Lectures Upon Hosea 1-4, Lectures 1 · Part 3
ANd ſo much concerning the firſt part of this type or parable: wherein the Lord inioyneth the mariage. The ſecond part followeth, wherein is ſet downe the Prophets obedience, verſe 3. in theſe words: So he went, and tooke Gomer Verſe 3 the daughter of Diblaim, which conceiued and bare him a ſonne. In which wordes, as the Lord had inioyned a typicall mariage; ſo hee propoundeth typicall names fit for the purpoſe, The expoſition.both of the harlot and her parentage; that ſo the parable might in more liuely manner repreſent vntounto them their ſinne of idolatry.
It may be, that the firſt word Gomer, might be the name of ſome notorious and infamous harlot which liued in thoſe times: and it may be alſo, that it was onelyonly a fained and imaginary name, inuented of purpoſe to decipher ſuch a one as the Prophet here deſcribeth: for it ſignifieth a thing whole and intire or conſummate, complete, perfect, and accompliſhed. Some vnderſtand it in the firſt ſenſe, and thinke that thereby is ſignified and repreſented the whole body or nation of the Iſraelites, whom the Lord had taken vntounto himſelfe in mariage. Others in the latter ſignification, & imagine that it hath relation to the harlot, ſignifying ſuch an one, either who was of perfect and accompliſhed beauty, or ſuch an one, as was throughly furniſhed with laſciuious allurements, and moſt expert in the art of venery: or finally, ſuch an one as was moſt abſolute, conſummate, and fully repleniſhed with all wickedneſſe and filthy vncleanneſſe.
The other name Diblaim, ſome take to be a patronymick, ſignifying the harlots country, and not her kindred; that ſhe was an inhabitant of that waſte and deſolate wilderneſſe Diblam, or Diblath, of which mention is made, Ezech. 6. 14. Ezech. 6. 14. Ier. 48. 22.Ier. 48. 22. and that ſhe was called a daughter of Diblaim, according to the like phraſe of ſpeech vſed in the Scripture; as a daughter of Sion, of Iſrael, of Tyre, and ſuch like.
From which they gather the harlots diſpoſition; that ſhe loued to frequent and to liue in deſert and ſolitary places, where ſhe might with more ſecrecie, and without controlement, commit fornication with her louers: and that hereby is reſembled the conditions of the Synagogue of the Iſraelites, who according to the cuſtome of the Gentiles, erected altars in groues, woods, and hilly places, to the end they might commit ſpirituall whoredome with their idols; as appeareth 2. King. 17. 8, 9, 10, 11.2. King. 17. 8, 9, 10, 11.
And further, herehence they obſerue the great mercy and goodneſſe of God, who vouchſafeth himſelfe in mariage with his Church, who, before he aduanceth her to ſuch honour and dignitie, is of moſt obſcure and baſe condition, and like vntounto this harlot here deſcribed: as it is moſt fully and excellently ſet downe, Ezech. 16.Ezech. 16.
Others thinke it to be the name of her father, whereby is ſignified two lumps or maſſes of dried figges: from whence they gather, that ſhe was the daughter of pleaſures, deliciouſneſſe, and effeminate daintineſſe; luxurious exceſſe, and wanton delicateneſſe being the father and nurſe of luſt and venery.
And ſo much for the meaning of the words. The doctrines which from hence we gather, are theſe. The Do∣ctrines.
Firſt, we may obſerue the infinite mercy of God towards Gods mercy towards his people.this people; who though they were fully repleniſhed with all ſinne and wickedneſſe, though like filthy harlots they had forſaken him, their true and moſt kinde husband, and giuen themſelues to commit ſpiritual whoredome with their idols; and though they were complete and conſummate in this their adultery; yet ſtill hee calleth them vntounto him againe by his Prophets, promiſing vponupon their true repentance, mercy and forgiueneſſe: ſo Ier. 3. 1.Jer. 3. 1. Idolatry muſt be auoided in the beginnings and occaſions thereof.
Secondly, we learne hence, that as we are moſt carefully to flee all ſinnes, and to ſubdue them at the beginning, before by cuſtome & continuance they hauehave increaſed in ſtrength: ſo eſpecially we are to vſe this care and watchfulneſſe, in auoyding this ſpirituall fornication, and all meanes and occaſions thereof. For if wee once entertaine it with the leaſt liking & approbation, we ſhall neuer, or very hardly reclaime our ſelues, till like common harlots, we be complete and fully repleniſhed with this ſpirituall filthineſſe. And therefore let vsus ſtop our eares againſt thoſe ſhameleſſe and impudent men, who in this light of the Goſpell dare ſhew themſelues to be patrons of images; aſſuring our ſelues, that if caſting Gods Commandement behinde our backes, which hath as well forbidden the making, as the worſhipping of idols; we ſhall not ſtay here, but ſhall ſhortly fall from idoll making, to idoll worſhipping. We iuſtly account pandors and bawdes to bee odious and moſt abominable, becauſe they vſe all their wit and indeuour to allure others to vncleanneſſe, and to withdraw their hearts and affections from their owne husbands, that they may place them vponupon adulterers: and ſurely no leſſe abominable ſhould theſe bawdes and pandors bee, who imploy their wit and learning, that they may allure vsus to keep company with images and idols, whereby our hearts and affections being alienated and ſtollen from the Lord our true husband, we ſhall in the end be inticed to commit ſpirituall whoredome with theſe polluted adulterers.