Lectures Upon Hosea 1-4, Lectures 2 · Part 7
ANd thus much concerning the puniſhments which the Lord threatneth againſt the people for their idolatrie, and the firſt kinde or degree of their vnthankfulneſſe; as alſo concerning the effects of theſe puniſhments. Now followeth the ſecond degree of their vnthankfulneſſe, together with the puniſhments denounced againſt them for it. Their ingratitude is expreſſed, Verſ. 8. And ſhe did not know, that I Verſ 8 gaue her corne and wine and oyle, and multiplied her ſiluer and gold, which they beſtowed vponupon Baal. In which words he accuſeth The expoſition.her of double ingratitude: firſt, that ſhe did not know, or knowing did not acknowledge the Lord to be the author of all thoſe benefits which ſhe enioyed: ſecondly, in that ſhe did not vſe theſe benefits to the glorie of God, but beſtowed them vponupon her Idols.
The firſt is expreſſed in theſe words: And ſhe did not know that I gaue her corne, &c. By this coniunction copulatiue he knitteth theſe words with the former, and ſheweth that God iuſtly puniſhed them, ſeeing to their other ſinnes they added another kinde of groſſe ingratitude: as though he ſhould ſay, And moreouer, beſides the ſinnes before ſpoken of, ſhe hath ſhewed her ſelfe groſly vngratefull, both in not acknowledging God the author of the benefits which ſhe enioyed, and in abuſing them to Gods diſhonour in the ſeruice of her Idols, and therefore it is iuſt with God to afflict her with the former and following puniſhments, that ſhe may learne to aſcribe vntounto God the praiſe of his owne gifts, and may deſiſt to abuſe them by beſtowing them vponupon Baal.
And this is the coherence of this verſe with the former. Now let vsus come to the words themſelues, in which is expreſſed the partie offending, and the ſinne committed: the firſt in this word, And ſhe, which hath an emphaſis in it, and ſerueth to aggrauate the ſinne. For though the Heathen nations ſhould not hauehave knowne or acknowledged the Lord to hauehave been the giuer of the benefits which they enioyed, it had been no ſuch great wonder, ſeeing they had onelyonly the light of nature, and the booke of the creatures to looke vponupon; but that the people of Iſrael ſhould be ignorant hereof, was more then blockiſh ſenſeleſneſſe and blind ingratitude, ſeeing they had the booke of God wherein it was reuealed vntounto them, that they had all the benefits which they enioyed from the meere bleſſing of God, that the Lord gaue them this land flowing with milke and honey by his owne omnipotent power, caſting out their enemies before them; that from him they had the firſt and latter raine, whereby their land was made fruitfull; and ſeeing that they were entred into poſſeſſion of al theſe benefits whileſt they ſerued the Lord alone, before they worſhipped their Idols, ſo that they had no ſhew of reaſon to aſcribe Gods gifts vntounto them, which they alreadie enioyed before they ſerued them: and therefore the Lord might iuſtly take vp that complaint againſt them: Eſa. 1. 2. 3.
The firſt branch of their ſinne was, they did not know that Eſa. 1. 2. 3.God gaue vntounto them their gifts which they had receiued: whereby wee are not to imagine that the Iſraelites were ſo blinde and ignorant, as to thinke that they had all theſe benefits from their Idols only, and not from Iehouah, the God of Iſrael; for many of the Heathens though they worſhipped Idols and pettie gods, yet by the light of nature knew that there was a chiefe and ſuperiour power who was the originall fountaine of all goodneſſe, and therefore the people of God could not be hereof ignorant: but they are ſaid not to know that God gaue them theſe gifts, becauſe they did not know and acknowledge him alone to be the author of them, but ioyned Idols and pettie gods with him, and ſo robbed him of part of his praiſe, they did not know that they had receiued theſe gifts of Gods free grace and meere goodneſſe, but for their golden Calues and other Idols, and for that new deuiſed worſhip which they offred vntounto God in them, which they thought was more acceptable vntounto him then the ſeruice preſcribed in his word. So Iere. 44. 17. 18. the Iewes ſaid Ier. …. 17. 18.they would worſhip the Queene of Heauen, that is, the Sun, becauſe hereby they had plentie; not that they were ſo brutiſh as to thinke, that they had theſe benefits from the Sunne only, but becauſe they aſcribed this power and vertue vntounto the Sunne in it ſelfe, rather then vntounto Gods bleſſing and prouidence, and ſo offered ſacrifices and diuine worſhip vntounto the Sunne, as being a ioynt cauſe with God of theſe benefits, whereas it is only his inſtrument which doth nothing of it ſelfe, but by his appointment.
