Lectures Upon Hosea 1-4, Lectures 1 · Part 8
ANd ſo much concerning their ſecōd degree of puniſhment: the which is amplified by a diſſimilitude, verſ. 7. Verſ. 7 Yet I will hauehave merciemercy vponupon the houſe of Iuda, and will ſaue them Expoſition.by the Lord their God; and will not ſaue them by bow, nor by ſword, nor by battell, by horſes, nor by horſemen. In which words is contained a gratious promiſe to the houſe of Iuda, of that merciemercy, which in the former verſe hee refuſeth to vouchſafe the houſe of Iſrael. Wherein we are to conſider, the partie to whō this promiſe is made, namely, the houſe of Iuda: and ſecondly the benefits which are promiſed, the which are two fold, firſt his mercy, and ſecondly ſaluation, which is an effect thereof: vntounto which are annexed the true meanes, whereby he would ſaue them, to wit, by the Lord their God: and after the falſe and inſufficient meanes are remoued, in which notwithſtanding men vſually put their confidence; and will not ſaue them by bowes.
This gratious promiſe of merciemercy and ſaluation, is made to the Iewes, not for any excellencie or worthines, which was in them, which deſerued ſuch grace and merciemercy; for they alſo oftentimes had grieuouſlie rebelled againſt the Lord, and had prouoked his wrath againſt them with their manifold ſins, which reigned amongſt them, eſpecially by their groſſe idolatrie, as may appeare both by the hiſtorie in the bookes of the Kings and Chronicles, and in the writings of the Prophets, which were ſent vntounto them, to wit, Eſay, Ieremie, and the reſt. But this merciemercy is promiſed vntounto them, firſt, becauſe they did not goe forward in theſe ſinnes with ſuch obſtinacie and impenitencie as the Iſraelites did, but vnderunder the gouernement of their godly Kings Iehoſaphat, Ezechias, Ioſias, and the reſt, oftentimes returned againe to the Lord by true repentance, and forſaking their idolatry, reſtored Gods pure worſhippe and ſeruice; and after they were led captiue, they made profitable vſe of their afflictions, and harkened vntounto the voice of God brought vntounto them by his Prophets: whereas the Iſraelites, after their firſt defection vnderunder Ieroboam, neuer wholly turned vntounto the Lord, but grew worſe and worſe in their rebellion and groſſe idolatry. Secondly, God ſpared the Tribe of Iuda, that he might performe his gratious promiſe which he had made to Dauid; that there ſhould not be wanting one to ſit vponupon his ſeate, till the Meſſias came, whoſe kingdome ſhould be eternall: the which could not be accompliſhed, if this Tribe likewiſe had been vtterly deſtroyed, or the kingdome altogether ceaſed.
Now the reaſons why this our Prophet which was ſent to the Iſraelites, maketh this gracious promiſe in the name of the Lord, of that mercy and ſaluation vntounto the Iews, which was denied vntounto the Iſraelites, was, firſt, that he might hereby awaken them out of their deepe ſleepe of carnall ſecurity, and beate downe their pride and ſelfe confidence, into which their preſent proſperity had brought them. For at this time the Kingdome of Iſrael exceedingly flouriſhed both in multitude, as containing in it ten Tribes, and in ſtrength and all warlicke prouiſion; hauing obtained many great victories ouer their enemies, and particularly againſt the Iewes, whom they had ouerthrowne and brought into great extremity; in wealth alſo, which they had gotten by ſpoiling their enemies, and namely the Iewes, whoſe Temple they had robbed and carried away all their treaſures and veſſels of gold and ſiluer; whereas the Iewes were but a few in number, as being but one Tribe and a halfe, many of which were miſerably ſlaine by their enemies, disfurniſhed of their warlicke munition and meanes of defence; and laſtly, ſpoiled of their riches and treaſures, which are the ſinewes of warre; and ſo brought into miſerable pouerty. In all which reſpects the Iſraelites deſpiſed the Iewes, and proudly inſulted ouer them in their miſeries; yea and which was worſt of al, they combined themſelues with the Syrians, the enemies of God, & conſpired how they might bring the poore afflicted Kingdome of Iuda to vtter ruine; as appeareth, Eſay, 7. 5, 6. And therefore the Lord, to beate down this Eſa. 7. 5, 6.pride and cruell inſolency, ſendeth his Prophet to foretell their deſtruction, who were many, ſtrong, and abounding in all riches: and contrariwiſe, the preſeruation and ſaluation of the Iewes, who were few, weake, and in want of all things, but want of miſery.
