Lectures Upon Hosea 1-4, Lectures 4 · Part 10
ANd ſo much concerning their puniſhment generally expreſſed. In the next place it is particularly ſpecified, Verſe 10. For they ſhall eat and not hauehave enough, they ſhall Verſe 10 commit Adulterie and ſhall not increaſe, becauſe they hauehave left off to take heede to the Lord. In which words he doth proportionate The expoſitiō.a puniſhment to their ſinne, and withall adjoyneth another cauſe of all the euill which he brought vponupon them. The puniſhment proportionable to their ſin is, that whereas they bent their whole indeauour to pamper the belly, and to paſſe their dayes in all voluptuous exceſſe, the Lord threatneth that they ſhould ſpend all their labour in vaine, for eyther they ſhould not attaine to that plenty which they ſo earneſtly deſired, or though they had abundance, yet he would with-draw his bleſsing and make all vnprofitable, ſo as they ſhould finde no contentment in any thing which they injoyed: and whereas they exceedingly deſired to hauehave ſtore of children, vntounto whom they might leaue that abundant wealth which they had couetouſly ſcraped by the wicked abuſe of their office and Prieſt-hood, that ſo they might perpetuate their names and continue an euerlaſting memory of themſelues in their poſteritie; and becauſe they could not hauehave ſo many children as they deſired in lawfull marriage, therefore gaue themſelues to vnlawfull luſts, and multiplyed their adulteries, that ſo at leaſt they might increaſe a baſtardly broode, who might ſucceed them; the Lord threatneth that he would croſſe them in this their wicked purpoſe alſo; for howſoeuer they multipled their whoredomes for increaſe, yet their poſteritie ſhould not hereby bee multiplyed, but their name ſhould periſh notwithſtanding all their wicked deuices to continue it, and their wealth which they deſired ſhould be injoyed by their children, ſhould all come into the hands of ſtrangers.
The meaning then of theſe words is this, that becauſe theſe Prieſts cared not what wicked meanes they vſed ſo they might accompliſh their deſires, therefore the Lord threatneth to croſſe and curſe them in all their impious deſignes, ſo as they ſhould by no meanes attaine vntounto their euill purpoſes. More particularly, becauſe they were addicted vntounto all manner of wicked auarice, that being inriched they might ſpend their time in voluptuous pleaſures, he therefore threatneth, that though they had ſtore of foode, yet it ſhould not ſatisfie them; though they exceeded in all manner of voluptuous pleaſures, yet they ſhould bring vntounto them no manner of contentment, but the more they fed vponupon them, the more they ſhould hunger after them; and howſoeuer they ſeemed filled, yea and cloyed with them, yet they ſhould not ſatisfie them, but rather increaſe their appetite. And becauſe for the increaſing of their poſterity, they rather truſted to their adulteries, then to Gods bleſsing on their lawfull marriage, therfore he threatneth that they ſhould ſpend their ſtrength in vaine, and notwithſtanding all their wicked indeauours to the contrary, ſhould dye childeleſſe.
The cauſe and as it is were the roote of all theſe euils, is diſcouered in theſe words: Becauſe they hauehave left off to take heede to the Lord: or, to obſerue and waite vponupon the Lord. Which words may admit of a generall or more ſpeciall interpretation: generally they may be vnderſtood thus, that therefore theſe euils came vponupon them, becauſe they had giuen ouer to obſerue the Lord, his will, and his commandements, that they might performe obedience vntounto them; for ſeruants are ſaide to obſerue their maiſters when as they diligently waite vponupon them, and are ready at their becke, marking and obſeruing both out of their words and countenances, what is their will and pleaſure, that they may obey it. And thus this phraſe is vſed Zach. 11. 11. The poore of the ſheepe which doe Zach. 11. 11.obſerue me, or waite vponupon mee, that is, who indeauour to ſerue and pleaſe mee. So that in this ſenſe the ſinne which is here laid to their charge was, that they had giuen ouer to ſerue the Lord, and had forſaken his pure worſhip preſcribed in his word, and not marking what Gods will was, had giuen ouer themſelues to will-worſhip, and the inuentions of their owne braine.
