Lectures Upon Hosea 1-4, Lectures 1 · Part 7
ANd ſo much concerning the firſt degree of the Iſraelites puniſhment, ſignified by the birth of the Prophets firſt childe. Now followeth the ſecond degree; the withholding of Gods mercy from them. The which is firſt typically ſhadowed vnderunder the name of the ſecond childe; and after manifeſtly expreſſed: firſt, ſimply, in the reaſon why this name was impoſed, verſe 6. and afterwards amplified by way of compariſon or diſſimilitude: verſe 7.
The ſecond degree of their puniſhmēt is ſimply ſet down verſe 6. Shee conceiued yet againe, and bare a daughter. And Verſe 6 God ſaid vntounto him; Call her name Lo-ruchamah: for I will no more hauehave pity vponupon the houſe of Iſrael: but I will vtterly take them away.
Whereas the Prophet ſaith, that his wife conceiued yet againe, he ſheweth, that there was a certaine ſpace or diſtance Expoſition.of time betweene the birth of the two children: by which he ſignifieth, that the Lord after that he had for their ſinnes inflicted vponupon them the firſt puniſhment, would not preſently bring vponupon them his ſecond and more grieuous iudgement, but would giuegive them ſome reſpite and time of repentance, that ſo turning vntounto him, hee might ſpare them and receiue them to mercy. For if they had, after they were ouerthrowne and led captiues, vnfainedly repented of their ſinnes, the Lord would hauehave had compaſſion on them, and receiued them into his louelove and fauour. But when they obſtinately continued in their impenitency, the Lord refuſeth to ſhew mercy vntounto them. And this he ſignifieth by the birth of the ſecond child.
Secondly, by this ſecond birth the Lord ſheweth, that they made no good vſe of his former iudgements, but grew from bad to worſe: and therefore his iuſtice required, that he ſhould lay vponupon them a ſecond puniſhment, much more grieuous then the former.
And theſe things are to be gathered out of her ſecond conceptiō. It is further ſaid, that her ſecōd child was a daughter: by which he intimateth their declining, both in reſpect of their maners and ſtate; the former whereof was the cauſe of the latter. Firſt, he ſheweth their declination in manners: for as the woman ſexe is more weake and inconſtant then the man; ſo they were declined from that ſtrength of faith, vertue, and conſtancy that was in Iacob, and the reſt of their godly anceſtors, and were become weake and inconſtant in all good things. Secondly, he ſheweth their declination, in reſpect of the ſtate of their Common-wealth. For whereas their anceſtors had valiantly defended and inlarged the Kingdome againſt all their enemies, they were ſo weakened, partly through their effeminateneſſe, the daughter of peace and plenty, and partly through ſeditions and ciuill warres, that they had made themſelues a fit pray for their enemies, being no more able to defend themſelues, then if they had been a Common-wealth of women. And this weakeneſſe and infirmity is ſignified vnderunder the ſexe of women in the Scriptures. So when God would ſignifie that the Babylonians ſhould not be able to ſtand in the hand of their enemies, he ſaith; that they ſhould be like women: that is, weake and impotent: Ier. 50. 37. Now this weakeneſſe in their ſtate proceeded Ier. 50. 37.from their weakeneſſe in grace, vertue, faith, and conſtancy: for when they declined from holy obedience, and after a weake and inconſtant manner, ſuffered themſelues to bee withdrawne from God, and were inticed to ſerue idols, God tooke away from them their valour, ſtrength, and manly courage; and depriuing them of their hearts of men, gaue them womens hearts, which cauſed them to be ſo effeminate, timerous, and cowardly, that they durſt not indure the leaſt incounter of their enemies.
And theſe are the things ſignified by the ſexe. The next thing to be conſidered, is the name: Call her name lo-ruchamah. The ſignification whereof is, without mercy, or, not obtaining mercy: or as the Apoſtle Paul expoundeth it, Rom. 9. 25. Not (through Gods mercy) beloued. The which name is Rom. 9. 25.giuen, to ſignifie that the people of Iſrael, after they were led captiue by the Aſſyrians, ſhould neuer obtaine, either preſently, or for the time to come, Gods mercy, to be reſtored againe into their Country.
