Lectures Upon Hosea 1-4, Lectures 1 · Part 2
ANd thus much concerning the inſcription: now it followeth that we ſpeake of the legall comminations: where firſt is ſet downe their ſin, and ſecondly their puniſhment. Their maine and capitall ſinne was idolatrie, which is ſignified vnderunder the typicall mariage of the Prophet, with a wife of fornications, the which is enioyned by the Lord, verſ. 2. and vndertaken by the Prophet, verſ. 3.
Verſ. 2. At the beginning, the Lord ſpake by Hoſea; and the Verſ. 2 Lord ſaid vntounto Hoſea, Go, take vntounto thee a wife of fornications, and children of fornications: for the land hath committed great whoredome, departing from the Lord. In this verſe is contained the Lords commandement, and the reaſon thereof. In the commandement is ſet downe: 1. The time or order: 2. The commander: 3. The perſon vntounto whom the commandement is directed: 4. The thing commanded.
The time or order in theſe words (At the beginning) The expoſitiō. At the beginning.which ſome expound, that the Lord firſt ſpake vntounto this Prophet, before he ſpake vntounto any of the reſt, and ſent him to prophecie vntounto the people, before any of the other Prophets. But this being generally vnderſtood, is not true, ſeeing before he had ſpoken to many, as to Abraham, Noah, Elias, Elizeus, &c. And if more particularly we vnderſtand it of the Prophets of his time, whoſe writings are extant, it is not probable that Hoſea was firſt, but rather Ionas, who prophecied in the beginning of Ieroboams raigne, and did foretell all his famous victories, as appeareth, 2. King. 14. 25. 2. King. 14. 25.whereas it is very likely, that Hoſea prophecied not vntill the latter end, vnleſſe we would ſay that he prophecied 100. yeares, for ſo much it is almoſt from the beginning of Ieroboams raigne, to the beginning of Ezechias. And moreouer it is heere ſaid, verſ. 4. that the iudgements threatned by Hoſea, ſhould within a little while be inflicted, which was not in Ieroboams raigne, but in his ſonnes, and thoſe who ſucceeded him. Theſe words therefore, are rather thus to be vnderſtood, that this was the beginning of the Lords ſpeech vntounto Hoſea; or that the Lord thus began his ſpeech vntounto Hoſea, when he called him to be his Embaſſadour vntounto the people: and this the Hebrew text will well beare, for it may as well be tranſlated thus: The beginning of the Lords ſpeech, as at the beginning the Lordſpake, ſeeing the word may indifferently be either noune or verbe.
The Commander is Iehouah, who doth not ſpeake vntounto The Lord ſpake to Hoſea.the people immediately by his owne voice, but by his Prophet Hoſea: the word in the originall ſignifieth that the Lord ſpake in Hoſea; which ſome expound, that the Lord ſpake vntounto Hoſea; ſome, that he ſpake with Hoſea; ſome, that he ſpake by Hoſea: but ſomewhat more is here to be vnderſtood; namely, that he ſo ſpake by him, as that alſo he ſpake in him, prompting him as it were by his Spirit, what hee ſhould deliuer from him to the people. In the firſt verſe it is ſaid, that the word of the Lord came to Hoſea: by which we are to vnderſtand, not onelyonly that the Lord barely ſpake vntounto the Prophet, for ſo the Lord alſo ſpeaketh to all whom he inſtructeth by his word; but that he ſpake vntounto him immediately by himſelfe, and not as vntounto an ordidary man, but as vntounto his Prophet, whom he ſent as his ambaſſadour vntounto the people, with his word in his mouth, which he was to deliuer vntounto them, as in Gods owne perſon. Here it is ſaid, that the Lord ſpake not onelyonly to him, and by him, (for he ſpake alſo by Balaams Aſſe vntounto his Maſter, vſing him as his inſtrument to reproue the Prophets folly) but alſo that he ſpake in him, becauſe the Spirit of God dwelling in him, directed his tongue; ſo that he deliuered nothing according to his owne inuentions, but the pure word of God. The like phraſe is vſed, 2. Sam. 23. 2. Haba. 2. 1. Heb. 1. 1. foreign 2. Sam. 23. 2. Habbac. 2. 1. 2. Cor. 13. 3. Matth. 10. 20.2. Cor. 13. 3. Seeing ye hauehave experience of Chriſt that ſpeaketh in me. Matth. 10. 20. For it is not you that ſpake, but the ſpirit of your Father which ſpeaketh in you. By all which places it appeareth, that God dwelling in his Prophets, Apoſtles, and Miniſters by his holy Spirit, doth vſe them as his inſtruments in his owne ſtead, to deliuer his word vntounto his people.
In the words following he addeth; That the Lord ſaid vntounto Hoſea: which hath relation vntounto the ſpeciall commandements which enſue. So that here is ſomewhat more to be vnderſtood then was expreſſed in the firſt verſe, namely, that the Lord did not onelyonly ſpeake vntounto the Prophet generally, but that hee thus ſpake after this ſpeciall manner, as followeth.
And this is the meaning of the firſt wordes of this verſe; the ſumme whereof is this: that the Lord, when as he called Hoſea to be a Prophet, put his word into him, and ſpake in him and by him, as his Ambaſſadour, who repreſented his owne perſon: and for the beginning of his ſpeech, cauſed him to vſe the words following vntounto the people.
