exponded and cleered, and such profitable instructions obserued, and applied, as naturally arise out of this holie Scripture, and are fit for these times. By Iohn Dovvname Bacheler in Diuinitie, and preacher of Gods word.

ANd so much concerning the first bill of Inditement; whereby the Israelits are arraigned and conuicted: the second is contayned Verse 4. And the sentence of condem∣nation [Verse 4] is affixed, Verse 5. The Inditement it selfe is com∣prised in these words. Yet let none rebuke nor reproue another for thy people are as they that rebuke the Priest. In which words he aggrauateth their former sinnes, by shewing that such was their desperate resolution of continuing in them, that

they would heare of no admonition, or if they were admo∣nished, would vnjustly rebuke those of whom they were just∣ly rebuked.

The sinne whereof they are accused, is their impatiencie of rebuke, for howsoeuer they abounded in all manner of sin yet they could not indure, that eyther Gods Prophets or other his faithfull seruants should admonish or reprooue them for their wickednesse. And this was a manifest signe, that they were desperately resolued to continue in their sins, and were now past all hope of recouerie in this sicknesse of their soules, seeing they would not heare the Phisition, nor regard his counsaile, nor follow his directions, nor vse any meanes for their recouery; but cast the potions against the walls and pull of the plaisters applied for their curing, and throw them in the Physitions face. The like example wee haue Esay. 30. 9. 10. 11. Where the Prophet complaineth that the Israelits were a rebellious people, lying children, who would not heare the word of the Lord, which say vnto the seers see not, and to the Prophets prophecie not vnto vs right things, but speake flattering things vnto vs, Prophecie errours &c. So Amos. 2. 12. & 7. 12. 13. 14, &. Mich. 2. 6. Ier. 44. 15. 16.

Yea but it is not said here, that the people forbid the Prophet to admonish and rebuke them, but the Lord him∣selfe. I answere, the Lord in his word is so farre from forbid∣ding these duties of admonition and reprehension, that hee necessarily requires them, vnlesse it be when as the sinner is so desperately resolued to continue in his wickednesse that he hateth admonition, and is ready to reuenge it (as though it were an injurie) vpon him who doth admonish him. Of such the Lord speaketh Ezech. 3. 26. I will make thy tongue cleaue to the roofe of thy mouth, that thou shalt be dumbe, and shalt not be to them as a man that rebuketh, for they are a re∣bellious house. And our Sauiour Christ Mat. 7. 6. Giue ye not that which is holie to dogs, &c. And such were this people of whom the Lord saith; Yet let none rebuke nor reprooue ano∣ther. As though hee should haue said; although their sinnes are so many and haynous, that they deserue continuall

reproofe and reprehension, yet let no man rebuke them, see∣ing it is to no purpose, they being so desperately giuen ouer to all wickednesse, that they are become altogether impati∣ent of any reproofe.

And this is plainely expressed in the words following. For thy people are as they that rebuke the Priest. that is, they are such as indeed doe rebuke the Priest, for so this word As, is sometimes taken absolutely. Hos. 5. 10. The princes of Iudah are as they that remoue the Land-mark. Ioh. 1. 14. And we saw the glory thereof, as the glory of the onely begotten sonne. Where he aggrauateth their sinne, shewing that they were not onely impatient of reproofe, but which was more, they contended with their teachers, and rebuked those by whom they were rebuked. So that they were not onely impa∣tient to heare any reprehension, but also were growne so in∣solent and impudent in their sinnes, that they durst defend them against their reprouers, and were ready to challenge them, that they more offended in censuring their faults, then themselues in committing them.

And this is signified by this phrase of rebuking the priest, where by Priest we are to vnderstand all whosoeuer haue a lawful calling from god, to deliuer his word, whether, Priest, Prophet or other Ministers; but he maketh mention of the Priest, because ordinarily to him was committed the office of teaching, exhorting, and comforting Gods people, as also of rebuking, accusing, and condemning the obstinate and re∣bellious.

Now this did exceedingly aggrauate their sins, in that they durst thus insolently & presumptuously oppose themselues against Gods Priests, returning reproofe for reproofe, and inverting and peruerting Gods owne order and ordinance, who appointed the Priests in the Ministerie of the Word, to rebuke their sins, and that freely without checke and con∣troulement for their just reprehensions. The which insolen∣cie and presumption was to be punished by the law of God, euen with death it selfe, as appeareth. Deut. 17. 11. 12. And this the Lord himselfe inflicted vpon Corah & his associates.

