Lectures Upon Hosea 1-4, Lectures 2 · Part 15
ANd ſo much cōcerning the ſecond benefit. In the third place the Lord promiſeth, that he will giuegive grace to his Church and people, that they ſhall embrace his pure worſhip and ſeruice, and aboliſh all idolatrie and ſuperſtition, in theſe words, Verſ. 16. And at that day, ſaith the Lord, you Verſ. 16. 17. ſhall call me Iſhi, and ſhall call me no more Baali. Verſ. 17. For I will take away the names of Baali out of her mouth, and they ſhall no more be remembred by their names. In which words the Lord The expoſition.promiſeth two things, firſt, that hee will reſtore his ſincere worſhip: ſecondly, that he will roote out all idolatrie. The former, in theſe words, And at that day, ſaith the Lord, ſhall you call me Iſhi. Where is ſet downe, firſt, the time when the Church ſhould performe this dutie: and ſecondly, the dutie it ſelfe. The time in theſe words, And at that day; that is, when the Lord hath effectually called her, ſpoken comfortablie vntounto her, and multiplied his benefits vponupon her, then ſhould ſhe in louelove and thankfulnes, ſhew her ſelfe zealous in offering vntounto God his pure worſhip, and in aboliſhing all reliques of idolatrie.
The dutie which the Lord promiſeth ſhe ſhall performe, is, that ſhe ſhall call him Iſhi, that is, my husband: where the Lord alludeth to the couenant which is made betweene him and his Church, wherein the Lord promiſeth, that ſhe ſhall be his ſpouſe, and ſhe promiſeth that ſhe will acknowledge the Lord alone to be her husband, and performe all duties of a wife vntounto him. As though he ſhould ſay, Howſoeuer in former times thou haſt run after thy louers, yet when I hauehave called and conuerted thee, thou ſhalt remember the couenant of mariage betweene vsus made, and ſo forſaking thy idols, thou ſhalt acknowledge and profeſſe, that I alone am thy husband. Now whereas he ſaith, that ſhe ſhall call him Iſhi, we are firſt hereby to vnderſtand, that the Church mindfull of her couenant, ſhall embrace him as her only husband, not verbally alone, or with an idle ſhew, but in deed and truth behauing her ſelfe towards him, as it becommeth the Lords ſpouſe, that is, firſt in generall, ſhe ſhall worſhip and ſerue him purely and ſincerely, according to his will; more ſpecially, that ſhe ſhall obſerue coniugall fidelitie, louelove him aboue all, depend vponupon him alone, with a true affiance for all bleſſings, and call vponupon his name: the which dutie is implied in the text, for it is not ſaid, ſhe ſhall call me husband, but Iſhi, O my husband, namely, inuocating his name by prayer.
Secondly, he ſheweth here, that the Church ſhall not only internally worſhip the Lord, as her only husband in Spirit and truth, but alſo that ſhe ſhall outwardly make profeſſion hereof; which is implied in that he ſaith, ſhee ſhall call him husband, and not onelyonly acknowledge him ſo to bee in her heart and mind.
And this is the firſt dutie which the Lord promiſeth that the Church ſhall performe. The other is, that as ſhe ſhould be carefull to aduance his pure worſhip, ſo ſhe ſhould ſhew the like zeale in aboliſhing all reliques of idolatrie; ſignified in theſe words, And thou ſhalt call me no more Baali, or, O my Baal; that is, As I would not hauehave thee to ioine idols with me in my worſhip, ſo I would not hauehave thee to worſhip and call vponupon me in an idol, or after an idolatrous maner, but in ſpirit and truth, purely & ſincerely. Where the Lord ſheweth, firſt, that the Church ſhall not only worſhip him, but alſo that ſhe ſhould worſhip him alone, and renounce all her idols and falſe gods. Secondly, that ſhe ſhall not worſhip him after an idolatrous manner in images and idols, as it was the manner of the Iſraelites, who worſhipped God in the idoll Baal, as appeareth in this place, but ſhall come vntounto him immediatly, and not by a ſubſtitute or inferiour patron, and call vponupon him who is a Spirit ſpiritually, and not in an image.