And this is the meaning of theſe words, concerning the Doctrine. impoſition of the name. The doctrines which ariſe from Gods mercy euen in his puniſhments.hence are diuers. Firſt, me may obſerue Gods gratious goodneſſe, in his manner of puniſhing men for their ſinnes: after he hath ſmitten them once, he doth not preſently ſtrike againe; but he pauſeth and giueth time and reſpite, that they may make profitable vſe of his former viſitation, and amend their faults for which they were puniſhed, that ſo he may not be moued to redouble their puniſhment; as it appeareth in his dealing with the Iſraelites in this place. Whereby it is manifeſt, that he taketh no pleaſure in our paine and torment; but in puniſhing aimeth at our amendment, that ſo we may be eternally ſaued: and therefore, as he is hardly drawne to puniſh, ſo when he hath begun, he is loth to go forward; but hauing like a gratious father, giuen vsus a few ſtripes, he laieth the rod aſide, expecting our amendment, that ſo he may no more puniſh vsus. And thus he dealt with the Iſraelites in the time of the Iudges, & in the captiuity of Babylon; and with vsus likewiſe, as at many other times, ſo eſpecially in the daies of Queene Mary, and in our late viſitation.
Secondly, we may obſerue in the example of the Iſraelites, That we quickly forget Gods iudgements.how ſoone we forget Gods iudgements when they are once paſt, making no good vſe of them, nor amending thoſe faults for which we were puniſhed: but when the affliction is once paſt, we ſecurely go forward in ſinne, and become worſe then we were before; as though now God had emptied his quiuer, and had not one arrow of wrath and vengeance more to ſhoote at vsus. A notable example hereof we hauehave in Pharaoh; yea and in our owne times: for how few is the number of thoſe, who hauehave made any profitable vſe of Gods late viſitation? Nay, how many are there, who (as though hauing eſcaped that, they were priuileged from all others) are growne worſe and worſe? This is a miſerable euill, of which the Lord complaineth, Eſa. 1. 5. and the forerunner Eſa. 1. 5.of vtter deſtruction. For as the father when hee ſeeth his child (after hee hath often corrected him for his faults) grow thereby more ſtubburne and diſobedient, iudgeth him paſt all grace, and without hope of amendment, and therefore giueth him ouer and thruſteth him out of his houſe: So doth God deale with vsus all.
Thirdly, we may here learne, that if hauing one affliction or puniſhment laid vponupon vsus, we do not make good vſe therof If Gods former chaſtiſements doe not amend vsus, he will inflict greater puniſhments.of for our amendment, but caſting Gods iudgements behind our backs, become more and more ſtubburne and rebellious, the Lord will ſurely increaſe our puniſhment, if we increaſe in ſinne, vntill he hauehave brought vsus to vtter deſtruction: for the pit of his vengeance can neuer be drawne drie, neither will he euer want thunderbolts of his wrath of all ſizes to dart againſt ſinners, ſinne they neuer ſo often; but after a plague, he can ſend a famine, after famine the ſword, after priuate euils publike miſchiefes, after corporall, ſpirituall, and after temporarie eternall puniſhments. And this appeareth Leuit. 26. Deu. 28.by the former examples of Pharaoh, the Iſraelites in the time of the Iudges, and in this place; and this wee likewiſe ſhall find true by our owne experience, if we do not in this time of reſpite make vſe of Gods former iudgements. For the Lord hath pulled backe his hand to ſpare vsus if we repent, but if we ſecurely go on in our ſinnes, he is in this time and ſpace but lifting vp his hand, ye he may ſtrike the greater ſtroke.