Numb. 16. The reason is, because this contempt is not of∣fered onely against the Minister, but against God himselfe, and his ordinance, as our Sauiour hath taught vs. Mat. 10. 14. 15. Luke. 10. 16.

Examples of this sin we haue not onely in this place, but also in many others, where the people haue not only conten∣ded with their teachers, but euen persecuted them, for their reprehensions. So Iere. 18. 18. Come let vs imagine some de∣uise against Ieremie, &c. Let vs smite him with the tongue, and let vs not giue heede to any of his words. Amos. 7. 10. 11. 12. 13.

And this is the meaning of the words. The doctrines [The doctrines.] which arise out of them are these: first, we may obserue that it is a signe of Gods heauy displeasure and approaching ven∣geance, and that his purpose is to giue ouer such vnto a re∣probate sense, to runne on in their sinnes without hope of a∣mendment to eternall perdition, when as hee stoppeth the mouthes of his faithfull seruants, and will not suffer them to reproue and reprehend them for their sinnes; so here when he was determined to punish the Israelites with Captiuitie, he restraineth his Prophets, from rebuking and reprehend∣ing them, though they abounded in all sinne. And Ezech. 3. 26. because the people were desperately giuen ouer to worke wickednesse, hee stoppeth the Prophets mouth and forbiddeth him to rebuke them. When the Scribes and Pha∣risies shewed their malicious spite against Christ and his truth, our Sauiour would not instruct them but in Parables, and restraineth his Disciples from reprouing them for their malicious forwardnesse. Mat. 15. 14. Let them alone, they be the blinde leaders of the blinde, &c. The reason hereof is, first because hee would not haue his seruants loose their la∣bour in admonishing and reprouing those who are so reso∣lute in their wickednesse, that there is no hope of amende∣ment. And secondly; because he is purposed to let them pe∣rish in their sinnes, and therefore restraineth them of the meanes, whereby they might escape his judgements, or else so giueth them ouer to the hardnesse of their hearts, that

they doe not profit by them, as we may see in the example of Pharaoh and Elies sonnes. 1 Sam. 2. 25. And Amaziah. 2 Chron. 25. 16.

The vse hereof serueth first to perswade all that are them∣selues religious, that they be ready to reproue and admonish all their brethren of their sinnes, if they see any hope of re∣formation; for hereby they shall performe a worke most charitable in stopping them in their course of sinne, where∣by they incurre Gods wrath, and runne headlong to their owne perdition, and this duetie is injoyned. Leu. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke him and not suffer him to sinne. Iam. 5. 19. 20. Which who so performes shall be blessed. Pro. 14. 25. Ʋnto him that rebuketh the sinner, shall bee pleasure, and vpon them shall come the blessing of goodnesse.

Secondly, it teacheth all with patience to heare the word of admonion and reprehension, when they offend; and not onely patiently, but also thankfully; seeing it is a meanes to restraine from vs Gods wrath & heauie judgements. It is a potion, which howsoeuer it is bitter, yet it helpeth to purge away the grose humours of sinne, and preserueth from eter∣nall death: It is a corrasiue indeed, but yet profitable, because it draweth out the core of our corruptions: It may bee dis∣pleasant at first, when we are awaked out of the sweet sleep of carnall securitie, but wee shall haue little cause to be of∣fended with him that hath rouzed vs vp seeing this sleepe endeth in death.

Thirdly, it sheweth the extreame folly of those who rage against Gods Ministers, when they reproue and reprehend them for their sinnes, thinking themselues neuer worse, then when they are vnder the censure of the word, and neuer bet∣ter at ease, then when they may sleepe securely in their sins without reproofe. Such are sicke of the spirituall Lethargie, they delight in this easie sleepe that bringeth death, and cannot indure to be rouzed vp, though it be the onely meanes to preserue life and recouer health. And howsoeuer they seem so wise in their owne conceits that they need no admonition,

yet let them know that wisedome it selfe calleth them fooles Pro. 12. 1. Though they hould their owne course to be best, yet they are wanderers out of the way of life. Prou. 10. 17. Though they thinke them selues secure and safe, yet they are branded to destruction. Pro. 29. 1. As appeareth in the example of Hophni and Phinehas. 1 Sam. 2. 25. Who are said not to haue harkened to their fathers admonition because God would slay them.