Now let vsus come to the doctrines and inſtructions which ariſe out of theſe words. Firſt, here we obſerue, that before The do∣ctrines. the Lord ſendeth Hoſea to ſpeake vntounto the people, he firſt ſpeaketh vntounto the Prophet, and putteth his ambaſſage into God furniſheth all whom he ſendeth on his Embaſſage.his mouth, preparing and fitting him vntounto this great worke vntounto which he called him. From whence we learne, that all who are called of God to the worke of the miniſtery, are firſt by him ſo furniſhed with the gifts of his Spirit, that they are in ſome good ſort enabled to deliuer Gods word and meſſage vntounto the people. And this is apparant through the whole courſe of the Scriptures: for thoſe who were after an extraordinarie manner called, were alſo extraordinarily furniſhed for this worke; as the Prophets, and Apoſtles: thoſe who had an ordinary calling, were prepared by ordinarie meanes, as in the ſchooles of the Prophets; as the vſe alſo is ſtill amongſt vsus at this day.
Whereby it appeareth, that thoſe blinde guides, and dumbe Miniſters which in theſe times abound, were not ſent of God: for if an earthly Prince will not make choyce of an ignorant and ſpeechleſſe Ambaſſadour, much leſſe will God, infinitely wiſe, make choyce of ſuch meſſengers; eſpecially conſidering that hee is in himſelfe able to furniſh any whom he ſendeth, with ſufficiency of gifts fit for that calling vntounto which he calleth them.
Secondly, we may obſerue, that the Prophet doth not enter into the worke of his Calling, before he is after a ſpeciall An outward Calling neceſſary for Miniſters.manner ſent from God, although hee was furniſhed with gifts, and had his minde illuminated by the Lord, ſpeaking to him and in him. From whence we learne, that we are not to thruſt our ſelues into this Calling, though wee had great knowledge and learning, vnleſſe we be firſt called and ſent by God; which extraordinarily was done by God himſelfe to the Prophets and Apoſtles immediately; and ordinarily, by the Church, or thoſe which by the Churches conſent are appointed for this purpoſe. For though Chriſt had inſtructed his Apoſtles, yet they preach not till he ſendeth them. Matth. 10. 5. Though Iohn the Baptiſt was ſtrong in the ſpirit, Matth. 10. 5.yet he remained in the wilderneſſe as a priuate man, till the appointed time came that he ſhould ſhew himſelfe vntounto Iſrael. Luke 1. 8. Yea, though our Sauiour Chriſt had the Spirit Luke 1. 8.of God, and the gifts thereof without meaſure; yet he executed not his publike miniſtery till the day which God had appointed came, and til he was prepared thereunto by his fortie daies faſt. Matth. 4. None of the Paſtors and Doctors Matth. 4.might take vponupon them to diſcharge the works of thoſe callings, till they were allowed of the Church by the impoſition of hands. 1. Tim. 4. 14. 5. 22. Thoſe therefore▪ which are Gods true Prophets, as they are furniſhed with gifts, ſo they 1. Tim. 4. 15. and 5. 22.hauehave Gods ſpeciall warrant and calling, before they vndertake the execution of their office. And contrariwiſe, to ſpeake before God ſendeth, is a note of a falſe Prophet, as appeareth, Ier. 23. 21. I hauehave not ſent theſe Prophets (ſaith the Lord) yet they ranne, I hauehave not ſpoken to them, yet they prophecied. Ier. 23. 21. & 14. 13. 27. 15. 28. 8, 9. Gods louelove to his Prophets.Ier. 14. 13, 14. 27. 15. 28. 8, 9.
Thirdly, we may obſerue, that before the Lord executed thoſe puniſhments vponupon the people which their ſinnes deſerued, he firſt reuealeth his will vntounto his Prophets. Whence we learne Gods ſpeciall louelove towards them and their dignitie, in that the Lord maketh choyce of them, to be as it were his priuie counſellers, without whoſe knowledge he will do no worke of great importance: according to that, Amos 3. 7. Amos, 3. 7.The Lord will doe nothing, but he reuealeth his ſecret to his ſeruants the Prophets. The practiſe whereof wee may ſee towards Abraham. Gen. 18. 17.Gen. 18. 17.
Fourthly, whereas the Lord vſeth the miniſterie of his The benefit of the miniſterie to both Teachers and people.Prophet, for the manifeſtation of his will; hereby he declareth his great mercy and goodneſſe, both to the Prophets and people: to the Prophets, in that he vouchſafeth them this dignitie, to be his Ambaſſadours and Miniſters of our reconciliation with God, and eternall ſaluation; which office belonged alſo to his moſt dearely beloued Sonne. In which reſpect the Apoſtle ſaith; that they were co-workers with Chriſt. 2. Cor. 6. 1. To the people to whom he appointeth the miniſterie 2 Cor. 6. 1.of man like vntounto themſelues; becauſe in reſpect of their ſinne and corruption, they could not indure the glorious voice of God, vnleſſe this glorious maieſtie were as it were veiled and ſhadowed with the miniſtery of man; as appeareth by their ſuit made vntounto God. Exod. 20. 19. The which is graciouſly granted. Deu. 18. 16, 17. And becauſe we could Exod. 20. 19. Deu. 18. 16. 17not conceiue and vnderſtand his glorious and moſt wiſe ſpeech, he hath appointed his Miniſters, that they, like nurſes in their childiſh and broken language, which is moſt fit for our capacitie, might inſtruct vsus in the knowledge of Gods will.
