Lectures Upon Hosea 1-4, Lectures 4 · Part 17
ANd thus much in generall concerning the ſinnes of the Iſraelites, namely, their ſtubborne rebellion; which the Prophet vſeth as an argument, to diſſwade the men of Iuda, from aſſociating themſelues with them. In the next place he doth more ſpecially expreſſe the particular ſinnes, which moſt raigned amongſt them, the which are of two ſorts: firſt, their ſins againſt the firſt table, in this verſe: and ſecondly, their ſinnes againſt the ſecond table, in the verſe following. Their ſinne againſt the firſt table was their idolatrie, in theſe words, Verſ. 17. Ephraim is ioyned to idols: Verſ. 17 let him alone. Which words containe two things: firſt, a reaſon The expoſition.to diſſwade the men of Iuda from accompanying the Iſraelites, in theſe words, Ephraim is ioyned to idols: and ſecondly a repetition of the generall dehortation, whereby it is reenforced, in the words following, let him alone.
Concerning the former: here by Ephraim we are Synecdochically to vnderſtād the ten Tribes of Iſrael, which made a defection from the houſe of Dauid, and ioyned with Ieroboam. But Ephraim one of the ten, is here and elſewhere principally named: firſt, becauſe it was at this time chiefe of all the reſt, both in honor and wealth. Secondly, he nameth Ephraim only, to vpbraide his vnthankfulnes, in that hee had abuſed Gods extraordinarie merciemercy towards him; for wheras he had of the meere merciemercy and louelove of God, receiued the preheminence before his elder brother Manaſſes, in his great grandfather Iacobs bleſſing, and the priuiledge of the birthright, the which alſo the Lord verified by the euent, this ſhould hauehave moued him to extraordinarie thankfulnes and obedience; he contrariwiſe did not onelyonly himſelfe make a fearefull defection from God, and his pure religion, but polluted alſo the whole kingdome with his ſuperſtition & idolatrie, and became the head, and firſt mouer of this horrible Apoſtaſie. Laſtly, he here nameth Ephraim, rather then any other Tribe, becauſe Ieroboam the ſonne of Nebat, and other idolatrous Kings, which were the ſetters vp, and maintainers of idolatrie, were herehence deſcended; ſo that as hereby he taxeth the whole Tribe, as being principall ringleaders to idolatrie, ſo eſpecially the Kings & Nobles of this Tribe, which by their authoritie, example, and practiſe, drew not only them, but the other Tribes alſo, to idolatrie and ſuperſtition.
It is further added, that this Ephraim is ioyned to idols: the word ſignifieth a continued act of time, namely, as they had in former times, ſo they continued to ioyne themſelues to their idols: where he vnderſtandeth ſuch a ioyning and coniunction, as is betweene the fornicatour and the harlot, who by their whoredome ſo ioyne together, as that they become one fleſh: implying hereby that they and their idols were vnited together, in ſuch a neere and inſeparable knot, that there was ſcarce any poſſibilitie, that they would euer admit of any diſunion and ſeparation.
And this was the maner of their coniunction. The things foreignto which they were ioyned, were their idols. The word here vſed, is deriued from an Hebrew roote, which ſignifieth ſorrow, griefe, and terror, and therefore Iunius tranſlateth it, Coniunctus est terriculis Ephraim, wherby is implied that the worſhipping and ſeruing of idols, neuer bringeth any ſound comfort, peace of conſcience, or cheerefull deuotion, but griefe and ſeruile feare, anxietie and trouble of mind.