The more ſpeciall interpretation, which I take to be moſt fit and agreeable to the text is this; that becauſe they had vſed all wicked & vngodly meanes, to maintaine themſelues in voluptuous pleaſures, to attaine vntounto riches, and to propagate their poſteritie, and had left off to obſerue the Lord, that is, to wait vponupon him, in the vſe of lawfull meanes, for the attaining vntounto their deſires, not regarding what was his will, ſo they might hauehave their owne wil, nor relying vponupon his prouidence, but vponupon their owne vnlawfull ſhifts; therefore he would croſſe them in their wicked courſes, and would ſo curſe their vngodly meanes vntounto them, becauſe they would not relye themſelues vponupon his bleſsing, in the vſe of thoſe which were good, that they ſhould periſh in their fruſtrated hopes, and altogether faile in their deſires.
And this is the meaning of the words; the doctrines which The doctrines ariſe out of them are diuers. Firſt, we may generally obſerue, God croſſeth the purpoſes & plots of wicked worldlings.that howſoeuer the wicked & vngodly do make ſure account by their ſubtill plots and miſchieuous practiſes to accompliſh their deſires, and to compaſſe what they will, yet the Lord ſo croſſeth them in their euill courſes, that they faile in their hopes, and are altogether diſappointed in their deſignes; for either the Lord doth meerely fruſtrate all their labour, in not ſuffering them to attaine vntounto ſuch worldly benefits, which they purſue, or if they obtaine them, yet doth not ſuffer them to injoy them, becauſe he with-holdeth his bleſsing, and all comfort and contentment in the vſe of them. For the firſt: how many are there who hauehave ſet their harts wholy vponupon the world, and with far more feruent deſire hauehave ſought for temporall benefits, then the ſaluation of their own ſoules, not caring what wicked meanes they vſed, ſo they might accompliſh their deſignes, and yet hauehave beene ſo croſſed by God, that they could neuer atchiue their wils? How many ambitious men hauehave ſpent their whole liues in climing the hill of honour, ſometimes labouring to aduance themſelues by Machiuilian pollicies; ſometimes indeauouring to clime vp by treading vponupon other mens ſhoulders, not caring who fall ſo they may riſe, and yet could neuer make any aſcent at all, or if they did, hauehave tumbled downe againe before they hauehave come to the mid way, into the loweſt bottome of ſhame and diſgrace? Whilſt Adam ſought to be in honour equall to God himſelfe, he got a ſhamefull downefall and if Gods mercy had not ſtayed him by the way, hee had fallen as deepe into hell as the Diuell. The old world laboured to get fame by raiſing a Tower vp to heauen; but the end was Babel, that is, confuſion. Abſolon deſired to ſeat himſelfe vponupon the royall throne, but the aduancement which hee got, was to bee hanged on a Tree. Nebuchadnezzar would be honoured as a God, but he was abaſed vnderunder the condition of the meaneſt man, and became a companion of the beaſts. So how many couetous men hauehave ſpent their time in greedy ſcraping of riches, who in ſcraping hauehave ſcattered them, and whileſt (like Eſops Dog) they greedely graſped after that which they had not, loſt that they had? How many is there who in ſeeking wealth, hauehave found pouerty, prouing that true in their owne experience (which the wiſe Prou. 23. 5.man ſpeaketh) that riches taketh her to her wings as an Eagle, and fleeth away the faſter, the more eagerly ſhee is purſued? ſo how many hauehave fixed their mindes wholy vponupon voluptuous pleaſures, who by ſurfetting, drunkenneſſe, and vnlawfull luſts, hauehave drawne vponupon themſelues grieuous ſickneſſes and diſeaſes, and hauehave ended their dayes in griefe and miſery?
The vſe hereof ſerueth to ſhew, the wretched eſtate of The wretched eſtate of wicked worldlingswicked worldlings, who miſerably toyle themſelues in purſuing theſe tranſitorie trifles, and yet in the end doe miſſe of their purpoſe and looſe all their labour; yea and that which is worſt of all, after they hauehave made ſale of their ſoules, by vſing all wicked meanes for the purchaſing of theſe worldly vanities, they are mocked in their hopes, and whileſt they put out their hand to receiue their miſerable bargaine, and open the bag to ſee what they hauehave gained, they finde in ſtead of honour ſhame, for riches pouerty, and for pleaſures griefe and miſerie. Herein not vnlike to vnhappy vnthrifts, who hauing ſould their goodly patrimonies for a meales meate, after they hauehave paſſed from them all their title and intreſt, be ſent away empty without any reliefe.