Secondly, becauſe he was a Prophet ſent, not to the Iewes, but to the Iſraelites: he doth not meddle with their ſinnes, which were many, nor denounceth Gods iudgements againſt them; but leauing that to their owne Prophets, he applieth himſelfe to his owne people, by all meanes ſeeking to humble and bring them to true repentance: and becauſe this promiſe of ſaluation and mercy vntounto the Iewes, was effectuall to this purpoſe; therefore he reciteth it, that their hearts being wounded with griefe and emulation, and their pride and inſolency being beaten downe, they might in ſome ſort be prepared for true repentance.
And thus much for the vnderſtanding of the firſt point. The doctrines which from hence we learne, are theſe. Firſt, Doctrines. That in common calamities God hath aſpeciall care ouer the faithfull.that when the Lord exerciſeth his iudgements vponupon the wicked, he hath in the meane time a ſpeciall care of the preſeruation of thoſe that feare and ſerue him, to deliuer them out of the middeſt of common calamities; as appeareth in this place: for though he ſuffered the people of Iſrael to be ouerthrowne by their enemies; yet he ſo curbeth them in with the ſtrong raine of his prouidence, that they could not enter into the next bordring countrie of Iuda, whom they hated with equall malice, albeit they were much fewer in number and weaker in power, and in outward appearance altogether vnable to make any reſiſtance. And this is manifeſt by many ſuch examples of like deliuerances out of common euils. So was Noah preſerued in the common deluge, Lot in the deſtruction of Sodom, the Iſraelites from the plagues of Egypt. For the iuſt Iudge of heauen and earth, will not deſtroy the iuſt with the wicked: Gen. 18. 25. And the Lord knoweth to deliuer the godly out of tentation, and to reſerue the Gen. 18. 25. 2. Pet. 2. 9.vniuſt to be puniſhed.
Secondly, we here learne, that though our ſinnes be great, Gods mercy to thoſe that repent.and our imperfections and corruptions manifold; yet this will not withhold from vsus the courſe of Gods mercies, if we turne to God by repentance. The Iewes were not much behinde the Iſraelites in rebellion, idolatry, and all wickednes; and yet becauſe they often forſooke their wicked waies, either when they were admoniſhed by Gods Prophets, or exerciſed with afflictions, and turned vntounto God by true repentance; therefore the Lord promiſeth vntounto them mercy and deliuerance: whereas the Iſraelites, who continued obſtinately in their impenitency, were giuen ouer of God to vtter deſtruction. The like example we hauehave in Saul and Manaſſe, Peter and Iudas, and many others.
Thirdly, we learne, that it is a notable argument to moue the Lord to ſpare a people, when as they maintaine amongſt God ſpareth thoſe who maintaine his pure worſhip, though they be polluted with many corruptions.them Gods pure and ſincere worſhip and ſeruice, notwithſtanding they are polluted with many corruptions and imperfections: but when as true religion is baniſhed or deſpiſed, when Gods ſincere worſhip is neglected, and idolatry and ſuperſtition erected; this is a ſtrong motiue to cauſe the Lord to powre downe his fearefull iudgements; as appeareth in the example of the Iſraelites and the Iewes. Whileſt the wiſe continueth her louelove and mariage fidelity towards her husband, he is content to beare with many infirmities, and to put vp many iniuries; but if ſhe violate her faith, and place her louelove vponupon a ſtranger, he is kindled with rage and iealouſie, and will neuer indure ſuch intolerable wickedneſſe: ſo whileſt the Church, which is Gods ſpouſe, continueth in her louelove, and obſerueth her mariage promiſe, that ſhe will obey and reſpect him aboue all; he is content to ſpare her, though ſhe be full of corruptions and imperfections: but when ſhe withdraweth her louelove, and ſetteth it vponupon idols, and diſclaiming her promiſed obedience, neglecteth his pure religiō & ſincere worſhip and ſeruice; then will his iealouſie burne like fire, and his wrath wil ſuddenly breake forth and vtterly conſume her, being now no better then an adulterous harlot. It is true indeed, that where Gods true religion is eſtabliſhed, and his Goſpell ſincerely preached; there, if the people doe not liue according to their profeſſiō, & bring forth the fruits thereof, it will not priuiledge them from afflictions and puniſhments; nay rather the Lord will firſt viſit them, becauſe they are of his owne family; as appeareth, 1. Pet. 4. 17. Ier. 25. 29. Heb. 12. 6. Apoc. 3. 19. But theſe viſitations are in 1. Pet. 4. 17. Ier. 25. 29. Heb 12 6. Apoc 3. 19. 1. Cor. 11. 32.mercy, that by his fatherly chaſtiſements he may reclaime them, leſt running on in their ſinnes, they ſhould be condemned with the world; as it is, 1. Cor. 11. 32. But yet ſo long as they doe not withdraw their louelove from God, nor violate their faith, by neglecting Gods true religion, and his ſincere worſhip and ſeruice, and erecting idolatry and ſuperſtition, the Lord will not vtterly forſake them, nor altogether withdraw his mercy from them; as we may ſee in the example of the Iewes, and hauehave ſufficiently learned by our owne experience.