And this is the meaning of the firſt part of this verſe. Now vponupon this reaſon alledged, the former dehortation is vrged and inforced, in theſe words, Let them alone. The which many learned Expoſitors vnderſtand, as the ſpeech of God to the Prophet; as though the Lord ſeeing the ſtubborne peruerſnes of the people, who by no meanes would bee reclaimed, ſhould enioyne his Prophet to ſurceaſe his labours, and to giuegive them ouer as being a deſperate cure. But I rather take it, to bee the ſpeech of the Prophet himſelfe to the people of Iuda, diſſwading them from intermedling with the Iſraelites, becauſe they were ſuch groſſe idolaters, as were now become paſt hope of amendment. And I thus expound it: firſt, becauſe the maine drift of this ſecond part of the chapter, is to diſſwade the men of Iuda from aſſociating themſelues with the idolatrous Iſraelites; and therefore as in the 15. verſe, he dehorted them from comming into their company, ſo now he admoniſheth them not to intermeddle, or hauehave any dealings with them. And ſecondly we ſee, that after this reſtraint, the Prophet ſtill continueth his labours in the worke of his miniſterie, which hee would not hauehave done, had the Lord by his prohibition enioyned him to deſiſt; for it is a fault to fight, when the Lord ſoundeth the retraite, as well as to ſtand ſtill, or flee backe when hee ſoundeth the alarum to battell. And Hoſea ſhould hauehave offended, if hee had preached, when the Lord had enioyned him ſilence, as well as Ionas in detracting his labours, and in not ſpeaking that which God had put into his mouth, when he ſent him on his meſſage: although I deny not, but that the Lord doth ſometimes vſe rhetorical and ſemblable prohibitions in this kind, not that he would hauehave the euent accord with the outward letter, but to put the ſecure people in mind of the deſperateneſſe of their condition, and to awake them out of their ſpiritual lethargie; but I ſee no reaſon why we ſhould run to figures, when the plaine ſenſe better accordeth with the ſcope of the place.
The meaning then is, that Iuda ſhould let the Iſraelites alone, and hauehave no manner of familiaritie, or entercourſe of dealing with them. For whereas they might pretend, that they therfore conuerſed with them, that by their admonitions, they might reclaime them from their idolatrie: hee taketh away this obiection, by ſhewing that they were ſo deſperately addicted to their idols, and ſo as it were glewed vntounto, and incorporated with them, that there was no hope of any ſeparation; and therefore ſeeing there was no likelihood of their reclaiming, it was the beſt courſe not to meddle with them; for well might they make them worſe, but it was not like they could make the other better; well might they allure them to communicate with them in their ſuperſtitions, but it was ſcarce poſſible to diſſwade them from their idolatrous and falſe worſhip. Againe, as our Sauiour ſaith in another caſe, they had Moſes and the Prophets, the Luke 16.booke of Gods law, & faithfull Expoſitors to make it cleare to their vnderſtandings, and to admoniſh them of their euill waies, and therefore it was likely, if they would not giuegive them the hearing, then much leſſe would they regard their priuate admonitions.
And this is the meaning of the words. The doctrines The do∣ctrines. which ariſe out of them are theſe. Firſt, we here learne, that the greatnes of thoſe that offend, either in reſpect of honor, The greatnes of the ſinner doth aggrauate the ſinne.power, riches or other Gods bleſſings, doth not take away or extenuate the fault, guilt or puniſhment of ſinne, but rather doth increaſe and aggrauate them. Becauſe Ephraim was the principall Tribe amongſt the ten, and moſt abounded with all maner of Gods bleſſings; therefore in the firſt place he is accuſed, as being more ſinful, then all the other Tribes, and in the generall inditement, hee beareth the name of all his confederates, as being in reſpect of his greatneſſe, more guiltie of ſinne then any of his brethren. So becauſe the Lord had aduanced the people of Iſrael, aboue all the nations round about them, and had priuiledged them with extraordinarie bleſſings, both temporall and ſpiritual aboue al their neighbour countries, therefore their ſinnes and rebellions were much more haynous and abominable in Gods ſight, and their puniſhments much more grieuous, as appeareth, Ezech. 5. 5. 6. 9. 10. In theſe reſpects alſo the Prophet matcheth Ezech. 5. 5. 6. 9. 10. & cap 6.them, yea and giueth them the preheminence in wickednes, aboue Sodome it ſelfe; eſpecially in that they had abuſed Gods more rich merciemercy, and wilfully withſtood the meanes of their conuerſion and ſaluation, which the other wanted, as he ſheweth at large, Ezech. 16.