But the image of Baal being aboliſhed, why would not the Lord be called vponupon by the name of Baal, ſeeing it ſignifieth a god, lord, or patron, and ſometime alſo a husband, as well as Iſh? I anſwere, the Lord would be called Iſh, rather then Baal, firſt, becauſe Baal being a name of empire and dominion, brought with it ſome ſeruile feare; the other name Iſh ſignifying properly a husband, offereth nothing to our conſideration but louelove, fidelitie, grace and protection; and therefore the Lord refuſeth the former name, in the time of the Goſpell, as being too auſtere, ſauouring only of authoritie and Lordſhip, and will be called by the amiable name of Iſh, or husband, to ſhew that he hath renewed his couenant, is reconciled to his Church, and is now become moſt louing and gratious vntounto her.
The ſecond cauſe, which I take to be the more principall, is, that he might hereby ſhew his deteſtation of idolatrie, in that hee would not endure to bee called by the name of an idoll, though otherwiſe good in it owne ſignification. And this his deteſtation he further ſheweth, when as he ſaith, that they ſhould bee ſo farre from worſhipping idols, or him in them, that they ſhould not ſo much as name them: Verſ. 17. For I will take away the names of Baali out of her mouth, &c. Verſ. 17.Where is ſet downe, who it is that thus purgeth the Church from all the relikes of idolatrie, namely, the Lord himſelfe, I will take away. Secondly, the manner or degree, how it muſt be purged, to wit, from all the relikes of idolatrie and ſuperſtition, ſo that it ſhall not be lawfull for the people of God ſo much as to name an idoll, vnleſſe it bee as they name the diuell with hatred and deteſtation. The like places vntounto this we hauehave, Exod. 23. 13. Ye ſhall make no mention of the name of Exod. 23. 13. Deut. 12. 2. 3.other gods, neither ſhall it be heard out of thy mouth. Deut. 12. 3. Ye ſhall vtterly deſtroy all the places wherein the nations which ye ſhall poſſeſſe, ſerued their gods vponupon the high mountaines, &c. 3. Ye ſhall hew downe the grauen images of their gods, and aboliſh their names out of that place. An example whereof wee hauehave in Dauid, Pſal. 16. 4. 5. Their offerings of blood will I not offer, nor make mention of their names with my lips.Pſal. 16. 4. 5.
Thirdly, hee expreſſeth the end why hee would not hauehave them ſo much as name idols, to wit, that they may no more be remembred by their names, that is, that hauing nothing to doe with idols, neither in deede nor word, the memorie of them may periſh, and men may be freed from all danger of falling into idolatrie; which being preſerued, there remaineth a continuall baite to intice vsus, which in regard of our corruption and proneneſſe to idolatrie, we are apt to ſwallow, to our perdition.
And this is the meaning of theſe words. The doctrines The Do∣ctrines. which ariſe out of them are theſe. Firſt, out of the 16. verſe we may obſerue, that as ſoone as we are conuerted and aſſured Aſſurance of Gods louelove makes vsus zealous in his ſeruice.of Gods louelove by the inward teſtimonie of his Spirit, confirmed by innumerable his gratious benefits, which are ſo many earneſt penies and pledges of his fauour and our reconciliation, then doth the Lord alſo giuegive vsus this grace to ſhew our ſelues forward in the duties of his worſhip and ſeruice, and in rooting out all ſuperſtition and idolatrie. If therfore wee be truly conuerted and indued with Gods Spirit, and with the graces thereof, then will we alſo be zealous and deuout in performing ſeruice vntounto God, in hearing his word, calling vponupon his name, receiuing the Sacraments, &c. as alſo in purging our ſelues from idolatrie and ſuperſtition, and in remouing all falſe meanes of his worſhip: but if this care and zeale be wanting, it is manifeſt, that as yet wee are not conuerted, nor hauehave taſted of the comfort of Gods Spirit, and the graces thereof: for when God hath beſtowed theſe, then at that day alſo he ſtirreth vsus vp to louelove and ſerue him, as our Lord and husband, forſaking all idols and idoll worſhip, as appeareth in this place.