Fiftly, whereas it is ſaid, that the Lord ſpeaketh in the Prophets; we learne, with what feare, reuerence, and attention Reuerence required in hearing the word.we are to heare and receiue the word of God; in that the Lord himſelfe ſpeaketh vntounto vsus by them, and vſeth their mouth and tongue as his inſtrument, and as it were the interpreter of his minde: as it is, Luke 1. 70. And in that they are Gods Ambaſſadours, repreſenting vntounto vsus his perſon, Luke 1. 70.and in Chriſts ſtead bring vntounto vsus the glad tydings of the Goſpell, and of our reconciliation with God. 2. Cor. 5. 20. 2. Cor. 5. 20.Whom if wee receiue, wee receiue Chriſt himſelfe: whom if we contemne, wee contemne not man, but the euerliuing God: as appeareth, Luke 10. 16.Luke 10. 16.
Laſtly, whereas he ſendeth the Prophet with ſpecial commandements Gods mercy in denouncing puniſhments.to the people, to ſhew vntounto them their ſinne, and to denounce ſuch puniſhments as by them they had deſerued: We are to obſerue a double mercy of God towards his Church. For firſt before he will puniſh them, hee giues them warning, that by their repentance they might preuent his iudgements threatned. And ſecondly, if they went forward in their ſinnes, till the puniſhments were inflicted, they might then call to minde who puniſhed them; to the end, that then at the leaſt, they might forſake their ſinnes, and turne vntounto the Lord by true repentance, that ſo hee might hauehave mercy vponupon them. Where as otherwiſe (ſuch is our corruption) they would neuer looke vntounto the hand of God correcting them, nor conſider the cauſe of their puniſhment, but aſcribe all, either to chance & fortune, or to ſome inferiour cauſe, and ſo goe forward in their ſinnes, to their deſtruction.
And ſo much concerning the commander, and the perſon Goe take vntounto this a wife of fornications.commanded. Now wee are to ſpeake of the commandement it ſelfe, which is inioyned vntounto the Prophet: which is, that he ſhould goe and take vntounto him a wife of fornications, &c. where firſt we are to cleare that queſtion of great difficultie which hath troubled many; namely, whether the Whether Hoſea was commanded actually to marrie an harlot; or but in viſion only.Lord inioyned the Prophet indeede and truth to take to wiſe an infamous harlot; or whether it were a viſion onelyonly, and to be propounded by the Prophet, by way of parable to the people. Many thinke that it was inioyned by the Lord to be done indeede, and that it was accordingly performed actually: to which iudgement, they are moued by the outward letter of the text. And amongſt theſe expoſitors are generally the Papiſts, whoſe cuſtome is to expound things done, by allegories: and allegories and parables as things done: though innumerable abſurdities follow thereupon. But that this was onelyonly ſhewed to the Prophet by viſion, and inioyned that by way of parable he ſhould declare it to the people, it appeareth plainely by theſe reaſons.
Firſt, becauſe God commandeth nothing which is contrarie Reaſons prouing that the Prophets mariage was onelyonly in viſion.to honeſtie, the law of nature, and good manners; but that the Prophet of God ſhould marrie with an infamous and common harlot, is contrarie to all theſe; and therefore God did not command it actually to be done, but onelyonly by way of parable.
But againſt this is obiected, that God commanding it, it becommeth honeſt and lawfull. I anſwere, that this is to beg that which is in queſtion: neither doth God command euill and vnlawfull things, that ſo they may become good and honeſt; but his will being the rule of goodneſſe and iuſtice, doth onelyonly command things good and iuſt; and therfore they are ſo to be eſteemed, becauſe not onelyonly they are good and iuſt in their owne nature, but alſo becauſe he willeth and commandeth them.
But it is further vrged that God commanded the Iſraelites, to ſpoile the Egyptians of their gold, ſiluer, & iewels: and therefore ſeeing the commandement of God made that action lawfull, which otherwiſe would hauehave been theft in the people of Iſrael; therefore the like commandement might make this mariage of the Prophet lawfull, which in it ſelfe was vnhoneſt and vnlawfull. To which I anſwere that there is great diſſimilitude in theſe two examples: for firſt God the ſoueraigne Lord and chiefe owner of heauen and earth, and all that in them is, in his own right and by his ſole authority, might take that which was his owne frō one, and giuegive it to another. Secondly, this action was lawfull by the law of nature and nations, that thoſe who had long ſerued them as bondmen, ſhould hauehave ſome reward for their labours; which becauſe they tyrannically withheld, the Lord like a Soueraigne monarch and iuſt iudge, righted the cauſe of the oppreſſed, and appointed vntounto them this wages for their tedious ſeruitude. And therefore there being no ſuch equitie in this vnhoneſt mariage; and ſeeing the Lord neuer by his ſole authoritie commandeth things vnlawfull and diſhoneſt, this example maketh nothing for their purpoſe.
Againe, they obiect, that God commanded Abraham to ſacrifice his owne ſonne; which action in Abraham ſhould hauehave been vnnaturall and wicked. I anſwere, that this commandement in Gods purpoſe, was a commandement of triall onelyonly, which he meant not ſhould be put in execution. Yea, but though Abraham had ſlaine his ſonne, his action had been iuſt and lawfull. I anſwere that this alſo is moſt true; for ſeeing God, who is abſolute Lord of all creatures, and chiefe iudge of heauen and earth, hath vnlimited power of life and death: and ſeeing the party was to be ſlame, howſoeuer he was innocent towards his father, yet had deſerued not onelyonly temporarie, but alſo eternall death, in reſpect of his ſinnes againſt God; Abraham being commanded by God to be his miniſter of iuſtice in executing deſerued puniſhment vponupon his ſonne, was to ſet aſide fatherly affection, and to yeeld obedience to Gods ſeruice, but yet iuſt commandement. Neuertheleſſe becauſe the outward adminiſtration of this act would hauehave ſeemed vnnaturall and againſt the law of nature and nations, the Lord onelyonly inioyned it by way of triall, and neuer purpoſed that it ſhould be put in execution; although being the father of ſpirits, it was eaſie for him, to hauehave raiſed him againe from death to life. And therefore this ſemblable commandement of a ſeeming vnlawfull thing, affordeth no colour, to proue that this diſhoneſt marriage ſhould bee actually inioyned and performed.