The ſecond branch of their ſinne was, that they beſtowed and ſpent the gifts which they had receiued of the Lord vponupon their Idols, expreſſed in theſe words: which they beſtowed vponupon Baal. For the vnderſtanding whereof, wee are to know that this word Baal, is in the Scriptures either taken generally, for all Idoll gods, in reſpect of the generall ſignification thereof, which is as much as a Lord or Patrone; and in regard that in the Punicke tongue from whence it is taken, it ſignifieth a god; or elſe ſpecially for a particular Idoll of the Sidonians, which was called by that name; whoſe originall was after this manner: Ninus who firſt reigned in Aſia, and built that famous citie, which was called Nineue, after his owne name, was the ſonne of one Belus, whom in his pride, according to the practiſe of Heathen Tyrants, he deified, and built a Temple vntounto him, wherein hee appointed that hee ſhould be worſhipped. And this Idol amongſt the Sidonians was called Baal, and with the Babylonians Bel, and was worſhipped amongſt them as their god. Now this Heathen god did Ahab worſhip, and built a Temple and erected an altar vntounto him in Samaria, to gratifie hereby Ithobal, or Eth-Baal his father in law, who was King of the Tyrians and Sidonians, 1. King. 16. 31. Lib. 9. antiq. cap. 6.as Ioſephus recordeth; of which alſo wee may reade 1. King. 16. 31. And although this Idoll god Baal was one and the ſame, yet ſometime the word is vſed in the plurall number (Baalim, or Baals) either when it is taken in the generall ſignification for all Idols, or in reſpect of the diuers ſtatues, or images, erected in the honor of this Idoll, a… Baalpeor, Numb. 23. 2. King. 4. 2.or Baal-phigor, Baal-zebub.
In this place, as I take it, wee are to vnderſtand it in the generall ſignification, for all their pettie patrones and Idoll gods; becauſe we reade that Baal the Idoll, ſo ſpecially called, and his Temple were deſtroyed by Iehu, neither doe we 2. King. 10. 27.finde that any after him did reſtore him, or reedifie thoſe ruines.
The ſenſe therfore of theſe words is this, that the Iſraelites beſtowed that wealth which they had receiued from God, vponupon their Idols and Images, making them of their gold and ſiluer, as it is Hoſ. 8. 4. or elſe by decking and adorning them Hoſ. 8. 4.with rich ornaments, and all coſtly furniture, as appeareth 2. Chron. 24. 7. or by maintaining their prieſts, and offering 2. Chro. 24. 7. 1. King. 18. 22.ſacrifices and oblations vntounto them, as we may ſee, 1. Kin. 18. 22. 26. Whereby the ſinne of this people is much aggrauated, in that they did not only not glorifie ye Lord in his owne gifts, by giuing vntounto him the firſt fruites, and offering vntounto him oblations and ſacrifices, which hee required in his law; but alſo ſpent theſe his gifts to the diſhonour of God, in beſtowing them vponupon their Idols, Gods arch-enemies. Like vntounto adulterous harlots, who ſpend the goods which they hauehave receiued of their husbands in the maintenance of their louers, &c. The like place vntounto this wee hauehave, Ezech. 16. 17. Ezec. 16. 17. 3318. 33.
And ſo much for the meaning of the words. The doctrines which we are hence to obſerue are theſe. Firſt, we learne that The Do∣ctrines. the Lord eſteemeth ingratitude as a grieuous ſinne, and puniſheth That ignorāce is a grieuous ſinne.it with ſharpe afflictions euen in his owne Church and people. The which ſinne is committed when either through ignorance we know not, or through wilfulneſſe will not acknowledge; or both knowing and acknowledging, yet through negligence doe not returne thankes and praiſe vntounto the Lord for all his benefits: and ſecondly, when as in whole or in part, wee attribute the praiſe of the gifts which we hauehave receiued from the Lord, vntounto any other, as authors and principall cauſes thereof. And thus do men offend when as they aſcribe extraordinarie and vnexpected bleſſings to chance and fortune, and not to Gods prouidence; when as they aſcribe their wealth to their owne wit, labour, or friends, and do not know and acknowledge the Lord to be the chief author and beſtower of the riches which they enioy, or elſe doe not returne thanks and praiſe vntounto him for his benefits; when as they aſcribe their health in the firſt place to their good diet, or to the Phyſition, and not to the Lord who is the chiefe preſeruer and reſtorer thereof. But moſt grieuouſly in this reſpect doe they offend, who rob the Lord of thoſe thankes and that praiſe, which is due vntounto him for his ſpirituall benefits. For the greater the gifts are, the greater praiſe and thankes is due to the beſtower, and conſequently the greater iniurie and ingratitude when hee is robbed of his right. And thus doe thoſe offend who aſcribe the praiſe of theſe benefits vntounto the interceſſion of Saints, and ſo robbe Chriſt of his glorie, who alone by his interceſſion obtaineth them for vsus at his fathers hands: thus doe they offend, who aſcribe their iuſtification and ſaluation either in whole or in part, to their workes and worthineſſe, or vntounto the merits of Saints, which is to be attributed onelyonly to Gods free merciemercy and Chriſts al-ſufficient merits: thus doe they offend who doe not know, or acknowledge, that it is the blood of Chriſt alone which waſheth away all our ſinnes, but think that they hauehave remiſſion, by Maſſes, popiſh pardons, penance, pilgrimages, oblations, Saints relikes, holiwater and ſuch like. All which and all other of the like kinde are eſteemed as idolatrous vnthankfulneſſe in Gods ſight.
