Lectures Upon Hosea 1-4, Lectures 4 · Part 11
ANd thus much concerning the ſinnes and puniſhments, both of the Prieſts and people. Now whereas it might bee well wondred at, that the people who profeſſed themſelues the people of God, a choſen nation, and more holy and religious then al others, & that theſe prieſts who boaſted that they were the Prieſts of the Lord, and had the Law and teſtimonies, which they were dayly to reade, ſtudy and publiſh vntounto the people, ſhould be beſotted with ignorance, and corrupted with ſo many enormious crimes: in the next words he rendreth the reaſon, namely, that they were become brutiſh in their ſinnes, becauſe by wallowing themſelues in brutiſh pleaſures, they were wholy infatuated and depriued of their vnderſtandings. This reaſon is expreſſed Verſe 11. Verſe 11 Whoredome, and wine and new wine take away their heart. As though hee ſhould hauehave ſaid, it is no meruaile, that theſe The expoſitiō.Prieſts and people, howſoeuer they make profeſsion of religion, are ſottiſh in their ſinnes, and more like beaſts then men; ſeeing by addicting themſelues wholy to brutiſh pleaſures, they hauehave loſt the vſe of common reaſon, and hauehave no vnderſtanding in any good thing.
But let vsus more particularly ſet downe the meaning of the words: By Whoredome and wine ſome vnderſtand their Idolatry and delight in ſuperſtition; but I rather take them in their literall ſenſe. Firſt, becauſe they better ſo agree with the verſe going before, wherevpon they ſeeme to depend, in the which they were condemned of voluptuouſnes. Secondly, becauſe howſoeuer Idolatry is vſually ſignified by whoredome, yet delight in Superſtition, is not ſo fitly ſignified by wine. Thirdly, becauſe I hold it alwayes beſt and ſafeſt to reſt in the plaine and naturall meaning, and not to runne to Allegories, when ſuch a ſenſe agreeth with the Analogie of faith, and with the circumſtances of the place.
By Whoredome and Wine therefore, wee are to vnderſtand generally all voluptuous pleaſures, and more eſpecially the ſinne of vncleanneſſe and drunkenneſſe, which aboue all other brutiſh pleaſures rob men of their hearts, and vntounto which they were principally addicted, as before hath beene ſhewed. Neither are we ſo to take it, as though Wine in it ſelfe were a ſtealer of harts, ſeeing if it be moderately vſed, it cheareth and refreſheth the hart of man, and maketh him more ſit for Gods ſeruice, to which end it was created; but by Wine wee are here to vnderſtand the exceſsiue abuſe of Wine vntounto drunkenneſſe, which taketh away the hart, and quite extinguiſheth the light of reaſon. Eſay. 28. 7.Eſay. 28. 7.
It is further added vntounto Wine, New wine or ſweete wine, Pro. 23. 30.that by this repetion or rather addition he might amplyfie, and more fully ſet forth their voluptuous exceſſe in drinking, in that they mingled the new with the old, or when they were glutted with the one, vſed the other that ſo they might ſet an edge on their dulled appetites, and wher their cloyed intemperance, that thus they might gull it downe in greater abundance. So that by this addition he chargeth them, that not onelyonly they were addicted to drunkenneſſe, being ouertaken through the infirmitie of their nature, but that they did voluntarily wallow in this ſinne with delight, and becauſe they would vſe it with greater pleaſure, they tryed new and wanton concluſions, and did as it were ſet vp a ſchoole of riot, and intemperance.
Where by the way, he alſo tasketh their great ingratitude, in that the better the Lord fed them, the more they kicked againſt him; the more liberally he multiplyed his benefits, the more they abuſed them to wantonneſſe, voluptuouſneſſe, and all beaſtly Epicuriſme.