Secondly, we may not giuegive ſuch an expoſition of one of Gods Commandements, which contradicteth and croſſeth an other: but that one of ſuch holy and high a calling as this Prophet, ſhould linke himſelfe in marriage with an infamous and common harlot, contradicteth and croſſeth other commandements; and therefore we are not thus to expound it. The propoſition needes no proofe: the aſſumption is manifeſt by theſe reaſons: In that it was vnlawfull for the high Prieſt to take to wife a diuorced woman, a woman polluted, or an harlot; nay, he might not ſo much as marry a widowe: Leuit. 21. 14. In that the Lord giueth ſpeciall charge, concerning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6.the choyce of his Miniſters; that their wiues be honeſt, ſober, and faithfull: 1. Tim. 3. 11. and that they hauehave faithfull children, not riotous or diſobedient. And therefore it is not likely that the Lord, who hath had ſuch ſpeciall care of their marriages, would inioyne his Prophet to take vntounto him an harlot, and her adulterous broode; and ſo make his houſe, which ſhould be vndefiled, a ſtewes or filthy brothell.
Thirdly, by ſuch a marriage God ſhould hauehave made his Prophet contemptible, and his miniſtery; and that true religion which he profeſſed, ſhould by this meanes hauehave beene deſpiſed, and expoſed to the ſlanderous reproach of vnbeleeuers, who are apt to take all occaſions, whereby they may diſgrace Gods Miniſters and their miniſtery.
Fourthly, whereas the Lord calleth not onelyonly his wife, a woman of fornications, but his children alſo, children of fornications: hereby it is manifeſt, that this was not actually done, but in viſion and parable: for if we ſay, that they were her children before marriage, the text is plaine againſt it, which affirmeth; that ſhe conceiued after marriage, and bare theſe children vntounto him: if wee ſay, that the Prophet had them by her in lawfull marriage; how then could they bee truely called children of fornication, though before marriage ſhe had plaied the harlot?
Fiftly, there was no neceſſitie why this ſhould be actually done; ſeeing, if it onelyonly appeared to the Prophet in viſion, and were deliuered to the people by way of parable, it were ſufficient to conuince them of their ſinne; which was the maine end the Lord aimed at.
Sixtly, it ſhould not hauehave been ſo fit for Gods purpoſe, that this ſhould be actually done; ſeeing he could not marry her, and hauehave by her three children one after an other, in leſſe time then almoſt three yeares: whereas the Lord ſendeth his Prophet, to the end that hee ſhould preſently conuince the people of their ſinnes, and reclaime them from their corruptions, which were ſo great that they needed preſent cure.
Laſtly, in the third chapter the Lord commandeth the Prophet to louelove, and take vntounto him an adulterous harlot: but this the Lord would not hauehave actually done; for the Lord is a holy and pure Spirit, who hateth and abhorreth adulterie, and all vncleanneſſe; but onelyonly in type would hauehave the adulteries of the Iſraelites, which they committed with their falſe gods, diſcouered: from which the great louelove, which he their Lord and husband had from time to time ſhewed vntounto them, could not reſtraine them. And therefore, ſeeing that is typically to be vnderſtood; why not this alſo?
But it is obiected, that in the text, this is plainely ſet down as an hiſtory of things actually done. I anſwere, that this Obiection 1 Anſwer. is vſuall with the Prophets, to the end that they may, after a more ſignificant and emphaticall manner, expreſſe their mindes, and leaue a more deepe impreſſion in the mindes of their hearers, to propound types and parables as hiſtories of things done, for the diſtinguiſhing whereof: and the true expounding of ſuch places we are to obſerue this rule, that where the litteral ſenſe implieth any impoſſibility, or groſſe abſurditie, or any thing contrarie to the analogie of faith, or ſome other plaine place of Scripture, there wee are to expound it as a type or parable: but in this place if wee take the litterall ſenſe, it implieth a groſſe abſurditie▪ and contradicteth other places of Scripture, as I hauehave ſhewed, and therefore it is to be vnderſtood typically and as a parable.
Neither are we to vnderſtand this place ſo only, but many other the like which ſeeme as plaine hiſtories of things done, as this here. So Eſay is ſaid to hauehave walked naked and barefoote 3. yeeres, Eſa. 20. 2. 3. So Ezechiel is commanded Eſa. 20. 2. 3. Ezech 3. 1. 2. &. 4, 2. 5. 12.to take a roll or booke, Ezech. 3. 1. 2. to lay ſiege againſt Ieruſalem, Chap. 4. 2. To ſleepe vponupon his left ſide 390. daies, Verſ. 5. To bake his bread in the dung of man, verſ. 12. So Ieremie is commanded to caſt a booke into the midſt of Euphrates, Ier. 51. 63. To hide his girdle by the Ier. 51. 63. & 13. 4.riuer Perath, or Euphrates, Ier. 13. 4. when hee was ſtraitly beſieged in the citie Ieruſalem, and could not goe out, but he muſt be taken by the Babylonians. All which and many ſuch like were not things done, but viſions and parables.