The laſt thing which we will here obſerue is, that if wee decline in our vertues, graces and manners, we ſhall alſo decline So much we decline in courage and ſtrength, as we decay in vertue.in our ſtrength and manlineſſe; if we waxe cold in the zeale of Gods glorie, he will alſo coole our courage; and if with effeminate inconſtancie wee turne from him, hee will alſo effeminate our minds, and take away our valor, ſtrength and fortitude; and ſo becomming weake, impotent and daſtardly cowards, we ſhall bee made a fit pray for our weakeſt enemies. And thoſe who heretofore trēbled at our names, whileſt ſeruing God he filled our hearts with courage, and our hands with ſtrength, ſhall after our defection, when our hearts are changed and made effeminate, giuegive vsus ſhamefull foiles and obtaine an eaſie victorie. And this appeareth in Joſ 7.the example of the Iſraelites, Ioſua 7. in the time of the Iudges: in the reigne of Saul and Dauid, and the reſt of the Deut. 28. 7. 25. Leuit. 26. 7. 8. 17.Kings, according to the word of the Lord, Deut. 28. 7. 25. 32. 30. Ioſ. 23 10. Leuit. 26. 7. 8. 17.
And ſo much for the ſecond puniſhment, as it is ſhadowed vnderunder the name of the Prophets child. Now wee are to conſider of it as it is plainely expreſſed in the reaſon giuen why this name is impoſed: For I will no more hauehave pitie vponupon the houſe of Iſrael, but I will vtterly take them away. The words in the originall, are, For I will not adde, go forward, or continue Expoſition.to hauehave mercy. By which he ſignifieth, that howſoeuer heretofore he had multiplied his mercies vponupon them, and after that he had caſt them off for their rebellions, had often receiued them againe into his former louelove and fauour; yet now ſeeing they had abuſed his merciemercy and patience, he would not proceed any longer to ſhew merciemercy, but the acceptable time of grace being paſt, he would inflict his iudgements vponupon thē, which long agoe they had deſerued.
For I will no more hauehave pitie. The word here vſed ſignifieth generally to hauehave merciemercy, but is fitly here tranſlated pity: for whereas there are two kinds of merciemercy, the one ſpirituall, the which eſpecially ſheweth it ſelfe in the forgiueneſſe of ſinnes; the other temporall, whereby the Lord ſeeing the miſery of men pitieth them, and in his tender compaſſion deliuereth them out of temporarie affliction; the former kind of merciemercy God denieth not to the Iſraelites, ſeeing none are excluded from this merciemercy, who repent and beleeue; but the latter, namely, freedome and deliuerance out of their miſerable captiuitie.
Whereas therefore the Lord ſaith, that hee will no more hauehave merciemercy vponupon them, his meaning is, that he will not anie more in pitie and compaſſion deliuer them out of their enemies hands, as he had done in former times: as in the daies of Ioaſh, 2. King. 13. 23. 25. from the Aramites: and in the daies 2. King. 13. 23. 2. King. 14. 26.of Ieroboam, 2. King. 14. 26. 27. beſides thoſe manifold deliuerances in the time of the Iudges; Saul and Dauid; but that now their enemies ſhould for euer hauehave the dominion ouer them.
It followeth: But I will vtterly take them away. The which words are diuerſly tranſlated. The Vulgar readeth it, I will vtterly forget them, as though this ſhould be the ſenſe, I will be ſo farre from pitying them, that I will not ſo much as remember them. But this tranſlation the Hebrew word foreign will not admit, vnleſſe wee would change the third radicall foreign into foreign and foreign into foreign. Others reade it, I will vtterly take them away, namely, out of the land of promiſe into captiuitie by their enemies; which will well ſtand with the words, ſenſe, and the euent. Iunius readeth it thus, I will not proceede anie more to hauehave merciemercy one the houſe of Iſrael, that I ſhould by any meanes pardon them. The which tranſlation alſo well agreeth with the text, and with al circumſtances, for foreign when as foreign followeth, it commonly ſignifieth to pardon, and foreign ſometimes Gen. 38 15. Iudg. 8. 6. Jer. 13. 14. Amos 7 8.ſignifieth, that: as Gen. 38. 15. Iudg. 8. 6. And in this ſenſe, we hauehave the like threatning, Ier. 13. 14. Amos. 7. 8.