And ſurely not without reaſon, are thoſe to be condemned as the moſt grieuous malefactours, who being moſt highly aduanced by God in the fruition of all his gifts and bleſſings, do notwithſtanding diſhonor him by their ſinnes, and with an high hand rebell againſt him. Firſt, becauſe to their other ſinnes, they adde horrible ingratitude, a vice odious to God and man: for whereas Gods bountie ſhould oblige them to dutie and obedience, they forgetting or neglecting the author of their preferment, abuſe his owne gifts to his diſhonour: and like vnthankfull rebels being aduanced and inriched by their Soueraigne, vſe all their credit, power and wealth to ſtrengthen them in their rebellion. Secondly, becauſe thoſe who are aduanced aboue others, in honour, power, and riches, are ſeated as it were vponupon a hill, and in the eye of all men, whereby it commeth to paſſe that their ſinnes are exemplarie, and ſo they doe not only offend God themſelues, but alſo draw others to imitate their wickednes; and hereby their ſingle ſinnes are doubled and redoubled vponupon their ſinfull ſoules, according to the number of thoſe who are corrupted by their euill example.
The vſe hereof ſerueth to ſtirre vp all whom the Lord hath The more we are aduanced, the more ſhould be our thankfulnes.aduanced aboue others in his bleſſings, that they earneſtly labour to exceede others in thankfulnes and obedience. Otherwiſe if they being vnmindfull of Gods benefits rebell againſt him, and diſhonour his name by their ſinnes; they ſhall be condemned and puniſhed not only as ordinarie ſinners, but alſo as vngratefull rebels, and as chiefe captaines and ringleaders, who by their example hauehave drawne others into the like tranſgreſſions.
Secondly, thoſe who are of a meane eſtate may here learne The ſmalnes of our receits cauſeth ſhort accounts.contentation, ſeeing by the ſmalneſſe of their receits, they hauehave the benefit of ſhort accounts; and the lower their condition is, the more they are priuiledged from the guilt of other mens ſinnes. For whereas thoſe who are in eminent places, are expoſed much more to the boiſterous ſtormes of manifold tentations, and when they fall like high buildings beate downe inferiours, as it were vnderunder cottages, with their ruines; thoſe who are but of meane qualitie, doe not lie ſo open to theſe blaſts of triall; or though they be ouerthrown in the day of tentation, yet commonly they are only guiltie of their owne fall, there being few or none that by their example are drawne into their ſinne.
Secondly, we here obſerue, that ſuch is the neere coniunction betweene idolaters and their idols, that they moſt The neere coniunction betweene idolaters & their idols.hardly admit of any ſeparation: for as in corporall fornication, the adulterer is ſo ioyned with the adultereſſe, that they become one fleſh; whereby it commeth to paſſe, that they ſo deſperatly dote one vponupon another, that neither the loſſe of their credit, nor the impoueriſhing of their eſtate, nor the manifold miſchiefes which accompanied their ſinnes in this life, nor the eternall torments of hell fire, which are threatned againſt adulterers in the life to come, can weane them one from another; ſo in this ſpirituall whoredome, the idolater doth in his hart and affections ſo cleaue vntounto his idols, that he neglecteth his fame and reputation with the godly, conſumeth his wealth and ſubſtance, contemneth Gods heauie iudgements denounced againſt idolaters, both in this life and the life to come. And this was the eſtate of Ephraim in this place, who ſo firmely cleaued vntounto their idols, that they could by no meanes be ſeuered, neither by Gods alluring promiſes, nor terrifying threats, neither by his mercies, nor by his iudgements, neither by the publike preaching of Gods Prophets, nor by the priuate admonitions of their brethren; and therefore the Lord commandeth the men of Iuda, not to intermeddle