And this is the ſtate of ſuch wretched men, who vſing all wicked meanes for the compaſsing of their deſires, doe after Wicked men hauehave no comfort in worldly benefits.much hunting catch nothing: neither is the caſe of thoſe much better who by vnlawfull courſes hauehave gotten the poſſeſsion of that which ſo eagerly they purſued; for though they hauehave it, yet they injoy it not, though they abound in all worldly things, yet they hauehave no benefit by them, the Lord not giuing them hearts to vſe them to their comforts and contentation. For how many are there who whileſt they are purſuing theſe tranſitorie trifles doe highly eſteeme of them, imagining that they ſhould attaine vntounto a high degree of happineſſe, if they might attaine them, but after that they hauehave once poſſeſsion of them, can finde in their vſe no comfort or contentation, either becauſe they finde them far ſhort of their expectation, or becauſe they hauehave in them as much trouble and vexation, as pleaſure and benefit, or finally in that they hauehave wounded their conſciences by vſing wicked meanes in comming by them.
Others there are, whom the Lord giueth ouer to be tormented The deſires of worldlings are in ſatiable.with the hungrie furie of vnſatiableneſſe, whereby it commeth to paſſe that all which they get of theſe worldly vanities, ſerueth but as fuell to increaſe the flames of their luſts, as drinke to their dropſie deſires which nouriſh the diſeaſe but doe not quench their thirſt, as ſawces which rather ſharpen the appetite then allay their hunger, and as winde in the ſtomacke which filling ſatisfieth not but rather tormenteth: the ambitious man can neuer be ſatisfied with honour, but is more tormented when he ſeeth but one aboue him, then delighted when he ſeeth thouſands vnderunder him, & is more vexed with one ſuppoſed diſgrace, then contented with innumerable honours which are done vntounto him, as appeareth in the example of Haman who was euen ſick with Eſter. 5. 12. 13.griefe and deſpight when onelyonly Mordecay neglected him, though all the reſt of the emperours court did him obeiſance.
So the couetous man is neuer ſatisfied with riches; according to that Eccle. 5. 9. Hee that loueth ſiluer ſhall neuer be Eccleſ. 5. 9.ſatisfied with ſiluer, and hee that loueth riches ſhall be without the fruit thereof. Where he ſetteth downe a two-fould qualitie of a couetous man; the firſt is that he is inſatiable; whereby is commeth to paſſe that the more he hath the more hee deſireth, et cum habet quod voluit, non habet quod vult, when hee hath what hee deſired hee reſteth not ſatisfied, but ſtill deſireth more; and though hee hath too much yet hee hath neuer inough, though vntounto others he ſeemeth to abound, yet in his owne judgement hee is ſtill in want. In which reſpect Pro. 27. 20. & 30 15.Couetouſnes is compared to a bottomles gulfe, or the graue, which are neuer filled, and to horſe-leaches, which are ſtill ſucking but are neuer ſatisfied. The other is his miſery, in that hee depriueth himſelfe of the fruition of that which hee poſſeſſeth; for ſo wholie intentiue is hee in hunting after a new pray, that he pineth with hunger, forgetting to feed vponupon that which he hath already caught▪ and ſo eager in purſuing that wealth which he hath not, that he quite forgetteth to vſe that he hath, and therefore it is truely ſaide, that auarus eget tam quae habet, quam quae non habet, he hath no more vſe of that which he hath▪ then of that which he hath not; in regard of which his miſerable condition, the wiſe man preferreth vntimely birth before ſuch a life. Eccle. 6. 3.Eccl. 6. 3.
So likewiſe the voluptuous man feedeth continually vponupon pleaſures but is neuer ſatisfied with them, for when hee hath inioyed one, he hungreth after another, and when hee hath injoyed thouſands, he is as farre from contentment as at the beginning; ſo that pleaſures to the voluptuous are like vntounto ſweet drinks; they are delightfull in the going downe but neuer quench the thirſt. Pro. 23. 35.Pro. 23. 35.