But it is further obiected, that it ſhould bee to no purpoſe Obiection 2 if this were not really done; and that it would hauehave been as effectuall to conuince the people of their ſinnes, if the Prophet had ſet them before them in plaine words, and vſed no parables. I anſwer, that parables are more emphaticall, Anſwer. and leaue a more deepe impreſſion then bare words; for they are as it were reall ſpeeches, wherein things are liuely repreſented to the ſight of the vnderſtanding, as in pictures and tables. And therefore the Lord would hauehave his Prophet not onelyonly in plaine words, but alſo in parables to ſet before the people their ſinnes, eſpecially their ſinne of idolatrie, wherein both their patents and themſelues had grieuouſly offended.
As though he ſhould hauehave ſaid: The Lord inioyned me, to the end that I ſhould in more liuely manner ſet before you your ſinne of idolatrie, to propound vntounto you this parable, wherein he commanded me, to reſemble himſelfe vntounto me, who ſhould marrie a harlot, and hauehave by her adulterous children. For whereas the Lord like a louing husband had eſpouſed you vntounto him, you hauehave plaied the harlot, and hauehave committed ſpirituall adulterie with idols and diuels, ſo that now the land is become like vntounto a brothel or common ſtewes. And therefore the Lord is purpoſed to take with you that courſe which husbands do with their adulterous wiues, that is, to diuorce and put you away from him.
And this is the generall meaning of this parable. Now let vsus conſider the particular words. Goe take vntounto thee a wife of fornications. That is, take in mariage a wife which is an infamous & common harlot, which hath not only once, but often, not with one man alone, but with many committed fornication, and that not onelyonly before mariage, but alſo after, and therefore not only an harlot, but an adultereſſe alſo, as appeareth, Chap. 3. 1. By wife then of fornications, Hoſ. 3. 1.we are to vnderſtand a fornicating wife, or a wife which is a fornicatour; for the Hebrewes, by reaſon that they hauehave few adiectiues, do vſe the Genitiue caſes of ſubſtantiues, in ſtead of adiectiues, as, A woman of vertue, for a vertuous woman, Ruth 3. 11. A citie of ſtrength, for a ſtrong citie, Eſa. 26. 1. The which Genitiue caſe, if it be the plurall number, it doth Ruth 3. 11. Eſa. 26. 1.aggrauate the thing, and is to be vnderſtood ſuperlatiuely, as, A man of bloods, that is, a moſt bloodie man, Pſal. 5. 6. A Pſalm. 5. 6.man of griefes, that is, a man full of griefes, or extremely grieued: Eſa. 53. 3. So here, a wife of fornications, that is, a cō mon Eſa. 53. 3.harlot addicted to all manner of iuſt and vncleanneſſe.
And children of fornications. That is, beget of this vncleane and filthie wife, vncleane and filthy children: which may be called children of fornications, either becauſe they are borne of an adulterous harlot; or becauſe when they come to yeeres, they will reſemble and imitate their mother in her fornications.
And this is the meaning of the words. In which is propounded a parable to the Iſraelites, wherein the Prophet repreſenteth the perſon of God; the wife of fornications, the Church or Synagogue of the Iſraelites, or the ten Tribes; the children of fornications, the particular men and women, which ſucceſſiuely one age after an other, committed ſpirituall fornication, forſaking God, their firſt and true huſband, and betaking themſelues to the worſhippe and ſeruice of idols.
Where we may obſerue the great mercy and goodneſſe of God, who vouchſafeth to match himſelfe in marriage with his Church, which is farre vnworthy ſo great a fauour, and ſo excellent a dignity. Chriſt Ieſus hath eſpouſed himſelfe vntounto vsus: but what were we before he made choyce of vsus? Gods mercy vouchſafed his Church in her eſpouſals.ſurely vncleane fornicators, who had proſtituted our ſelues to idols, wantons, buggerers, theeues, couetous, drunkards, railers, extortioners; as the Apoſtle ſpeaketh, 1. Cor. 6. 9, 10, 11. And what are we after our eſpouſals? ſurely blacke through 1. Cor. 6. 9. Cant. 1. 4.our corruptions, ſpotted with manifold infirmities, tanned with the ſunſhine of wordly proſperity, and in no reſpect comely and beautifull, but onelyonly in that we are decked and adorned with the glorious robe of Chriſts righteouſneſſe, and waſhed from our filthineſſe with his precious blood. And that which is worſt of all, the gracious goodneſſe and entire louelove of our husband, will not worke in vsus the like louelove towards him againe; but as before we were exalted by his free choice to this high dignity, we plaied the harlot: ſo, after that we are eſpouſed, we commit ſpirituall whoredome, by ſetting our hearts and affections, more vponupon the world and the pleaſures thereof, then vponupon our heauenly husband, for eueryevery ſmall trifle proſtituting our ſoules to ſinne, which we ſhould keepe pure and vndefiled. And yet notwithſtanding all this the Lord doth not diuorce vsus from him, but exhorteth vsus to returne, promiſing that hee will receiue vsus into his former louelove and fauour. Ier. 3. 1. 12. 14, 22.Ier. 3. 1. 12. 14. 22. The Reaſon.