Secondly, we here learne, that ignorance doth not excuſe Ignorāce doth not excuſe ſin, nor exempt vsus from puniſhment.our ſinnes, nor exempt vsus from Gods iudgements, nay ſo far is it from excuſing other ſins, and from exempting vsus from puniſhment, that it ſelfe is a ſin and deſerueth puniſhment, as appeareth in this place. Which notwithſtanding, is not to be vnderſtood, of that ignorance which is naturall and neceſſarie, for want of the meanes of knowledge, for though this be not only the puniſhment of ſin, but alſo a branch of our originall corruption, yet doth it extenuate our ſins, and mitigate our puniſhments, as appeareth, Luk. 12. 48. Act. 3. Luk. 12. 48. Act. 3. 17. 17. 30. 1. Tim. 1. 13.17. 17. 30. 1. Tim. 1. 13. but of that ignorance, which is either through negligence, or obſtinately affected, notwithſtanding God granteth vntounto vsus plentifull meanes of knowledge; which is ſo far from excuſing other ſins, that it ſelfe is eſteemed by the Lord a grieuous ſin, and is ſeuerely puniſhed, as being not onelyonly a haynous ſinne in it ſelfe, but alſo the chiefe roote of all other ſinnes, either of omiſſion, or commiſſion.
Thirdly, we may here learne, that as ingratitude is a grieuous Ingratitude is moſt hainous in the members of the Church.ſinne in all; ſo eſpecially in thoſe who are members of the Church, as it is emphatically ſignified in theſe words: And ſhe knew not, &c. For they not onelyonly receiue from God the greateſt benefits, and therefore ſhould returne vntounto him the greateſt thankfulnes, but alſo are ſufficiently inſtructed, both by the word of God, and by their continuall experience, that they hauehave all theſe benefits from the Lord, and that of his meere merciemercy and grace, and therefore it is more then brutiſh ignorance, and impious ingratitude, either not to know and acknowledge the Lord to be the ſole author of all theſe benefits, or not to returne vntounto him continuall thankes and praiſe for them. The which ſin is too too common in our times, euen in the cleare light of the Goſpell, both in reſpect of all other benefits which we enioy, and eſpecially in reſpect of our daily food, which men (as not knowing, or not acknowledging God to be the giuer of it) do vſually receiue, without praiſing God or giuing thankes, in which reſpect they are farre worſe then the oxe or aſſe, as Eſay 1. 3. Not to acknowledge the Lord the ſole author of his gifts, is not to acknowledge him at all.the Prophet ſpeaketh, Eſay 1. 3.
Fourthly, we here obſerue, that not to acknowledge the Lord to be the ſole author of his gifts, nor to yeeld vntounto him the whole praiſe of them, is not to know, or acknowledge him at all, as appeareth in this place; for though the Iſraelites did in part, aſcribe their benefits receiued vntounto God, yet becauſe they did not acknowledge him the ſole author of them, but ioyned with him copartners in his praiſe, becauſe they did not acknowledge, that they had receiued them of his meere merciemercy, but for their new worſhip which they offered vntounto him in their idols, therfore the Lord condemneth them of ignorant ingratitude, as though hee were not acknowledged at all. The reaſon is, becauſe the Lord cannot indure any ſharing or halting in his ſeruice, he cannot abide to hauehave any partners of his praiſes, which are due to himſelf, and therefore hee will hauehave all or none: for well the Lord knoweth, that they who ſerue & praiſe him to the halues, wil in the end neither ſerue, nor praiſe him at all. Wherby it may appeare, that the ſeruice of the Church of Rome, which they performe vntounto God, is no better then abominable idolatrie, and their praiſes odious in his ſight, as ſauouring of groſſe ingratitude; for though they ſerue God indeed, yet not in ſpirit and truth, but in their Idols; though they acknowledge, and praiſe God as the author of his gifts, yet not him alone, for they ioyne with him the virgin Marie, and innumerable Saints, many whereof are of their owne making, as pettie gods and patrones, vntounto whom they yeeld a chiefe part of their thankes and praiſe; though they acknowledge God to hauehave giuen vntounto them the benefits which they enioy, yet not of his meere merciemercy and grace, but for their owne merits, and through the interceſſion of Saints. But the Lord eſteemeth theſe halfe praiſes to be diſhonors, and this partie and ſhared thankfulnes, to bee no better then groſſe ingratitude, 2. King. 17. 32. 33. 41.2. King. 17. 32. 33. The exceſſiue coſt which idolaters do beſtow vponupon their idols.