The vſe of this doctrine is, that we doe affect theſe worldly Worldly things muſt be affected moderately,things with great moderation, and that we vſe onelyonly thoſe meanes which are lawfull for the accompliſhing of our deſires, for if we ſuffer our harts to be as it were nailed to the things of this life, then will they become ſo many baits to draw vsus into tentations, and into the ſnares of the diuell. And when to obtaine them wee hauehave taken a certaine courſe to disinherite our ſelues of heauen, and to enter into ſure poſſeſsion of hell, this heauie but juſt judgement ſhall be added vntounto all the reſt, that wee ſhall be giuen ouer to be tormented with the Canina appetentia, the greedy worme, ſo as wee ſhall ſtill be feeding vponupon theſe earthly vanities but ſhall neuer be ſatisfied, and they ſhall be vntounto vsus as painted meates, which may for a time pleaſe the eye, but will rather increaſe our appetite, then allay our hunger.
The vſe is, that wee ſet our hearts vponupon the Lord, and in the firſt place ſeeke heauenly things; for if we louelove the Lord, We muſt ſet our harts vponupon the Lord onelyonly.we ſhall injoy him, and hee alone will throughly ſatisfie vsus with all joy and contentment. If wee feare the Lord, hee will not onelyonly tickle and allure the deſire, but alſo fulfill and ſatisfie it. Pſal. 145. 19. If we delight in the Lord, he will giuegive vsus Pſal. 145. 19.the deſire of our hart. Pſal. 37. 5. And in a word, if we ſeeke Pſal. 37. 4.the Lord aboue all worldly things, then ſhall we want nothing which is good. Pſal. 34. 10. Neyther ſhall vve need to feare, Pſal. 34. 10.that by too earneſt affecting heauenly things, vve ſhall depriue our ſelues of all earthly benefits, for we hauehave a promiſe from God who cannot deceiue vsus, that if we will in the firſt place ſeeke his kingdome and righteouſnes, all earthly benefits neceſſary for vsus, ſhall be caſt vntounto vsus as vantages to the bargaine. Mat. 6. 33.Mat. 6. 33.
The ſecond thing to be obſerued is, that though we hauehave Our meat nouriſheth vsus not when Gods curſe is vponupon it.neuer ſo great abundance of meate, and all manner of prouiſion, yet it will neuer nouriſh and ſatisfie vsus, vvhen God layeth his curſe vponupon it. So the Lord threatneth that if the people ſinned, he would breake the ſtaffe of bread, and bring a two-fold famine into the land; the one kinde through the ſcarcitie of bread, vvhichwhich may bee called the famine of the poore; the other through inſufficiency of it to nouriſh, wherby it ſhould come to paſſe that eating they ſhould not bee ſatisfied; with which famine the rich ſhould bee pinched as well as the poore. Leu. 26. 26. The which judgement was Leu. 26. 26.inflicted vponupon the Iewes, as appeareth. Hag. 1. 6. Ye hauehave ſown Hag. 1. 6.much and bring in little, ye eate but ye hauehave not enough, ye drink but ye are not filled, ye clothe you, but ye be not warme, & he that earneth wages, putteth the wages into a broken bag.
The reaſon hereof is, becauſe the Lord is the God of nature, who hath not giuen to his creatures any abſolute vertue and power, to attaine vntounto the ends for which they were created in their owne ſtrength, without his further bleſsing; but hath reſerued vntounto himſelfe a ſuperiour and ouer-ruling power, whereby he can reſtraine their vertue and make them weak & impotent for any vſe. Yea, ſo can he ouer-rule them, that when he pleaſeth he can accompliſh by them contrary effects to their owne nature: as for example, if he with-draw his bleſsing, and lay his curſe vponupon them, bread and meate hauehave no more power to nouriſh vsus, then the earth or ſtones; nay contrariwiſe they ſerue as the inſtruments of death to bring vsus to our end, and hauehave the ſame operation with deadly poyſon, cauſing vsus to fall into deſperate diſeaſes. Riches without Gods bleſsing doe not bring comfort and contentment, but torment the poſſeſſour with care, and work in him a greedy inſatiableneſſe. Phyſick when God curſeth it, killeth in ſtead of curing; and the very ayre it ſelfe, which in it owne nature, refreſheth the vitall ſpirits, and preſerueth life, when Gods curſe lyeth on it, in ſtead of refreſhing poyſoneth vsus, and by the infection thereof, bringeth the plague and peſtilence.