Secondly, we may obſerue, that thoſe who are truly conuerted Thoſe who are truly conuerted, openly profeſſe their conuerſion.and indued with Gods Spirit, they doe not onelyonly inwardly ſerue the Lord as their onelyonly husband, but alſo outwardly make a confeſſion hereof to the glorie of God and edification of others: for it is not ſaid here that the Church and members thereof ſhould onelyonly in heart acknowledge, but alſo by voice profeſſe, that God was her husband, and forſake and diſclaime with the like open plainneſſe idols and idolatrous worſhip. And ſurely this is a ſingular fruite of our ſaith and vnfained repentance, when as we doe not only ſerue the Lord, and embrace his true religion in our hearts and ſoules, but alſo make an outward profeſſion hereof to all the world, though thereby wee expoſe our ſelues to the ſcoffes and contempt, obloquie and ſlander, malice and violence Matth. 5. 16. 1. Pet. 2. 12. and 3. 13. Rom. 10. 10. Pſal. 22. 22. Ioh. 9. Act. 5.of prophane and wicked men. Which holy dutie is commended to Gods ſeruants in many places: Matth. 5. 16. 1. Pet. 2. 12. 3. 15. Rom. 10. 10. An example whereof we hauehave in Dauid, Pſal. 22. 22. in the blind man, Ioh. 9. in the Apoſtles, Act. 5. in Paul, Act. 24. 14. With which holy profeſſion whoſoeuer Act. 24. 14.glorifieth God, the Lord will giuegive glorie vntounto him, by profeſſing and acknowledging him for his ſonne and heire of heauen: Matth. 10. 32.Matth. 10. 32.
Thirdly, wee may obſerue, that the Prophet ſpeaking of Our ſpirituall mariage compriſeth al coniugall duties.thoſe duties which the Church being conuerted and reconciled vntounto God ſhould performe vntounto him, comprehendeth them all vnderunder this one, that ſhe ſhould call him husband, becauſe indeede it containeth all the reſt, as being the fountaine from which they ſpring. For if wee embrace the Lord as our husband, then hauehave we giuen him both our heart and hand, then hauehave we plighted vntounto him our faith, and then do we alſo louelove him aboue all, feare his diſpleaſure, depend vponupon his prouidence, and ſhew our ſelues zealous in performing all good duties vntounto him. Of which inward graces and outward obedience, whoſoeuer are deſtitute, they are not eſpouſed vntounto God, &c.
Fourthly, wee heere learne, that it is not only vnlawfull to It is vnlawfull to worſhip God in Idols.worſhip idols, but alſo to worſhip the true God in them. Neither did the Iſraelites worſhip the image of Baal, or the falſe god Baal, thereby repreſented, but in the idoll they worſhipped the true Iehoua: for hee doth not heere forbid them to worſhippe Baal, the god of the Sidonians, but that they ſhould call him any more Baal, that is, call vponupon and worſhip him in the image. So that the Papiſts excuſe, vnderunder which they maske their idolatrie, is vaine and friuolous: for they ſay that they worſhippe not the images, before which they fall, but God in them: and likewiſe when they worſhip Saints departed, they affirme that they worſhip God in and by them. The which their aſſertion is falſe, as appeareth by their falling downe before them, their making of vowes, offering oblations, and their going on pilgrimage vntounto them: and though it were true, that they did not worſhip them, but God in them, yet hereby they are not cleered, ſeeing they commit the ſame idolatrie which God here condemneth in the Iſraelites.
Laſtly, wee here obſerue, that the Lord is now no more to be eſteemed of the Church a ſeuere Lord or fearefull Iudge, The Lord is a gratious huſband of the Church.but as a gratious and louing husband. The conſideration whereof ſerueth, firſt to repleniſh our hearts with all ioy and comfort, in that we who were enemies and ſtrangers, are admitted into ſo neere league of friendſhip, and into ſo inuiolable a bond of louelove and amitie with God, as is betweene a moſt louing husband, and his beloued ſpouſe. Secondly, it ſerueth notably for the confirming our ſaith and affiance in God, in the middeſt of all wants, dangers and extremities, in that we hauehave a husband who is moſt able and readie to protect and prouide for vsus. Thirdly, it ſerueth to confute the doctrine and practiſe of the Papiſts, who dare not goe directly vntounto God by prayer, but by the mediation of Saints: for if Chriſt be eſpouſed vntounto vsus, to whom may wee preferre our ſuites with greater boldneſſe and confidence, then vntounto our gratious husband? or who is more neere vntounto vsus, then Chriſt, or more deare vntounto Chriſt then we, his beloued ſpouſe, that we ſhould make choice of, to be out Mediatour betweene vsus and him? And laſtly, here we learne how we ſhould performe our obedience vntounto God, not ſeruilely for feare, as vntounto a terrible and ſtraight maſter, but with louelove and reuerence, as vntounto a gratious husband, whoſe will wee performe, rather to auoid thereby his diſpleaſure, then for any hope of gaine, or feare of puniſhment.