It is further ſaid that Whoredome, Wine, and new Wine did take away their hart. Where by hart wee are to vnderſtand all the chiefe faculties of the ſoule, as the vnderſtanding and reaſon, the will and affections; ſo that through their voluptuouſneſſe their mindes were infatuated with blinde ignorance, their wils with-drawne from all goodneſſe, and their affections become ſo brutiſh that they delighted in nothing but in beaſtly ſenſualitie. And in this ſenſe the hart is vſually taken in the ſcriptures: for whereas man conſiſteth of two principall parts, the body and the ſoule, the body is vſually called the fleſh; the ſoule the hart. So Pſal. 84. 2. My Pſal. 84. 2.hart and my fleſh reioyce in the liuing God. 1 Pet. 3. 4. Let the 1. Pet. 3. 4.hid man of the hart be vncorrupt. Pſal. 16. 9. Wherefore my hart Pſal. 16. 9.is glad, my tongue reioyceth, my fleſh alſo doth reſt in hope. Gen. 6. 5. and 8. 12.Gen. 6. 5. and 8. 21.
And this is the meaning of the words: the doctrines are The doctrine. theſe. Firſt, we may obſerue, that proſperitie and abundance The abuſe of proſperitie through our corruption.are the cauſes why men wallow themſelues in voluptuous pleaſures; not in their owne nature, for being ſo conſidered they are Gods good bleſsings and benefits, but as through our corruption, they are abuſed vntounto ſinne. And this ſheweth the poyſonous contagion of our natures, which ſo infecteth Gods creatures, that of wholeſome drinkes they become deadly potions, of good euill, and of bleſsings curſes. The more God inlargeth our proſperitie, and multiplyeth his benefits, the better wee ſhould remember and louelove him, the more thankfull we ſhould be vntounto him, the more zealous of his glory, the more dutifull, obedient, & diligent in his ſeruice, ſeeing like a bountifull maiſter he doth ſo richly reward our labors. And the more we abound in gods bleſsings, the more ſobrietie and temperance we ſhould ſhew in the vſe of them; for we need not to be rauenouſly greedy at a full table, and the greatneſſe of the cheare ſhould rather abate then whet our appetites. But ſuch is the hatefull corruption of our natures, that we make a quite contrary vſe of Gods benefits; for when men are inriched with them, they forget God, they ſet their harts on the world, they neuer returne praiſe to the author of all their good, they wax key cold in their deuotions, vndutifull, negligent, idle and wholy addict themſelues to voluptuous pleaſures, waſtfully misſpending Gods bleſſings in exceſſe, riot, wantonneſſe, and belly-cheare, whereby they are made altogether vnſit to performe any ſeruice vntounto God, and moſt fit to ſerue ſathan, ſinne, the world, and the luſts of their owne fleſh. An example whereof wee hauehave in this place; for when the Prieſts and people flouriſhed in proſperity, and abounded in wealth, they gaue themſelues to all voluptuouſnes, to Whoredome and drunkennes, whereby they were wholy infatuated, and became ignorant and forgetfull of Gods Law, negligent in their callings, and vnfit for any good duties. Many other examples might bee brought to illuſtrate this point. The Sodomites inhabiting a Gen. 13. 8.place which was ſo inriched with Gods benefits that it was like another Paradize in pleaſant ſtore, abuſed theſe gifts of God to pride, gluttony, drunkenneſſe and all manner of vnlawfull Ezech. 16. 49.luſts. The Iſraelites for a little while abounding in a place of want, in ſtead of praiſing God for his benefits, ſate Exod. 32.downe to eate and drinke and roſe vp to play. The rich glutton, Luke. 16.hauing ſtore of wealth, ſpent it all in purple, fine linnen, and delicate faire, but had not of all his prouiſion one meals meate to giuegive vntounto Lazarus. And the other rich man ſurnamed the foole, when he had filled his barnes, and furniſhed himſelfe with ſtore, in ſtead of reſoluing to praiſe God for Luk. 12. 19.his benefits, and to imploy them ſo as he might bee glorified in the vſe of his owne gifts, reſolueth to liue at eaſe, to eate, drinck and take his paſtime.
