Hosea 1
Verse 1.
The iiord of the Lord that came v.iilo Ilosea, the son of Beeri, in the daj/s of Uzziali, Jotliam, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
This day ve begin a Scripture exposition, an exercise which has lost much of its honour by its disuse. The best apology for it is to begin it immediately. It is an ancient practice in the church of God, old enough to speak for itself. In Neh. viii. 8, we read that Ezi-a, Jeshua, Bani, and the rest read in the book of the law. and gave the sense, and caused the people to understand the reading.
I have determined to expound first the books of the minor prophets, of which Jerome remarks, * I know not which to wonder at most, the brevity of speech, or the greatness and abundance of sense. And the prophet Hosea in this respect is most excellent, of whom the same author says he is f exceedingly concise, and speaks by sentences. Why I chose rather to begin with Hosea than with Isaiah, I shall afterward inform you. If God continue life and this exercise, we may go thi’ough all the prophetical books, both small and great. In these prophets we have most admirable truths revealed to us; and it is a pity that the mind of God contamed in them should be so little known, even unto his chiUb-en; that such treasures of heavenly truths should lie hid from so many for so long a time.
“We might preface our work by labouring to raise your hearts to the consideration of the excellency of the Scriptm-es in general. Luther uses a high expres- .sion about them; he calls them J the highest genus, that contains m it all good whatever. Take away the Scripture, and you even take away the sun from the world. ^Yhat is the world without the Scriptures, but hell itself? AVe have had indeed the word of God as the sun in the world, but oh how many mists have been
* Xescio utrura brevitatem sermonum, an magnitudinem sensuuiu atlinirari debeas.
t Commaticum ct quasi per sententias loquentem.
I Genus generali<simum omnium bonoruni. Si hoc aubefore this sun! Seldom the sun shines clearly tons. Seeing there is such a glorious sun risen, it is distressing that there should be a misty day. Now the work to which we are called is, to dispel the mists and fogs from before this sun, that it may shine more brightly before your eyes, and into your hearts.
Chrysostom§ in his twenty-ninth semionupou Genesis, exhorting his auditors to get the Scriptm-es into their houses, and diligently to exercise themselves in them, tells them that by them the seul is raised, elevated, and brightened, as ■^•ith the beam of the Sun of righteousness, and delivered from the snares of unclean thoughts. In the Scripture the great God of heaven has sent his mind to the chilcben of men; he has made known the counsel of his will, and opened his very heart unto mankind. The Bible is the epistle that ^, God has sent into the world. Did w. ‘,
but hear of a book dictated inmiediately ‘,”’
by God himself, to show the children nt;,; ‘, ;,. men what the eternal counsels of his will; ‘, “‘™
were for conducting them to eternal ha])- ii
piness, and his thoughts and intentions !u;[„’iy..]^u;.i/^’;,il concerning their everlasting condition; |SS’“i’,ma„o.”Sdid we, I say, but hear that there was such ri,”;;’’’”!“‘’,”^“^”*-
1 ,. 1(11 f.i-ri. Wolfius in loc.
a book m the larthest part of the Indies, should we not rejoice that the woi’ld was blest with such a mercy? “NMiat strong and vehement desires should wo have to enjoy but one sight of it before we died! AVe should be willing to venture upon any hazard, to pass through any difficulty, to be at any ex])ense, that we might have but a glance at such a book as this. My brethren, you need not say, AATio shall go to the farthest ])art of the Indies to fetch us this book? who shall descend into the depth, or go to the uttermost part of the earth, to gain us a sight of this book of Scriptm-e? for, behold, the word is nigh unto you, it is in your houses, and we hope in yoiu’ hearts, and in this exercise it is to be in our mouths, not only to toll you what it saith, but to explain to you the mind of God in it. To exercise om’selves in this book is sweet indeed.
feras, solem e mundo sustulisti: quid mundus, sublato vorbo, quam infernus?
‘AXXi icai oiVrtOE tfi-ri Xiipa Xantai/iiVTa S-fTa piftXia.-
n ^Uxi] TTTEpitTai K’Cti /XETapO-lOS yii/ETat, TW tpOlTl T8 T^?
5iKaio(7vvi]’i iiXiH KaTavyuX^ofxiv); S;c.
Luther professes himself out of love wth ^p.’opio.S’h!: his own books, and wished them burnt, SSiSliiK“”.’. lest men, sijcnding time in them, should S.li1j2Si’siip hindered from reading the Scriptures, turn, qua »*.<»»• which are the only fountain of all wis- «t’*c!“‘LJui’S’in dom: I tremble, said he, at the former Gen. c. 19. jjgg which was so much busied in reading Aristotle and Averroes. AVe read in Neh. viii. 5, 6, when Ezra opened the book of the law to expound it to the people, he “blessed the Lord, the great God: and all the peoi)le answered. Amen, iVmen.” And now blessed be the Lord, the great and gracious God, for stirring your hearts uj) to such a work as this, and blessed be his name for those liberties we have thus freely to exercise ourselves in this sers’ice. Oh praised be the name of the gi’eat God for this day’s entiance into so good a work as this. Yea, they not only blessed God, but “they lifted up their hands, and bowed their heads, and worshipped the Lord with their faces to the ground.” Why? Because the book of the law was read to them and expoimded. How came it to pass that their heai’ts were so ready to hear the book oi the law expounded to them? Surely it was because they were newly retm-ned out of captivity. When they came into their own land, and heard the law of God opened to them, they blessed his gi’eat name, and bowed theufaces to the ground, worshipping him. This day, my brethren, witnesses our great deliverance and retimi from bondage. Not long since we could not have either ordinances, truths, or religious exercises, but according to the humours of vile men. But now, through God’s mercy, a great deliverance is granted to us, that we may come and have free liberty to exercise ourselves in the law of our God. O bless the Lord, and bow your faces to the ground, worshipping him!