with them, as being now become a deſperate cure, of whom there was no hope of amendment and reformation. Many ſuch examples we hauehave in the book of God. Although Laban long enioyed the companie of holie Iacob, and plainly ſaw the manifold bleſſings which the true Iehouah multiplied vponupon him, yea and vponupon himſelfe alſo for Iacobs ſake; yet all this could not withdraw him from worſhipping his idols. So although the Lord made choice of the Iſraelites for his peculiar people, and gaue vntounto them his law, wherein he preſcribed his true worſhip, and reſtrained them from idolatrie, and confirmed this law by powerfull miracles, and by continuall experience gaue them to vnderſtand, that he bleſſed them with all his benefits whē they worſhipped him according to his reuealed will, and contrariwiſe multiplied his plagues vponupon them, when they worſhipped idols; yet ſo wholly were they poſſeſſed with a ſpirit of fornications, that all this would not reſtraine them from this ſin, nor reclaime them from their idolatrie, when they had addicted themſelues vntounto it. So although the Lord had puniſhed the land of Iuda with captiuitie and deſolation, and had ſent his Prophets vntounto them that remained, to aſcertaine them that their idolatrie was the chiefe cauſe of all their miſeries, yet they rebelliouſly contemne the word of the Lord, and deſperately reſolue to continue in their idolatrie, Iere. 44. 16. 17. 21. 22. The like may be ſaid of Ieroboam, Iere. 44. 16. 17. 21 22.Ahab, and the reſt of the idolatrous Kings, who after they had ioyned themſelues with idols, could by no meanes be euer parted from them, neither by Gods word, nor by his miracles, by his benefits nor by his puniſhments. And euen in our owne daies doe wee not ſee that the idolatrous Papiſts hauing wedded themſelues to their ſuperſtitions, will by no meanes admit of any diuorce and ſeparation, but ſhutting their eyes againſt the light of Gods truth, and hardening their hearts againſt all thoſe holy precepts whereby idolatrie and ſuperſtition is forbidden and condemned, impudently perſiſt in their euill courſes, chuſing rather to raſe out that which was written by Gods owne finger, and to mangle and maime the commandements of almighty God, which prohibite the making and worſhipping of images, then to ſuffer their idolatrous ſuperſtitions to bee rooted out of their hearts, or to admit of any diuiſion or ſeparation betweene them and their idols?
The vſe of this doctrine is, that when any are ſuiters vntounto We muſt preuent the beginnings of idolatrie.vsus in the behalfe of idols for our louelove, we giuegive them a ſpeedie anſwere, and forbid the banes when they are firſt publiſhed, alleaging for our ſelues, that wee are alreadie married to our husband Chriſt, and therefore cannot entertaine their louelove, vnleſſe wee would become notorious ſtrumpets; that we hauehave alreadie receiued Chriſt into our hearts, and therefore there is no place there for idols, ſeeing there can bee no communion betweene them; that we are the temples of the holy Ghoſt, which hath no agreement with idols, as the Apoſtle ſpeaketh, 2. Cor. 6. 16. Yea let vsus, not onelyonly abhorre 2 Cor. 6. 16.this ſpirituall whoredom in the groſſeſt kinds, but alſo withſtand all meanes and occaſions thereof, making with Iob in another kinde a couenant with our eyes, that wee will not looke vponupon theſe alluring harlots; and ſtopping our eares againſt all thoſe bewitching pandors, who ſolicite for them, and wooe our harts from God and his pure worſhip. Otherwiſe ſuch is the inclinableneſſe of our hearts to idolatrie and ſuperſtition, and in ſo neere a bond of louelove is corrupted nature and our fleſhly part vnited with idols, that if wee giuegive way to the firſt motions, and ſuffer our hearts and affections to be ioyned with them, the knot betweene vsus will prooue inſeparable, and no perſwaſions will withdraw vsus from them.