And theſe are the doctrines to be obſerued out of the 16. The Lord purgeth his Church from all idolatrie and ſuperſtition.verſe. Out of the 17. verſe wee may further obſerue, who it is that purgeth the Church from all idolatrie and ſuperſtition, and reſtoreth Gods true and ſincere worſhippe and ſeruice, namely, the Lord himſelfe, I will take away; So that it is not in the will and purpoſe, nor in the power and policie of man, to worke this great alteration and reformation firſt and principally; for man in his owne nature is prone to idolatrie and ſuperſtition, and when he is once entred into it, in ſtead of returning out of this puddle, he is readie, being ouer ye ſhooes, to plunge himſelfe ouer head and eares; but it is the Lord himſelfe, who illuminateth our eyes with the knowledge of his truth, and inableth vsus to diſcerne the ſottiſhnes of ſuperſtition, and the filthines of our ſpirituall whoredomes, and moueth our harts to loath and deteſt them, & to embrace his true religion and ſincere worſhip. And therfore, when as we would hauehave the houſe of God clearely purged from all reliques of ſuperſtitiō, we muſt not only eueryevery man in his place and calling, further as much as in vsus lieth this good worke, but principally wee are all in generall to ioyne together in prayer vntounto God, deſiring his aſſiſtance for the effecting of it, for he is the chiefe cauſe thereof, and the greateſt Potentates of the earth are in this worke but his inſtruments and deputies, whom he can eaſilie incline to effect it, when ſo it pleaſeth him: Prou. 21. 1.Prou. 21. 1.
Secondly, we may obſerue, that there cannot too great There cannot too great diligence be vſed in purging the Church from idolatrie.preciſeneſſe, care and diligence bee vſed, in purging the Church from all reliques of idolatrie and ſuperſtition, and in reſtoring the puritie of religion and Gods true worſhip, according to the preſcript rule of his Word; as appeareth in this place, where the Lord refuſeth to be called by the name of Baal, though good in it owne ſignification, becauſe it had been abuſed to idolatrie, and enioyneth his people not ſo much as to mention the name of an idoll. The like places are thoſe before quoted, Exod. 23. 13. Deut. 12. 2. 3. Pſal. 16. 4. 5. to which we may adde Zach. 13. 2. I wil cut off the names Zach. 13. 2.of the Idols out of the land, and they ſhall no more be remembred: and Eſay 30. 22. Yee ſhall pollute the couering of the images of Eſay 30. 22.ſiluer, and the rich ornament of the images of gold, and cast them away as a menstruous cloth, and you ſhall ſay vntounto it, get thee hence.