Fourthly, we here learne, that no vice is more intolerable God abaſeth the proud.in Gods ſight, then when by our proſperity, and Gods gratious and free benefits, we be puffed ſo vp in pride and ſelfe-confidence, that we deſpiſe, oppreſſe, and inſolently inſult auer thoſe, who are in affliction and miſery. For this was the cauſe which moued the Lord to withdraw his mercies and benefits from the Iſraelites, when as they abuſed them to pride; and to beſtow them vponupon the Iewes, who were contemned and oppreſſed by them.
And thus much for the firſt point. The ſecond is the benefits promiſed to the houſe of Iuda, firſt, in generall, that he Expoſition.will hauehave merciemercy vponupon them, ſecondly, that he will in mercy ſaue and preſerue them from their enemies. In which benenefits promiſed, there is a ſecret antitheſis, vntounto the iudgement threatned againſt the houſe of Iſrael, in the former verſe, they ſhould bee lo-ruchamah, ſuch as ſhould hauehave no merciemercy, but the houſe of Iuda ſhould bee ruchamah, that is, ſuch as ſhould obtaine merciemercy: they ſhould be vtterly taken away, and neuer returne out of their captiuitie; but theſe how they ſhould alſo be led captiue, yet they ſhould continue but a while in their ſeruitude, and at the end of 70. yeeres be againe reſtored into their owne countrie.
The which benefits promiſed, were accordingly performed: Firſt, in the daies of Ahaz, when they were deliuered out of the hands of Rezin King of Aram, and Pecah the ſonne of Remaliah; as it is Iſai. 7. 1. and alſo in the daies of Ezechias, when as the Lord gaue vntounto them a meruailous deliuerance, by ſending his Angell to deſtroy the hoſt of Senacharib, euen 185000. men, as appeareth, 2. King. 18. and 2. King. 18. & 19. Eſa. 36. & 37.19. and Eſa. 36. and 37.
And ſecondly, when as being led captiue into Babylon, he moued Cyrus and Darius to hauehave compaſſion on them, and to returne them againe into their owne Country.
And this is that which is meant by theſe benefits promiſed. Doctrines. Now the things which hence are to be obſerued, are All Gods benefits included vnderunder his mercy.theſe. Firſt, that he includeth all his benefits promiſed, vnderunder the name of his mercy: to note vntounto vsus, that they doe not come vntounto any by merit and deſert, but of free grace and Gods vndeſerued goodnes; for mercy doth not preſuppoſe merit, but rather miſery, both in regard of ſinne, and the puniſhment due vntounto it. And further, to aſſure vsus that if we hauehave Gods mercy, and be in his fauour, we ſhall neede no benefit, either for our maintenance, or elſe our defence and preſeruation; whereas on the otherſide, without this mercy we can hauehave no aſſurance of either.
Secondly, we may obſerue, that he knitteth theſe two together, Mercy the cauſe of ſaluation.mercy and ſaluation, and ſetteth mercy in the firſt place, becauſe it is the cauſe of ſaluation, and the fountaine from which this ſtreame of our deliuerance floweth. Whence we learne, that when the Lord ſaueth and deliuereth vsus out of the hands of our enemies, we doe not aſcribe our deliuerance to our goodneſſe, workes or worthineſſe, but to Gods free mercy and vndeſerued grace.