Fiftly, we may obſerue, what exceſſiue coſt idolaters are readie to beſtow vponupon their idols and images: for though they highly eſteeme their gold, ſiluer, and iewels, yet doe they willingly beſtow them vponupon Baal, that is, for the making and adorning of their idols, and for the furthering of their ſuperſtitions; though they will hardly part with the leaſt trifle in obedience to Gods Commandement, to the aduancement of his glorie, and furthering of his pure worſhip and ſeruice, yet they thinke their whole ſubſtance little enough to be beſtowed vponupon their owne wil-worſhip, & for the maintenance of their idolatrie. An example whereof we hauehave in this place, and in the Iſraelites, Exod. 32. 3. Ezech. 16. 16. to 21. And in the Papiſts, who care not what they Exod. 32. 3. Ezech. 16. 16. 21.beſtow vponupon the making and adorning of their images, in maintaining their Clergie, the Prieſts of Baal, in building Monaſteries and Nunneries, in Copes, veſtiments, oblations, in procuring pardons, and ſuch like their ſuperſtitions. The which their bountie in their wil-worſhip and idolatrie, ſhould make vsus aſhamed of our baſe niggardlineſſe, in furthering, ſetting forth, and maintaining Gods pure worſhip and ſeruice, which is enioyned in his word: for what a reproach is this to our Chriſtian profeſſion, that they ſhould ſo much exceed in their blind zeale and forwardnes vntounto idolatrie, and wee bee ſo cold in Gods true religion: that they ſhould beſtow ſuch exceſſiue coſt in building Churches, in honor of their Saints, and we be ſo backward in repairing of God houſe: that they ſhould ſo liberally maintaine ſuch ſwarmes of locuſts, and innumerable numbers of the Prieſts of Baal, and we ſuffer Gods true Prophets, which in compariſon are but few in number, to liue in want, that idolaters ſhould endow the Church with goods and lands; and profeſſors of Gods true religion, ſhould rob and ſpoile it of neceſſarie maintenance? Surely their fruitfull ignorance ſhall condemne our barren knowledge; their ſuperſtitious deuotion, our coldneſſe and ſlackeneſſe; their liberalitie in euil, our niggardlines in that which is good; and their great louelove vntounto their idols and idolatrie, ſhall riſe in iudgement againſt our little louelove to God and his truth.
Laſtly, we may obſerue, that it is a grieuous ſinne to abuſe That it is a great ſinne to abuſe Gods gifts to his diſhonor.the gifts which wee hauehave receiued from God, to other or contrarie ends, then thoſe for which the Lord hath giuen them; for this is heere condemned in the Iſraelites, in that they beſtowed their gold and ſiluer vponupon their idols, which they ſhould hauehave imployed to the glorie of God, and good of his Church. Thus the Papiſts offend, who beſtow their wealth vponupon their Images, Copes, Monaſteries. Thus carnall Goſpellers offend, who ſpend their riches vponupon gorgeous attire vnfitting their calling, vponupon exceſſiue cheere and vaine pleaſures, which they hauehave receiued from God, to this end, that out of their ſuperfluitie, they ſhould releeue the penury of their poore brethren. Thus do they offend, who vſe their tongue to the blaſpheming of Gods name, which is giuen them to glorifie him. And thus doe they offend, who abuſe their wits and learning, for the nouriſhing of contentions, and the maintenance and vpholding of iniurie, oppreſſion, and iniuſtice, which were giuen them to make peace, right wrongs, and further iuſtice, as it is the vſuall fault of the Lawyers of our times, &c. All which, being not only vnprofitable ſeruants, in not vſing the Lords talents, but alſo wicked and malicious enemies, who abuſe them to his diſhonour, ſhall if they perſeuere in this ſinne without repentance, hauehave their portion in the lake which burneth with fire and brimſtone.