Thirdly, wee here learne from the name which the holie Idolatrie and ſuperſtition. bringeth no true comfort, but horror and anxietie.Ghoſt giueth vntounto idols, that they doe not giuegive vntounto thoſe who are deuoted to their ſeruice any true comfort, or ſound ioy, or peace of conſcience, but contrariwiſe, horrour and ſcare, diſquietnes of minde, and iuſt cauſe of griefe and ſorrow, in reſpect of the manifold miſeries & calamities which they bring to both ſoule, bodie, and ſtate in this life and the life to come. For whereas thoſe who ſerue the Lord the Prince of peace and God of all conſolation, may certainly expect from him peace of conſcience, in the middeſt of all wordly garboyles, and true comfort when they are compaſſed about with all calamities; contrariwiſe they who worſhip idols, ſerue Satan the prince of terror and feare, who continually tormenteth his vaſſals with perplexed mindes, and troubled conſciences, and draweth them to their deuotions by dreadfull apparitions, and affrighting terrors, hauing no ground to giuegive vntounto them whereupon they may build any ſound cōfort. Wheras thoſe who truly ſerue God according to his reuealed will, may ſecurely expect helpe in the time of trouble, and protection and deliuerance in the time of danger, becauſe hee is omniſcient and knoweth our eſtates, omnipotent, and can relieue vsus, & moſt kind and gratious, and will not withdraw his helping hand when we ſtand in need: contrariwiſe theſe idols are blind and cannot ſee vsus, impotent and cannot helpe vsus, without any louelove, yea without reaſon, ſenſe, and life, and therefore regard vsus not when we moſt implore their aide. Of the former we hauehave an example in Elias, who worſhipping the true God in a true maner, was heard of God, magnified in the ſight of the people, by an admirable miracle, and protected and deliuered in the middeſt of all dangers; of the others in Baals Prieſts, 1. King. 18.who by worſhipping their idoll, got nothing but wounds to their bodies, anguiſh and perplexitie to their minds and ſoules, and vtter deſtruction to them both. The like reward had Ieroboam, Ahab, and the reſt of the idolatrous Kings, for their zealous deuotions, and painfull ſeruice which they performed to their idols.
The vſe of this doctrine is that, which the Apoſtle Iohn teacheth vsus, 1. Ioh. 5. 21. that we keepe our ſelues from idols, 1. John 5. 21.and preſerue our bodies and ſoules pure and vndefiled from the filthie ſpots of this ſpirituall vncleanneſſe. And this wee ſhall do, if we reſiſt and withſtand the firſt beginnings and degrees of idolatrie, and in Gods worſhip and ſeruice ſubmit our ſelues to be guided by the ſtraight line of his holy word, neither declining on the right hand, nor on the left; or if wee hauehave been alreadie ſeduced, and ioyned with idols, I meane in the worſhipping of Saints, Angels, and Images, vntounto which kind of idolatrie the Papiſts allure vsus, both by their doctrine and example; then let vsus betimes breake off this fellowſhip, whileſt yet there remaineth ſome hope of ſeparation. For if when in our heart and affections, we are firſt ioyned and glewed vntounto them, we pull our ſelues aſunder with an holy violence, we ſhall finde the ſeparation almoſt as eaſily atchieued, as attempted, the vnion being greene and weake: but if we be hardened and ſtrengthened in this coniunction, by long time and cuſtome, we ſhall find that the whole wood will as eaſilie breake in ſunder, as the ioynt, and as ſoone will the bodie part with his members, and the ſoule admit of a willing diuorce from the bodie, as we being thus ioyned, may be ſeuered from idols, vnleſſe we be plentifully watered with the dew of Gods word, and be throughly warmed with the fire of his holy Spirit, and ſo being ſuppled, be made pliable to Gods will.