And ſo much for the meaning of the words. The doctrines which from hence we gather, are theſe. Firſt, whereas he ſaith, Doctrine. that he will no longer proceede to hauehave pity on them; hence Gods former mercies abuſed, doe not exempt vsus from future iudgements.we learne, that it is a falſe inference which carnall and ſecure men make, namely, that becauſe the Lord hath multiplied his mercies vponupon them in former times, therefore they are ſure that he will do ſo ſtill, notwithſtanding that they continually abuſe his merciemercy, and take occaſion thereby to go on in their ſinnes without repentance. For this was the caſe of the Iſraelites in this place, againſt whom he threatneth that he would turne his mercies into iudgements. It is true indeede, that Gods faithfull children may make ſuch concluſions, from their former experience of Gods mercies, in his ſpirituall gifts and graces, for in them hee is vnchangeable: Rom. 11, 29. And alſo concerning temporall benefits, ſo Rom. 11. 29.farre foorth as they will ſtand with their ſpirituall good; as Dauid did, 1. Sam. 17. 37. But this is no ſure ground whereupon 1. Sam. 17. 37.ſecure men may build their preſumption. For if Gods mercies will not moue vsus to feare and ſerue him, he will not alwaies continue to be mercifull towards vsus, but as he hath a time for merciemercy, ſo he hath alſo a time for iudgement, wherein he will vtterly take vsus away in wrath, and bring vsus to deſtruction. An example whereof wee hauehave in this place, and before the flood: Gen. 6. 3. &c.
Secondly, whereas the Lord threatneth that they ſhould Gen. 6. 3.Captiuitie is the fruit of rebellion.for euer remaine in captiuitie, vnderunder the rule and dominion of their enemies, here we may obſerue a notable fruite of rebellion. For ſo long as the Iſraelites ſerued God, whoſe ſeruice indeed is the only true libertie, they were freed from all ſeruitude and bondage: but when they refuſed to ſerue God as their Lord and maſter, & would not be ruled by his word and Spirit, they were compelled to ſerue crueli tyrants in a miſerable and perpetuall ſeruitude; yea, which was worſe, they were not onelyonly the captiues of their enemies, but the perpetuall bondſlaues of their arch enemie the diuell, as many as did not turne vntounto God and againe betake themſelues to his ſeruice.
Thirdly, whereas the Lord pronounceth this definitiue Releaſe from temporall afflictions doth not alwaies follow true repentance. Hoſ. 1. 10. 2. 20ſentence, that he would neuer hauehave pitie on them to deliuer them out of their bondage, and yet vponupon the true repentance of many of them, pardoned their ſinne, and receiued them to merciemercy, as appeareth verſ. 10. chap. 2. 20. hence wee learne, that vponupon the forgiuenes of ſinne, and reconciliation with God, there doth not alwaies follow releaſe from temporall afflictions, which for ſinne are inflicted vponupon the faithfull. For the Lord after that he hath pardoned his children their ſin, doth oftentimes chaſtiſe them afterwards for them, that hereby he may weane them, for the time to come, from their corruptions, and with this bitterneſſe of affliction may moue them to hate thoſe ſinnes, which otherwiſe would be ſweete & pleaſant to their corrupt fleſh. An example hereof we hauehave in Dauid, 2. Sam. 12. 13. 18. 16. 12. And in Moſes, 2. Sam. 12. 13. 18. & 16. 12. Numb. 20. 10. 12.Num. 20. 10. 12. The conſideration whereof ſhould make vsus carefully flee ſinne, if not for feare of eternall torments, from which all the faithfull are deliuered by Chriſt, yet at leaſt of temporarie afflictions, which hauehave in them more bitterneſſe, then ſinne ſweeteneſſe, &c.