The third thing to be conſidered, is the meanes whereby Expoſition.the Lord would ſaue them; which are deſcribed: firſt affirmatiuely, by the Lord their God: and after negatiuely, where the falſe and inſufficient meanes are remoued; And will not ſaue them by bow, &c.
Concerning the firſt: by the Lord their God; we are to vnderſtand the true Meſſias Ieſus Chriſt, the eternall Iehoua Gen. 19. 24.with his Father and holy Spirit; who onelyonly ſaueth and deliuereth his Church out of the hands of their enemies, and procureth for them eternall ſaluation and happineſſe: firſt, as the meritorious cauſe; for his ſake and merits we hauehave ſaluation, and all other benefits deriued vntounto vsus from God the Father; who if he ſhould behold vsus out of his Sonne in our ſinnes and corruptions, would in ſtead of benefits, heape vponupon vsus plagues and puniſhments; and in ſtead of ſaluation, would plunge vsus into euerlaſting death and deſtruction. And ſecondly, as the efficient cauſe of our ſaluation: for the Father ſaueth vsus, but by his Son, who is his ſtrong power, whereby he not onelyonly created vsus, but alſo hath redeemed and ſaued vsus.
Moreouer he ſaith, that he would ſaue them by the Lord their God, rather then that he would ſaue them by himſelfe: to the end that he might hereby ſignifie, not onelyonly that the houſe of Iuda did make choyce of him the true God, whom they worſhipped and ſerued; but alſo that he was not the God of the Iſraelites, ſeeing they had forſaken him, and betaken themſelues to the worſhip of idols.
But here it may be demanded, how this can be true, that he was not the God of the Iſraelites, but of the Iewes onelyonly, ſeeing he profeſſeth himſelfe to be the God of all the ſeed of Abraham, Iſaac, and Iacob, and alſo ſeeing the Iſraelites at this time, profeſſed that they ſerued him in their idols? I anſwere, that God accounteth himſelfe to be no God vntounto them, who had refuſed him; and that they had in truth refuſed him, whatſoeuer ſhew and profeſſion they made to the contrary, when as they did not worſhip him after the preſcript forme of his word, but in hypocriſie and in idols; not in his temple, vntounto which place hee had limited and reſtrained his publike worſhippe, but in groues and high places.
And this was the true meanes whereby he would ſaue them. In the next place hee expreſſeth and remooueth the falſe and inſufficient meanes of their ſaluation: And will not ſaue them by bow, nor by ſword, nor by battell, by horſes nor by horſemen. As though hee ſhould ſay, Although they bee ſo weake, poore and impotent, as that they may appeare vntounto themſelues and others to lie open for a pray to their enemies, yet this ſhall bee no meanes to hinder their ſaluation and deliuerance, ſeeing my purpoſe is not to ſaue them by any power, riches or meanes of their owne, but by mine owne might, which without all humane helpe, is in it ſelfe omnipotent and omniſufficient.
Whereas then he ſaith, that hee will not ſaue them by bow, nor by ſword, &c. his meaning is, that hee would not ſaue them by their owne power and ſtrength, or by any humane and worldly meanes, but that their deliuerāce ſhould whollie come from, and by himſelfe: the which accordingly was effected; firſt, in the reigne of Ezekias, when as being inuaded with the mightie hoſt of Senacharib, hee cauſed his Angell to ſlay 185000. of their enemies, and ſo without their owne bow, ſword, or battell deliuered them. And after that they were led captiue into Babylon, he gaue thē grace in the eies of Cyrus and Darius; and when otherwiſe they were altogether vnable by force to relieue themſelues, he cauſed their enemies in pitie and compaſſion to free them out of captiuitie, and to reſtore them againe into their owne countrie.
Now the reaſon why the Lord excludeth all their owne ſtrength and meanes, was, firſt to beate downe the pride and inſolencie of the Iſraelites, who thought it impoſſible that the houſe of Iuda, in regard of their weakeneſſe, pouertie, and ſmall number ſhould bee deliuered out of their hands, eſpecially, hauing combined themſelues with the Syrians, to worke their ouerthrow; and ſecondly, to ſtrengthen the Iewes in the aſſurance of their deliuerance, notwithſtanding they ſaw no poſſible meanes in regard of humane power; which was exceeding needfull, conſidering that through our naturally corruptions, we are readie to doubt of our deliuerance, when as we are abandoned of outward helpes.