The vſe of this doctrine is: firſt, to admoniſh thoſe who flouriſh in proſperitie, and abound in Gods bleſsings that they be carefull in imploying them to Gods glory, and ſo to vſe them, that they may ſerue as helps to further them, in all holy and religious duties; for ſuch is our naturall corruption, that if wee doe not preuent it with watchfull diligence, we ſhall abuſe Gods bounty, and imploy our abundance for the pampering of the fleſh in all voluptuouſneſſe.
The ſecond vſe ſerueth for the reproofe of many in theſe dayes, who being inriched with all abundant ſtore, think vppon no better vſe of Gods bleſsings, but to conſume them in pride, exceſſe, gormandize, and drunkenneſſe, neuer remembring that where the Lord giueth greateſt wages, there he requireth moſt diligent ſeruice, nor that hee beſtoweth vponupon them abundance, that they may ſupply others wants, and out of their ſuperfluitie relieue the poores neceſsitie. If it be to maintaine Hawks and Hounds, and Harlots, exceſſiue brauery, gluttony, drinking and good fellowſhip, they care not to ſpend many hundreds, but they can ſcarce afford a penny to the reliefe of Chriſts poore members, when as they are ready to pine with hunger.
The ſecond thing to bee obſerued is, that as voluptuous Voluptuous pleaſures tranſforme men into beaſts, eſpecially whordome & drunkennes.pleaſures doe take away the vnderſtanding and transforme men into beaſts, ſo eſpecially whoredome and drunkennes: for firſt, for Whoredome, it maketh wiſe men fooles, and ſo infatuateth and beſotteth the vnderſtanding, that there is no place left, not onelyonly for ſpirituall wiſedome, but not ſo much as for reaſon and common ſenſe. For they who are addicted to this vice, care not ſo they may ſatisfie their carnall luſts, though they runne headlong and blinde-fold into all miſchiefes; they expoſe their name to infamie and reproach; they waſt their ſubſtance in maintaining Harlots, and bring themſelues to extreame pouertie; they are ſo blinded that they cannot ſee the odious behauiour, the ſhameleſſe impudence, and vglie filthineſſe of their Harlots, but are ready to judge their vices vertues, and to eſteeme them of greater excellence then any other; they caſt off all care of wife and children, as though they were meere ſtrangers; they lay aſide all ſhame, and thinke nothing ſo filthy which they may not ſpeake, nothing ſo vnciuill which they may not doe in any preſence; they conſume their ſtrength, infect their bodyes with loathſome diſeaſes, ſhorten their liues, and damne their owne ſoules. And all theſe miſchiefes they runne into to ſatisfie their filthy luſts, and to injoy a ſhort and brutiſh pleaſure. Hence it is that the Heathen called Venus foreign, a ſtealer of hearts, and made Cupid blinde, becauſe they who are poſſeſſed with luſt, looſe the light of their vnderſtanding, and the vſe of reaſon. And hereof it is that the ſin of vncleanneſſe by a certaine kinde of eminence is in the Sciptures called folly, and the Adulterers fooles. So Sichem when hee deflowred Dina, is ſaid to hauehave committed folly in Iſraell. Gen. 34. 7. So Thamar diſwading Ammon from Gen. 34. 7. 2 Sam. 13. 12.vncleanneſſe, willeth him not to commit that folly. So the wiſe man teacheth vsus, that hee who committeth Adulterie with a woman, is deſtitute of vnderſtanding, and deſtroyeth Prou. 6. 32. and 7. 7.his owne ſoule. Prou. 6. 32. and Chap. 7. ver. 7. he marſhals him in the ranke of fooles, I ſaw (ſaith he) among the fooles a young man deſtitute of vnderſtanding. And leaſt the ſimilitude of follie ſhould be too good to expreſſe his madneſſe, he compareth him Verſe. 22. To an oxe led to the ſlaughter, Pro. 7. 22.to ſhew that he was not onelyonly a foole, but alſo brutiſh in his follie. The like may alſo be ſaid of the ſinne of drunkenneſſe, as I purpoſe els where to ſhew at large.