This rule then is to be obſerued of all, who reforme the Idolatrie muſt be rooted out, both head and taile.Church, that they root out idolatrie and ſuperſtition, both head and taile, in ſubſtance and ceremonie, and not ſuffer an idolatrous or ſuperſtitious name to remaine: yea they are not only to remoue things out of the Church, which are idolatrous and ſuperſtitious in their owne nature, but alſo ſuch indifferent things, as being lawfull in themſelues are abuſed to idolatrie; becauſe through the corruption of our nature, all meanes and occaſions, to put vsus in mind of idolatrie, are ſo many traps to catch vsus, and ſo many baites to allure vsus to fall into this ſin againe. So heere the Lord will not hauehave his people to name Baalims, becauſe he would not hauehave them ſo much as remembred. But leſt it might be obiected, that theſe idolatrous names are originally euill, wee ſhall alſo finde, Ier. 23. 36. that the Lord forbiddeth to call his Word, Jerem. 23. 36.the burthen of the Lord, notwithſtanding that it was his owne phraſe by the mouth of his Prophets, becauſe it was now growne amongſt the people into obloquie and contempt. And Ezechias is commended for breaking the braſen ſerpent, which was made by Gods appointment, becauſe the people abuſed it to idolatrie, 2. King. 18. 4. Yea but 2. King. 18. 4. Princes and ſupreme Magiſtrates muſt reforme the Church.who hath this authoritie to purge the Church from all reliques of idolatrie? I anſwere, chiefe Gouernours, Princes, and ſupreme Magiſtrates, who are appointed by God to be the nurſing fathers of the Church; neither may priuate men intermeddle with publike reformation, but only the Gouernours of the Church, as we may ſee it confirmed by innumerable preſidents in Gods word. And they, as I ſaid, are to root out idolatrie and all reliques thereof; for this is a ſingular dutie belonging vntounto them, which is ſo much commended in thoſe godly Magiſtrates and Kings, Moſes, Dauid, Ezechias, Ioſias, and the reſt: the neglect whereof, wee ſhall find condemned in other Kings, though vertuous and religious, who reſtoring Gods true religion, yet ſuffered the groues and high places to remaine.
But if this dutie be neglected by Magiſtrates, how are priuate Priuate men muſt not intermeddle with publike reformation.men to behaue themſelues? I anſwere, they muſt containe their courſes within the compaſſe of their calling, and in the firſt place they muſt ſeeke to reforme themſelues, and thoſe vnderunder their priuate charge, purging & preſeruing them as from all other ſinnes, ſo eſpecially from all manner of idolatrie and ſuperſtition; and for the publike reformation they are to further it, as priuate men, by petition, the helpe of their friends, and beſt meanes, eſpecially they are to commend Gods cauſe into his owne hands, by feruent and continuall praier, who is able to bring it to paſſe, by iuſt and lawfull courſes.
But may they ioyne themſelues to ſuch Churches as are Ceremoniall imperfections of the Church muſt not cauſe a ſeparation.ſpotted with imperfections? I anſwere, there are ſome corruptions which are ſubſtantiall and vndermine the foundation of religion, and theſe may iuſtly cauſe a ſeparation: but there are others in ceremonies and circumſtances onelyonly, the ſubſtance and parts of religion and Gods worſhip remaining ſound and vnſhaken; and theſe are not cauſes ſufficient to make a rent from the Church, ſeeing there was neuer any Church without her wants and imperfections: and ſeeing where the foundation remaineth ſure (as it doth where the Word is purely and ſincerely taught, and the Sacraments adminiſtred according to Chriſts inſtitution) there we may bee built vp in Chriſt, and attaine vntounto eternall ſaluation.
And as the people are not for theſe wants and imperfections to leaue the publike ſeruice of God, ſo neither (as I take it) are Gods Miniſters to forſake their miniſtrie, without the helpe whereof, the people cannot publikely worſhip God, nor be built vp in Chriſt, and edified in their holy faith, rather then they will vndergoe ſome rites and ceremonies, though very inconuenient, if it cannot be proued that they are in their vſe ſimplie euill and vnlawfull: Neither do I thinke any inconuenience ſo great, as the neglect of preaching Chriſt crucified, &c. 1. Cor. 9. 16.1. Cor. 9. 16. The prophane practiſe of Poets condemned.
Thirdly, whereas God ſaith, that his people ſhall not ſo much as name idols, vnleſſe it be with hatred and deteſtation, here is condemned the prophane practiſe of our Poets, who thinke their poems are not artificiall, and in the right poeticall vaine, vnleſſe they bee ſtuffed with the names of Heathen idols, as Iupiter, Apollo, Pallas, Venus, Cupid, and ſuch like; ſometime alſo in a prophane deuotion, inuocating their helpe, for the perfecting of their poeſie: but accurſed be that vaine, wit, or eloquence which ſacrilegiouſly robbeth God of his honor, & beſtoweth it vponupon idols, whether it be done in ieſt or earneſt. So likewiſe here is condemned their practiſe, who ſweare by the idoll of the Maſſe, by the Rhood, and ſuch like idols; for what is this but to renue their credit by an honorable remembrance of them, and after an idolatrous manner to ſeate them in Gods place, which we are not ſo much as to name, without branding them with ſome note of hatred and deteſtation?