And this is ye meaning of theſe words. The doctrines which The doctrines. from hence ariſe are theſe. Firſt, wee may obſerue, that the 1. That we hauehave all benefits from God in, and for Ieſus Chriſt.ſaluation of Gods Church and elect children, and all other benefits which they receiue, either ſpiritual or temporal, is in and for Ieſus Chriſt alone; and not from their owne meanes, nor for their own merits. And this appeareth in this place, where the Lord promiſeth to ſaue the Iewes out of the hands of the enemies, but not by their own means, but in the Lord their God, the promiſed Meſſiah. And as this is true concerning our temporall deliuerances, ſo eſpecially concerning our eternall ſaluation; for there is not ſaluation in any other, &c. Act. 4. 12. And he is able perfectly to ſaue all thoſe who Acts 4. 12. Heb. 7. 25.come vntounto God by him: Heb. 7. 25. The vſe hereof is, that wee doe not with the Papiſts looke for ſaluation elſewhere, not in our owne merits, nor in the merits and interceſſion of Saints; nor aſcribe the glorie hereof in part or whole to any other, ſauing our onelyonly Sauiour Chriſt, &c.
The ſecond thing which we obſerue, is, that the onelyonly true 2. Iehouah wil be their God alone, who worſhip him according to his word.Iehouah is the God of thoſe alone, who worſhip and ſerue him, after his will reuealed in his word: as for thoſe that in ſtead of Gods reuealed truth imbrace their owne wil-worſhips, though they make neuer ſo glorious a profeſſion of their ſeruice to the true Ged, yet he eſteemeth it not as done vntounto him; neither will he acknowledge them his ſeruants, nor himſelfe their God, who in ſtead of his wil do their own wills, and in ſtead of his pure ſeruice, offer vntounto him their owne inuentions. Whereas contrariwiſe, hee vouchſafeth to bee called the God of them, who worſhip him after his reuealed will, though otherwiſe their obedience be mingled with many corruptions and imperfections, as appeareth in the example of the Iſraelites, and the Iewes in this place.
Thirdly, we here learne whence we are to expect deliuerance, 3. Saluation is onelyonly from the Lord.and ſaluation out of the hands of our enemies; not from our own ſtrength, munitiō, number, riches, friends, ſeeing our ſaluation commeth not from our ſelues, or from our own meanes, but from the Lord alone. And therfore when we abound in theſe things, we muſt not truſt in them (and ſo grow proud in our owne ſtrength) but in Gods helpe and promiſed aſſiſtance: and when theſe things are wanting, let vsus not deſpaire of deliuerance, ſeeing the Lord without, aboue, or contrarie to theſe meanes, can ſaue and preſerue vsus by his owne omnipotent power: as appeareth in the example of the Iſraelites, deliuered out of the captiuitie of Egypt, out of the hands of the Madianites, by Gedeon and his 300. men: Iudg. 7. from the power of Sanacherib, by his Judg. 7. 2. King. 19.owne Angell, and in the example of the ſlaughter of the Philiſtims by Ionathan & his Armourbearer, 1. Sam. 14. 6. And ſo 1. Sam. 14 6.in our greateſt weakenes and want of meanes, we may comfort our ſelues in the Lords aſſiſtance which is al-ſufficient, and ſay with Ionathan: It is not hard to the Lord, to ſaue with many, or with few, 1. Sam. 14. 6. and with Aſa, 2. Chron. 1. Sam. 14. 6. 2. Chron. 14. 11.14. 11. O Lord, it is nothing vntounto thee to helpe with many, or with no power.
Whereas on the other ſide, all worldly helpes are inſufficient to deliuer without Gods aſſiſtance: for though the horſe be prepared againſt the day of battaile, yet our ſaluation commeth of the Lord, Prou. 21. 31. And if the Lord doe not Prou. 21. 31.bleſſe this meanes, A horſe is but a vaine helpe, and ſhall not deliuer any by his great ſtrength: Pſalm. 33. 17. And therefore Pſalm. 33. 17.when we abound in theſe meanes (although wee may lawfully vſe them, and thanke God for them) yet let vsus put no affiance in them, but ſay with Dauid, Pſalm. 44. 6. I doe Pſalm. 44. 6.not truſt in my bow, neither can my ſword ſaue me, &c.