The vſe hereof is, that when the Lord hath giuen vntounto We muſt reſt on God in abundance as wel as in want.vsus plentie of meate, drinke, apparell, riches, and all manner of prouiſion, that we doe not reſt vponupon, and truſt in our ſtore, as though being thus furniſhed we had no further neede of Gods helpe, which was the ſinne of the rich foole, Luk. 12. 19 who ſaid to his ſoule, Soule thou haſt much goods layed vp for many yeares, liue at eaſe, eate, drinck and take thy paſtime. For if we thus make an Idoll of our owne prouiſion, by truſting and relying on it more then on God himſelfe, the Lord in his juſt judgement will breake the ſtaffe of bread, and ſo we truſting to a broken ſtaffe are ſure to be moſt deceiued, when wee moſt reſt on it. Let vsus therefore learne, not onelyonly in the the time of want, but alſo when wee abound in all plentie, to beg at Gods hands our daily bread, and to be as earneſt in crauing his continuall bleſsing vponupon that which hee hath already giuen vsus, as in imploring the ſupply of our wants, before we hauehave receiued it.
The ſecond vſe ſerueth to comfort Gods poore ſeruants; God maketh ſmall prouiſion ſufficient.for ſeeing it is not in the vertue, and much leſſe the quantitie of the foode which wee receiue principally, that we are nouriſhed, but in Gods bleſsing; therefore though their ſtore be ſmall, they may ſafely reſt vponupon Gods prouidence, who as he can leaue little vertue in great ſtore, where he meaneth to curſe, ſo hee can adde double vertue to ſingle prouiſion, and make their ſmall pittance as ſufficient for the preſeruing of their health and ſtrength, as the great abundance of the rich. For as our Sauiour hath taught vsus, We liue not by bread Mat. 4. 4.onelyonly, but by eueryevery word which proceedeth out of the mouth of God Mat. 4. 4. If Elias hauehave but one meales meate, yet God can adde ſuch vertue to it, that in the ſtrength thereof hee ſhall bee able to trauaile fortie dayes; if the poore widdow wil depend vponupon gods prouidence, though ſhe hauehave no more but a handfull of meale, and a cruſe of Oyle, yet it ſhall by Gods bleſsing be made ſufficient to preſerue her the whole time of dearth. Though Daniell and his fellowes hauehave onelyonly Dan. 1. 12. 15.water and pulſe to feed vponupon, becauſe they would not tranſgreſſe Gods commandement to hauehave better cheare, they ſhal thereby be fairer and in better liking, then they who eate the portion of the kings meate. And who doth not ſee by daily experience, that our poore country people, who feed for the moſt part vponupon hard cheeſe, milke, and roots, through the bleſsing of God, hauehave greater ſtrength and better health, and longer life, then the richer ſort who pamper themſelues with all dainties?
The laſt vſe is, that ſeeing we are for our nouriſhment to We muſt make our prouiſion by lawfull meanes.depend more vponupon Gods bleſsing then vponupon our owne prouiſion, hence we learne to eate our bread in the ſweat of our browes, and to furniſh our ſtore by honeſt & lawfull meanes, that ſo we may with comfort expect Gods bleſsing vponupon our foode: otherwiſe if we make our prouiſion by wicked and vnlawfull meanes, though we hauehave abundance in poſſeſsion, yet we ſhall hauehave little comfort in the vſe, ſeeing we can hauehave no aſſurance of Gods bleſsing. For example, if any get their goods by fraud & deceipt, how can they hope that the Lord will bleſſe them in their theft, ſeeing he hath plainly tould them, that they who eate the bread of deceipt their mouth ſhall be filled with grauell? Prou. 20. 17. How can they expect the Pro. 20. 17.bleſsing of God vponupon that food which is gotten by oppreſſion and cruelty, whereby they eate the fleſh and drinke the bloud of the poore, as the Prophet ſpeaketh, Mich. 3. 3. Mich. 3. 3.Seeing their meats ſwimming in blood call for vengeance, and euen the ſtones in their walls, and the timber of their houſes cry vntounto the Lord againſt them as it is Habac. 2. 11.Habac. 2. 11.