And ſo much concerning Gods Commandement. Now we are to ſpeake of the reaſon thereof. For the land hath committed great whoredome, departing from the Lord. By land, we are to vnderſtand the inhabitants of the land, by a vſuall metonymie of the ſubiect for the adiunct: that is, the ten Tribes of Iſrael, which in times paſt were married to the Lord, by promiſing vntounto him alone, their faith and loyall obedience. Hath committed great whoredome. The Hebrew text hath it; Becauſe the land whoring ſhall whore. By which manner of phraſes, wherein the word is doubled, the thing ſpoken is intended and aggrauated; as, weeping he wept: that is, he wept exceedingly: reioycing he reioyced: that is, he greatly reioyced: going he went: that is, he went haſtily and ſpeedily: ſo here; whoring it ſhall whore: that is, it will commonly, impudently, and with a braſen forehead play the harlot: and that without intermiſſion, ſucceſſiuely one age after an other; for ſo much is ſignified by the future tenſe here vſed: by which vſually is expreſſed a continuall act of time; as though hee would ſay, that the Iſraelites had not in former times onelyonly, and preſently did, but afterwards would continue in their ſpirituall whoredome.
Laſtly, it is ſaid, that they committed this whoredome, departing from the Lord. The Hebrew text hath it; From after the Lord: that is, forſaking the Lord, and leauing to follow after him in the paths of true holineſſe and righteouſneſſe, and cleauing vntounto their idols, following them in the by-paths of ſuperſtition and idolatry.
The ſenſe therefore of theſe wordes is this; Goe and propound vntounto the people of Iſrael this parable, and thereby conuince them of their groſſe idolatry: for howſoeuer they may flatter themſelues through ſelfe-louelove, yet the trueth is, they are no better then common harlots; for after that I hauehave vouchſafed them this dignity, to eſpouſe them to my ſelfe, and they hauehave plighted vntounto me their faith, and vowed their obedience, they both forgetfull of my merciemercy, and of their owne dutie, hauehave commonly, impudently, and continually committed ſpirituall whoredome with ſtockes, ſtones, and diuels, forſaking me their Lord and husband, and refuſing to follow me in the waies of my commandements, and proſtituting their bodies and ſoules to commit ſpirituall fornication with their idols, according to their owne inuentions, and their burning and vnbridled luſts and appetites.
Where firſt we may obſerue, that the Lord intending to The vſe of parables, to conuince the ſinner of his ſins.conuince this people of their ſinnes, doth (before he plainely ſets downe their ſins) propound it vntounto them by way of parable; to the end that they, who were blinded with ſelfe-louelove and partiall Iudges in their owne caſes, might better ſee their ſinnes in the perſon of others, and without partialitie condemne them, when they appeared like ſtrangers, which they would ſuffer to paſſe without any hard cenſure, if they diſcerned them to be of their familiar acquaintance. And thus Nathan dealt with Dauid: 2. Sam. 12. And our Sauiour Chriſt with the Scribes and Phariſies: Matth. 21. 33. 2. Sam. 12. Matth. 21. 33.And here in this place the Lord maketh the people to condemne themſelues and their ſinnes, in the perſon and practiſe of an adulterous harlot: and ſo inticeth them (as it were) to wound and kill their beloued friend, whileſt it is masked and diſguiſed in the habit of an enemy.
Out of which we may further gather, how farre wee are naturally in louelove with our ſinnes; ſo that we cannot be moued Our naturall and corrupt louelove to ſinne.to hate, condemne, and mortifie them, ſo long as they beare our owne names; but rather are ready to mince, excuſe, and defend them, vntill we view them in the perſon of others, and ſee them enrolled vnderunder their names.
Secondly, wee may note our too too great louelove of our ſelues, and too too ſmall louelove towards our neighbours; That ſelfe-louelove makes vsus exceeding partiall.which maketh vsus eaſily to diſcerne, and heauily and ſeuerely to cenſure other mens faults; whereas we are readie to excuſe or defend the ſame, or greater in our ſelues: and therefore … Lord, when he would hauehave vsus to ſee and condemne our ſinnes, doth not offer them to our cenſure, as they are in our owne ſelues, whom we louelove too much; but in the perſon of others, whom for the moſt part, we louelove not ſo much as we ſhould: as appeareth in the former examples, and in this place: wherein the Lord is faine to deale with vsus, as tender mothers deale with their wanton and wayward children; whom when they would as willingly amend, as vnwillingly diſpleaſe them, they vſe to chide and beate the ſtanders by, and ſometime ſhadowes and pictures, for thoſe faults which their children hauehave committed; to the end, that ſo they may ſee and learne to diſlike their faults in others, which they would not ſo eaſily diſcerne, nor ſo vnpartially condemne in themſelues.
Thirdly, we may obſerue, what exordium or beginning The thundring exordium of the Prophet.of ſpeech the Prophet here vſeth; namely, hee doth not vſe faire words, and ſweete inticing allurements to make them attentiue; hee doth not firſt ſweeten his ſeuere and bitter reprehenſions, and legall threatnings, with any commendation of their perſons, or mitigation of their faults; but by propounding vntounto them this parable, whereby he laboureth to make them vnpartiall Iudges of their owne ſinfull and miſerable eſtate; he accuſeth them to be no better, then an adulterous generation, of adulterous parents, adulterous children, and that by their often adulteries they had made the land as it were a common ſtewes: and therefore that the Lord would no longer beare with their ſpirituall whoredomes, but would withdraw his louelove, and diuorce them from him.
So that now our Prophet commeth not as an Ambaſſadour, ſent from God with conditions of peace, and with gracious promiſes, to allure them to obedience: but as a ſonne of thunder, and like an Herauld ſent from the Lord to denounce open warres againſt the people, for their groſſe idolatry and outragious rebellion, hee beginneth his ſpeech vntounto them.