The second thing to bee obserued is, that it is a matter of extreame danger to stop our eares against the admonitions and reprehensions of Gods ministers, seeing for the mani∣fold contempt of his word the Lord will take it from vs, & suffer vs to runne on in our sinnes without stop into eternall perdition. When Gods seruants had often reproued the wic∣ked Israelits for their sinnes, and they would not be reclay∣med, at last he forbids them to rebuke them any more. After Ezechiell had often inueighed against the sinnes of his times, and was no otherwise respected but as a musition to make them sport, at last God causeth his tongue to cleaue to the roofe of his mouth. Ezech. 3. 26. When the Prophets had many times set before the people, the spirituall foode of their soules, and they loathed and scorned it, at last the Lord sendeth a famine. Amos. 8. 11. When the Iewes will not heare Stephen reprouing them, nor Paul calling them to re∣pentance, the Gospell shalbe taken from them and giuen to the Gentils. Act 22. 21. When men are often reproued for their ignorance, injustice and filthinesse, and will not be re∣formed, at last they shall heare that fearefull sentence, he that is ignorant let him be ignorant still, he that is vniust let him bee vniust still, he that is filthie let him be filthie still. Apoc. 22. 11.

The vse hereof is, that we doe with all reuerence and pa∣tience heare the admonitions & reprehensions of Gods Mi∣nisters, that we suffer our selues to be ruled by the scepter of the Word, and in the ministerie thereof lay our harts open to be battred, bruised and wounded with this hammer and sword of the spirit, that so wee may bee conuerted from our sinnes, and returne vnto the Lord when as hee calleth vs.

Psal. 95. 7. 8. To day if yee will heare his voyce, harden not your hearts. Let vs open the dore to our beloued when hee knocketh, least he depart from vs. Can. 5. 2. 6. Let vs seeke the Lord whilest he may be found, and call vpon him whilest hee is neere. Otherwise if we haue often beene instructed and ad∣monished, and will not be reformed, but hate admonition; and those also that doe admonish vs, it will come at last to passe, that the Lord will cause his Ministers tongues to cleaue to the roofe of their mouthes, prohibite them to reproue the sinnes of the people, and so giue them ouer vnto a reprobate sense, that they may without any impediment runne on in their sinnes to their eternall perdition.

The third thing to be obserued is, that howsoeuer we are injoyned in the Scriptures to admonish one another, yet this duety is not to be performed vnto all, neyther is this spirituall seede rashly to be cast in euery place, but onely in such grounds, where in some probabilitie of reason, we may expect fruit. For if we know that they haue often ben admo∣nished of their sinnes, and are nothing bettered, but rather despise and scorne rebukes, wee are to let them alone, and leaue them to Gods judgements? for by reprouing such we purchase shame and hatred. Prou 9. 7. 8. If we see that not∣withstanding they haue had the meanes of their conuersion, they continue wallowing in the filthy sinck of sinne, we are not to cast these precious pearles before such swine, least they tread them vnder their beastly feete: If we see that they are desperate Ruffians, which will snarle against our reproofes, and in the pride and malice of their hearts, bee ready to flye in the face of those, who admonish them of their sinnes, we are not to giue those holy things to such Ban-dogs, as our Sauiour hath taught vs. Mat. 7. 6. For as Christ would not haue his word prophanely scorned, so he would not haue his seruants indangered, nor his spirituall Physitions to hazard their liues, in seeking to cure such franticke Bedlems, whose diseases are desperate; but rather leaue them to be brought to the knowledge of themselues, by the three-stringed whip of Gods judgements.

But yet wee are not thus to take it as though onely those were to be admonished and reproued, who shew some in∣clinable disposition to amendement, and they to be let alone, who liue in their outragious sinnes, and giue at first sight no hope of reformation: for admonition and reproofe is a spe∣ciall meanes, sanctified by God for their conuersion, the hammer to batter their stony hearts, and the best tamer of these Lyons, Beares, Leopards and Cockatrices, as appea∣reth Esa. 11. 4. 6. 7. But onely those are exempted who ha∣uing had these meanes often applyed, doe contemne and despise them, and those who in respect of their frantick ma∣liciousnes cannot be reproued without great daunger to the partie who performeth this duetie.