Laſtly, wee heere learne, that when men hauehave long withſtood We muſt giuegive ouer thoſe who are paſt cure, and not intermeddle with them.the meanes of their ſaluation, and are hardned in their ſins, ſo as there is no hope of doing them good, by our holy admonitions, inſtructions, exhortations, and reprehenſions, then are we to let them alone, and not to intermeddle with them: firſt, becauſe we ſhall expoſe Gods holy ordinances to pollution, and ſubiect them to the proude contempt of rebellious and malicious men, contrarie to the admonition of our Sauiour, Matth. 7. 6. GiueGive yee not that which Matth. 7. 6.is holy to dogs, nor cast yee your pearles before ſwine, lest they treade them vnderunder their feet, and turning againe all to rent you. And ſecondly, becauſe there is much more danger that they will make vsus worſe, then hope that we ſhall make them better. For ſooner will theſe incurable leapers, taint vsus with their leproſie of ſinne, then we ſhall cleanſe them by our beſt approued medicines; and being ſo deepely infected with the plague of wickednes, that the markes and tokens of death and deſtruction appeare vponupon them, there is no ſhew of hope, that we ſhould reſtore them to their ſpirituall health, but there is great cauſe of feare leſt they infect vsus with their contagion. It is true indeed, that though their peſtilent vices were apt to taint vsus, yet if we were not as apt to be tainted, there were no ſuch great danger; but here it is far otherwiſe; for as their poiſonous contagion is fit to infect vsus, ſo in reſpect of the groſſe and corrupt humours of ſinne, which remaine euen in all thoſe who are regenerate, we are as apt to receiue the infection; and therefore we hauehave ſmall reaſon to thruſt our ſelues into their companie, when it euidentlie appeareth that their diſeaſes are deſperate and paſt our cure.
Againe, if we haunt the companie of wicked men, and entertaine The euils that redound to thoſe who frequent euill companie.neere familiaritie and friendſhip with them, either we muſt be ſilent when we ſee their faults, or elſe admoniſh and reproue them; if we ſmother them in ſilence, and can be content to heare and ſee God diſhonored, then do we ſhew our want of the louelove of God, and zeale of his glorie, & hauehave a manifeſt argument againſt our owne ſoules, that wee are none of his children: for what ſonne hauing any naturall affection in him, can heare his father ſlandered and abuſed, and hold his peace? yea and we ſhew our hatred alſo againſt the partie, what ſhew of louelove ſoeuer we pretend, if we neglect ſeaſonable admonitions and reproofes, and become acceſſaries to his ſins, as the Lord plainly implieth, Leuit. 19. 17. Leuit. 19. 17.Thou ſhalt not hate thy brother in thy hart, but thou ſhalt plainly rebuke thy neighbour, and ſuffer him not to ſinne. On the other ſide, if we reproue deſperate ſinners, we ſhall not onelyonly caſt theſe holy things vntounto dogs, and pearles before ſwine, who will treade them vnderunder their vncleane feete, but we ſhal our ſelues bee endangered, leſt like furious bandogs they turne againe, and all to rent vsus, either by rayling ſpeeches and vnciuill taunts, or by open violence and deſperate furie. If we like of their wicked courſes, wee are not much better then they: if they be irkeſome and grieuous vntounto vsus, why do we by haunting their companie, ſeeke our owne ſorrow?
The vſe of this doctrine ſerueth to teach vsus, that vnderunder no colour of excuſe we frequent the company of ſuch, who are ſo far ſpent in the ſickneſſe of ſinne, that there is no probable hope of their recouerie; for ſeeing they are ſtrong in euill, we weake in good; they wholly corrupt, we but in part regenerate; they ſtriuing with all the powers of their heart, mind and ſoule, to draw vsus vntounto their ſinnes, and we faintly oppoſing, either to perſwade them from their wickedneſſe, or to ſtand in our owne vprightneſſe: in a word, ſeeing wee labour againſt the ſtreame in our courſe of righteouſneſſe, and they hauehave both winde and tide in their courſe of ſinne, let not vsus grapple with thē, fooliſhly imagining that we can force them vpward, ſeeing vponupon ſo much aduantage as they hauehave againſt vsus, they are much more likely, not only to hinder our progreſſe in godlineſſe, but to carrie vsus with them downe the ſtreame of vice and wickedneſſe.