The third thing to be obſerued is the diſpoſition of wicked men, who care not what vnlawfull meanes they vſe, ſo they Wicked men vſe all vnlawfull meanes for the compaſſing their deſires.may accompliſh their deſires. So the wicked prieſts coueting to hauehave children, who might inherit their wealth, and by continuing their name might keepe them in perpetuall memorie, and not hauing their deſire ſatisfied by the ordinarie meanes of lawfull marriage, in ſtead of fleeing vntounto God, who is the ſole author of generation, they take vntounto them harlots, and ſo imagined that by multiplying their adulteries they ſhould alſo hauehave multiplyed their poſteritie. Thus when men deſire to be rich, in ſtead of crauing Gods bleſſing on their honeſt labours, in whoſe hands the earth is & all that therein is, Pſal. 24. 1. they fall to vſing vngodly and Pſal. 24. 1.vnhoneſt meanes, fraud and deceipt, oppreſsion, extorſion, and all manner of crueltie; when they affect aduancement they doe not ſeeke Gods honour, that he may honour them, but rather vſe Machiuilian pollicies to aduance themſelues, 1. Sam. 2. 31.not caring ſo they may riſe though it be with the ruine of many others. And the reaſon hereof is, becauſe men truſt in themſelues more then in God, and depend more vponupon their owne prouidence then on Gods promiſes; imagining that they are able to finde out a readier way, and a far more ſpeedy courſe, for the atchieuing of their deſires, then any is which God hath preſcribed. But oftentimes it commeth to paſſe, that they make more haſt then good ſpeede, the Lord fruſtrating their purpoſes, and bringing their counſailes to nought. Whileſt Achan ſought to bee preſently rich, and Ioſ. 7.would not ſtay Gods appoynted time, till he might injoy his portion in the Land of promiſe, he brought Gods fearefull judgement vponupon himſelfe and all his familie. When Gehezie 2 King. 5.laboured to inrich himſelfe by vnlawfull means, he got gods curſe with his gaines, euen the leproſie vponupon himſelfe and all his poſteritie. When Abſolon would needs ſit on the throne Ezek. 7. 10.before his time, though hee purchaſed the crowne with his fathers head, he was hanged in a tree. When Haman would raiſe himſelfe, though it were with the ruine of all Gods Eſter. 7. 10.people, he was raiſed indeed, but it was vponupon the Gallowes.
The vſe hereof is, that as wee are to deſire nothing but We muſt waite on Gods bleſſing in the vſe of lawfull meanes.that which is good, ſo wee are for the compaſsing of it to vſe onelyonly lawfull and good meanes, wayting vponupon Gods leaſure, and watching for his bleſsing vponupon our honeſt indeauours; and then we may vndoubtedly hope, that if that which wee deſire be good for vsus to receiue, the Lord will graunt it vntounto vsus, according to his promiſes. Pſal. 27. 14. Hope in the Lord, be Pſal. 27. 14.ſtrong and he ſhall comfort thine hart. So Pſal. 37. 34. Waite on the Lord, and keepe his way, and he ſhal exalt thee that thou ſhalt Pſal. 37. 34.inherite the land. Prou. 20. 22. Waite vponupon the Lord and hee Pro. 20. 22.will ſaue thee. But if we will preuent the Lord by our owne ſubtill meanes, and take a ſpeedier courſe for the compaſsing of our deſires, then hee hath preſcribed vsus, namely, by our crafty fetches, and vnfaithfull and vnhoneſt dealing, let vsus reſt aſſured that eyther the Lord will croſſe all our deuiſes, and fruſtrate all our wicked indeauours, or if we obtaine by theſe meanes the things which we deſire, they are giuen vntounto vsus in Gods wrath and not in his louelove, and accordingly wee ſhall finde in the vſe of them a curſe and not a bleſsing.