Lastly, we may obserue, that the Lord doth condemne it as a signe of desperate wickednesse in the people, when as being rebuked for their sinnes, by Gods Priests, Prophets, and Ministers, in stead of laying these admonitions to heart, that they may be reformed, they expostulate with them, cast in their teeth reproaches, and challenge them of the like faults or greater, then those which they lay to their charge. And thus dealt Dathan and his associates, with Moyses and Aaron. Num. 16. Ahab with Elias. 1 King. 18. 17. The Israelites with Ieremy. Ier. 18. 18. 19. Amaziah with Amos. Amos 7. 10. And the Scribes and Pharasies with our Sa∣uiour Christ. Mat. 12. 24. The which sinne is so grieuous in Gods sight, that in the Law hee did commaund that it should be punished with death. Deut. 17. 11. 12. And in this place, with a more fearefull judgement, by taking away from the people, the meanes of their conuersion and saluation, and suffering them securely to goe on in their sinnes to their perdition. The reason is, because it is an vtter subuersion of Gods ordinance, when the people being rebuked, doe re∣tort reproofes vpon their teachers: as if the hand or foote should take vpon them to guide the eye; the childe rebuke the father; the patient direct the Physition; the Scholler check his Scholemaister; or the sheepe expostulate with the shepheard: besides howsoeuer in respect of their persons,

they are of meane condition, and full of infirmities and im∣perfections: yet in their office and ministerie, they are gods ambassadours, whose words cannot be despised, without con∣tempt offered against the Lord himselfe, as our Sauiour hath taught vs. Luk. 10. 16.

The vse hereof serueth to moue all men with patience to suffer themselues to be directed by these spirituall guides; to be admonished by these spirituall fathers, without expostu∣lations; to be cured of these spirituall Physitions without mur∣muring or repining, &c. least by crossing Gods holy ordi∣nance, 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 of this land, and especially of this Citie, who are growne vn∣to that height of pride and insolencie, that they will take vp∣pon them to teach their teachers, and bring all that is spo∣ken 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 re∣bukes, 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 Physi∣tions face.

Notes

• The expositiō.
• Esay. 30. 9. 10. 11.
• Amos. 2. 12. & 7. 12. Mich. 2. 6. Ier. 44. 15. 16.
• Ezech. 3. 26.
• Mat. 7. 6.
• Deut. 17. 11. 12. Num▪ 1••.
• Mat. 10. 14. 15. Luke. 10. 16.
• Ier. 18. 18.
• Amos. 7. 10. 11 12. 13.
• That it is a signe of Gods wrath when he stoppeth the mouthes of his Ministers.
• Ezech. 3. 26.
• Mat. 15. 14.
• 1 Sam. 2. 25.
• 2 Chro. 25. 16.
• Christian re∣bukes necessary
• Leu. 19. 17.
• Iam. 5. 19. 20.
• Pro. 24. 25.
• We must pati∣ently heare the word of repre∣hension.
• The folly of such, who rage against those who reproue them.
• Pro. 12 1.
• Pro. 10. 17.
• Pro. 29. 1.
• 1. Sam. 2. 25.
• That it is ex∣treamly dange∣rous to stop our eares against admonition.
• Ezech. 33. 32.
• and 3. 26.
• Amos. 8. 11.
• Acts. 22. 21.
• 1. Cor. 14. 38.
• Apoc. 22. 11.
• Psal. 95. 7. 8.
• Can. 5. 2. 6.
• Esay. 55. 6.
• To whom the dutie of admo∣nition is to be performed.
• Pro. 9. 7. 8.
• Math. 7. 6.
• Who are to be reproued.
• Esay. 11. 4. 6.
• That it is des∣perate wicked∣nesse to con∣tend with those who just∣ly reproue vs.
• Num. 16. 1 King. 18. 17. Iere. 18. 18. 19. Amos. 7. 10. Mat. 12. 24.
• Deu. 17. 11. 12
• Luk. 10. 16.
• Those rebuked who reproue their teachers.