The vſe hereof is, that eueryevery one abſtaine from fornication, and poſſeſſe his veſſell in holineſſe and honour, as the Apoſtle exhorteth. 1 Theſ. 4. 3. And that like pilgrimes we abſtaine 1. Theſ. 4. 3.from theſe fleſhly luſts, becauſe they fight againſt our ſoules, as it is, 1 Pet. 2. 11. For if we wallow in this ſinck of 1. Pet. 2. 11.filthy pleaſures they will take away the heart, infatuate our vnderſtanding, and depriue vsus of the vſe of reaſon; and ſo we ſhall bee left, not onelyonly deſtitute of pietie religion and honeſtie, but alſo of common ciuilitie and humanitie, and become like vntounto brute beaſt, the formall difference of reaſon being taken away.
The laſt thing to bee obſerued is, that they who addict There is no meane or moderation in vnlawfull pleaſuresthemſelues to pleaſures, are ſo wholy ouer-ruled by their luſts that they can obſerue no meane or moderation, but grow from delight to curious wantonneſſe, and when they hauehave ſatisfied their naturall luſts and euen dulled and cloyed their ſenſuall appetites, they fall to deuice how by art they may renew & ſharpen them. In which reſpect theſe voluptuous men are far worſe then many other ſinners, whoſe ſtate neuertheleſſe is moſt damnable; namely ſuch as perſeuere in their ſinnes without repentance, and will not leaue ſinne till ſinne leaue them; but theſe after their ſins hauehave forſaken them, there being wanting naturall ſtrength and meanes for Pro. 23. 30the acting of them, will not forſake their ſinnes, but vſe all alluring meanes to intertaine them ſtill, and earneſtly indeauour to renew their ſtrength that they may renew their wickedneſſe. Thus theſe drunkards when they were glutted with wine, they added new wine, the one hauing ſtrength to inflame them, the other delightfull ſweetneſſe to allure them, that ſo by this varietie they might ſet an edge on their dulled appetite, and make them as it were long-winded and vnwearied in this drunken exerciſe. So the glutton when he hath cloyed his ſtomacke, with ſurfetting and gormandize, and ſatisfied, yea oppreſſed nature with loathing ſacietie, he laboureth by art to repaire nature, and to thruſt it forward by invention, vvhen as it is quite tyred; not onelyonly by varietie of diſhes, the more daintie and delicate following the groſſer and more common faire, but by innumerable ſorts of ſauces, the vſuall harbingers of gluttony and exceſſe. So that now cookery is become an ingenious profeſsion, and requireth as much time to make an exquiſite proficient, as ſome one of the liberall Sciences. The like alſo may be ſaid of Fornicatours and Adulterers, vvho vvhen they hauehave tyred nature, and conſumed their ſtrength, labour to re-enable their diſabled concupiſcence by exquiſite wantonneſſe, and when they are ſatisfied as being beaſts, they remaine inſatiable as being men, their reaſonable or rather vnreaſonable luſt farre exceeding their ſenſuall concupiſcence. Hence it is, that when their luſt hath out-run their ſtrength, they labour to refreſh it by obſcoene ſpeeches, wanton Pictures, vnhoneſt daliance, inflaming drincks, pampring meates, Italian rootes, and when all this will not ſuffice, they hire the noble art of Phyſicke it ſelfe, to become a baude to their vncleanneſſe, as though they could not run faſt enough vntounto hell, vnleſſe they haſtened their ſpeede by laying all theſe Poſt-horſes in the way.
The vſe hereof is, that we giuegive voluptuouſnes her anſwere We muſt reſiſt voluptuouſnes at the firſt.when ſhe maketh her firſt motion, and turne it away with a frowning countenance when it firſt knocketh at the doore of our harts. For howſoeuer at the entrance it looketh baſhfully (for ſinne knowing it owne vglineſſe cannot but bee aſhamed of it ſelfe) yet when it hath once got intertainement it will grow bould and impudent, not admitting any repulſe. Firſt, it will allure nature, then delight it, then ſatisfie it, then glut it with loathſome ſatietie, and when it is quite ſpent and tyred, it will finde meanes to refreſh it by curioſitie and wantonneſſe for a new conflict, but ſo as it is ſure to receiue the greater foyle.