The reaſon why the Lord cauſeth his Prophet thus thunderingly to beginne his prophecie, was, becauſe the Why the Prophet dealeth ſo roughly with the people.people had a long time, euen ſince the beginning of Ieroboams raigne, continued in their ſinnes, eſpecially their groſſe idolatry: notwithſtanding that the Lord had ſent diuers of his Prophets, to reproue them for their ſinnes, of which their conſciences were conuinced by Gods law, and to draw them to repentance: ſometimes by propounding vntounto them Gods ſweete promiſes of gratious benefits, if they would turne vntounto them; and ſometimes by threatning puniſhments againſt thoſe, who went forward in their ſinnes. All which notwithſtanding, the people continued vncorrigible, and grew worſe and worſe; and therefore the Lord cauſeth the Prophet to deale with them in this hot and rough manner, becauſe they had a long time lien froſen in the dregs of their ſinnes.
And this courſe hauehave other of Gods faithfull ambaſſadours vſed, when they had to deale with ſuch obſtinate and incurable ſinners. As Iohn the Baptiſt with the Saduces and Phariſes, Matth. 3. 7. Peter with Ananias and Sapphira, Act. Matth. 3. 7. Act. 5. & 8. & 13. 10. Matth. 21. & 23. Gods Miniſters muſt ſit their ſpeech to their auditory.5. and with Simon Magus, Act. 8. Paul with Elymas, Act. 13. 10. And our Sauiour Chriſt himſelfe with the Prieſts and Phariſes: Matth. 21. & 23.
Out of which examples Gods Miniſters may learne, in the deliuerie of Gods word ſpirituall diſcretion, in fitting their ſpeech according to the condition of their auditorie; and not to deale with ignorant and vntaught men, after the ſame manner that they deale with wilfull and obſtinate ſinners; but as Phyſitions put a difference in their patients, applying to ordinarie ſickneſſes ordinarie remedies, and to deſperate diſeaſes, deſperate phyſicke, and as Chirurgions to ſmall cuts, applie healing plaiſters, and for the curing of deepe feſtered wounds vſe eating corroſiues and the ſharpe lancher: So the Phyſition and Surgion of the ſoule for the curing of ſome deſperate diſeaſe, or healing of ſome feſtered ſore which ſinne hath made in mens conſciences, muſt vſe bitter potions, a rough hand, and deſperate remedies.
Secondly, God beginneth here with legall comminations, The beſt method of preaching for the conuerting …f a ſinner.before he comforteth them with any euangelicall conſolations, becauſe this is the beſt and fitteſt courſe for the conuerſion of a ſinner. For firſt their ſores and feſtered wounds muſt be lanched, ſearched and drawne with the raſour and corroſiue of the law, before they be healed with the plaiſters of Gods promiſes in the Goſpell; for otherwiſe the wound being not healed to the bottom will breake out againe, and become worſe then it was. Firſt we muſt be beaten downe, before we can be raiſed vp; we muſt firſt ſee our ſinnes, and ſeeing bewaile them, before God will ſhew vntounto vsus his ſauing merciemercy; wee muſt bee nothing in our ſelues, before we can be ſomething in Gods ſight; we muſt labour and grone vnderunder the heauie burthen of our ſinnes, deſiring nothing more then to be eaſed of this intollerable waight, before we will come to Chriſt, or he relieue vsus; we muſt ſee our owne nakedneſſe, before hee will clothe vsus with the robe of his righteouſneſſe; our owne emptineſſe, before he will fill vsus; our owne beggerlineſſe, before hee will inrich vsus; and our owne ſinnes before he will pardon vsus. All which preparation is begun by the preaching of the law, and therefore the Lord beginneth with it here, as alſo hee tooke the ſame courſe with our firſt parents, Gen. 3. and with his Church Gen. 3.and people from time to time: ſo Iohn the Baptiſt, and our Sauiour Chriſt himſelfe, whoſe example all his faithfull Miniſters are to imitate, &c.
The third thing which we are to obſerue, is, that he deciphereth Why idolatry is called fornication.the idolatrie of the people vnderunder the name of fornication, whoredome, and adulterie; and that for diuers cauſes: firſt in that there is betweene them great ſimilitude and likeneſſe. For as the man taketh the woman to wife (coniugall faith being on both ſides promiſed) ſo the Lord hath married vntounto him the Church, and in Ieſus Chriſt, the ſecond perſon in Trinity, hath aſſumed mans nature into y• Hypoſtaticall vnion, and ſo hath inſeparablie ioyned vsus vntounto himſelfe, Ieſus Chriſt alſo being knit vntounto vsus in that myſtical vnion, and ſo becomming our head and husband. And likewiſe there is a mutuall contract paſſed betweene vsus: for the Lord promiſeth his grace, louelove, fauour, protection, and all the benefits of this life, and the life to come; and the Church for her part promiſeth her louelove to God, coniugall faith, and dutifull obedience. And of this mariage mention is made, Hoſea 2. 19. 20. Ier. 3. 1. 8. 20. 2. Cor. 11. 2.Hoſ. 2. 19. 20. Ier. 3. 1. 8. 2. Cor. 11. 2.
As therfore the wife breaking her coniugal faith and promiſe, and withdrawing her louelove, obedience, and bodie from her husband, that ſhe may communicate them to ſome other man, becommeth an adultereſſe; ſo thoſe who breake their faith and couenant made with God, and withdraw their louelove, obedience, and outward ſeruice from him, that they may communicate them vntounto falſe gods and idols, doe go a whoring after them, and commit ſpirituall adulterie with them. And this is ye reaſon why in the Scriptures idolaters are vſually called harlots, fornicators, and adulterers, and idolatrie, whoredome and adulterie; as appeareth, Exod. 34. 15. Exod. 34. 15. Leuit. 20. 5. 6. Deut. 31. 16. Pſalm. 106. 3916. Leuit. 20. 5. 6. Deut. 31. 16. Pſalm. 106. 39.
Secondly, as the adulterers are ſo blinded with their burning luſt, and blind furie, that though they bee naturally wiſe, yet they fall into ſottiſh folly, running headlong, and as it were blindfold in their vncleane and filthie courſes, though thereby they impaire their health, ruine their ſtate, loſe their credit, ſhorten their life, and deſtroy their owne ſoules: ſo Idolaters, though neuer ſo wiſe, through their blind ſuperſtition are ſo infatuated, that they beleeue more palpable lies and fall into more ſottiſh follies, then little children could be brought vntounto; not regarding their health, wealth, life nor credit, and hazarding the loſſe of their ſoules, ſo that they may goe forward in their blind deuotion.
The ſecond cauſe why idolatrie is called adulterie is, to ſhew the greatneſſe of this ſinne, and how odious it is in Gods ſight; for as it is a moſt horrible fault, and to any louing husband moſt abominable, if a wife ſhould proſtitute her ſelfe vntounto others, and that in her husbands ſight and preſence: ſo is this ſinne of idolatrie no leſſe grieuous or odious, becauſe the Idolaters doe proſtitue themſelues to idols, to commit ſpirituall whoredome with them, and that in the ſight and preſence of God, who ſeeth all things and is preſent eueryevery where.
But it may be obiected, that idolatrie is a farre greater ſinne then adulterie, and therefore when it is called by that name, the ſin is rather extenuated then aggrauated. I anſwer, firſt the grieuouſneſſe of this ſinne is ſo much the greater, by how much more excellent the perſon is who is iniured and offended; and therefore when this adulterie is committed againſt Gods glorious Maieſtie, it is infinitely more outragious and hainous then when man is thus wronged.
Secondly, though idolatrie is a farre greater ſinne then adulterie, yet when it is called by this name it is aggrauated, not in it own nature, but according to mens conceit and opinion; who make light account of the ſins of the firſt table, as idolatrie, blaſphemie, breaking the Sabbath, but thinke the ſinnes of the ſecond table very hainous in reſpect of the other, as murther adulterie, theft and ſuch like. And therfore the Lord calleth them by the names of theſe ſinnes, which we can better iudge of, to make them as they are odious and hainous in their owne nature, ſo alſo to appeare vntounto vsus. As if a man hauing to deale with a louing child, and intending to aggrauate the hainouſneſſe of this ſinne of murthering the prince, ſhould compare it to parricide, he ſhould to his conceit make it appeare much more grieuous, although it be a farre more hainous and pernitious ſinne to murther the prince, who is the father of the countrie, then a mans owne naturall parent.
And theſe are the things which are to be obſerued out of Idolatrie and ſuperſtition know no limits.the name. The fourth thing to be obſerued, is, that hee ſaith, they had committed great whoredoms, and alſo continued in them: wherein we may note the nature as of all other ſins, ſo of this ſin of idolatrie. For if once it bee entertained, it knoweth no limits nor bounds; but with the heate of blind furie, & ignorant ſuperſtition, it carrieth mē as it were hoodwinckt into all groſſe and abominable impietie: ſo that there is no creature in heauen or earth ſo baſe and contemptible, which the Idolater in his blind deuotion wil not worſhip in the place of God, as appeareth, Rom. 1. 23. And this Rom. 1. 23.befalleth them by the iuſt iudgement of God, that they ſhould be carried away in their ſottiſh blindneſſe into ſuch groſſe abſurdities, and more then childiſh fooleries, becauſe when God reuealeth his trueth vntounto them, they will not imbrace and louelove it, but rather louelove their owne will-worſhip 1. Theſ. 2. 11. The neerer man draweth to idols, the farther he goeth from God.and follow the inuentions of their owne braine, 1. Theſ. 2. 11.
Laſtly, we may obſerue, that he ſaith, whilſt they committed ſpirituall whoredoms, they departed from the Lord; ſo that the neerer man draweth vntounto idols, the further hee goeth from God, neither is it poſſible that any ſhould truely worſhip both together; as the Apoſtle ſheweth, 1. Cor. 10. 21. 2. Cor. 6. 14. 16. The Idolaters pretend, that when they commit idolatry, they worſhip God in the idoll. But the Lord affirmeth, that then they depart from him. They ſay, that they ſerue God when they vſe their owne wil-worſhip, and follow their owne waie. But the Lord, who acknowledgeth no worſhippe, but when we followe him in the waies of his Commandements, ſaith; that when wee walke in our owne waies, we goe out of his way, and ceaſe to follow him; wee forſake him who is our true husband, and after a whoriſh manner proſtitute our ſelues vntounto idols.
Where by the way we may note the ſottiſh folly of Idolaters, The folly of Idalaters.who leaue the Lord, infinite in all perfections, and worſhip a baſe creature; forſake the Lord, who is moſt wiſe, mighty, gracious, and in eueryevery reſpect abſolutely good, and betake themſelues to the worſhip often times of ſtockes and ſtones, who hauehave neither vnderſtanding, ſenſe, life, nor motion; neglect Gods ſeruice, who hath both power and will to reward their ſeruice with eternall life; and ſpend their time in the ſeruice of idols, who hauehave neither ability, nor will to doe them any good, but rather will be the meanes to plunge them into euerlaſting deſtruction.