In the 12th verse of that chapter we read, that after they had heard the law read and expounded to them, they “went their way to eat, and to drink, and to send portions, and to make great mirth.” ATiy? “Because they had understood the words that were declared unto them.” I hope, if God shall please to give assistance in this work, many of you shall go away from this assembly rejoicing, because you know more of God’s mind revealed in his word than formerly; and this will be the comfort of your meat and drink, and of your trading, and the very spirit of all the joys of your lives. As the sweetness of the fruit comes from the graft, rather than from the stock; so your comforts and the blessing of grace must come from the word ingrafted in your souLs, rather than from any tiling you have in yourselves.
In the 1st verse, Nehemiah saith, “All the people gathered themselves together as one man into the sti’eet that was before the water gate,” to desire Ezra to bring the book of the law, and to read it and to open it unto them. Behold, it is thus this day in this place; here is a great company met together, some to know what the business will he, some for novelty, and some for other ends; but we hope many have come that they may have the book of the law read and opened unto them. Now we expect that from you which is said of them, ver. 3, “And the ears of all the i)eople were attentive unto the book of the law,” when it was read and ex])ounded. And truly that attention which now you show promises that we shall have an attentive auditory. But yet that is not all; let us have further a reverential demeanour and carriage in the hearing of the law, as it becomes those who arc to deal with God. It is said, ver. 5, that when Ezra 0])ened the book of the law, “all the ])eople stood up.” AVe do not expect the same gesture from you, but oy way of analogy we expect a reverential demeanour in your carriage during the whole work, as knowing we are to sanctify God’s name in it. Those people after the first day’s exercise
were so encouraged, that they came again tlic second day: vcr. 13, ‘• On the second day were gathered together the chief of the fathers of all the people, the priests, and the Leites, unto Ezra, to understand the words of the law.” And I hope God will so carry on this work, that you shall find encouragement too to come again and again, that you may know more of the mind of God; and that this work shall be profitable not only to the younger and weaker class, but to the fathers, to the priests and Levites also.
Let it be with you as it was with them; according as you have any truth made known unto you, submit to It, yield to it, obey it immediately, and then you shali know more of God’s mind: “If any man will do his will, he shall know of the doctrine whether it be of God,” John vii. 17. Thus did they; for, ver. 14, when they found it WTitten in the book of the law, that the children of Israel should dwell in booths in the feast of the seventh month, (this was one passage of the law which was expounded, how they should keep the feast of tabeniacles. and what booths they should make,) the peo])le immediately went forth to the mount, and letched olive branches, and palm branches, and branches of thick trees, and made themselves booths, every one upon the roof of his house. In this prophecy of Hosea you will find many truths suitable to the times wherein we live; the Lord grant you obedient hearts to what shall be delivered.
I must not retard the work, nor your expectations, any longer with a larger preface, only somewhat might have been said about the rides for the interpretation of Scripture; I will only observe that, to the inteq)retation of Scriptui-e, a Scripture frame of heart is necessary, a heart holy and heavenly, suitable to the holiness and heavenliness which are m the word. As it was said of TuUy’s eloquence, that nothing but the eloquence of TuUy could describe its excellency; so it ma be said of the spirituality of Scripture, nothing but a heart filled with Scripture spiritualness can set forth its excellencies. And because the authority of Scripture is supreme, we desire the jirayers of you all to God for us that his fear may fall upon our hearts, that seeing we are men full of error and evil, yet we may not bring any scripture to maintain any eiToneous conceit of our own heads, nor any evil of our own hearts: this we know to be a dreadful evil. It was a fearful evil for Lucifer to say, “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High,” Isa. xiv. 13, 14. It is as great an evil for any to seek to make the Highest ajipear like Lucifer; for they who make the Scripture justify any erroneous opinion, or any way of elil, go about to make the blessed God and the “Holy Ghost to be the fathers of lies. It is counted a great evil in a commonwealth to jiut the king’s stamp upon false coin; and to put the stamp of the Spirit of God upon an error, upon a conceit of a man’s own, is certainly a great evil before the Lord. God made the priests vile and contemptible btfnre the peonle, because they were partial in the law, Mai. ii. i). .Vnu for you, my brethren, our prayer shall be, that the fear of God may fall upon you likewise, that you may come to these exercises with Scripture frames of heart.
ANTiat frame of heart is a Scripture frame? The Holy Ghost tells you, Isa. lxvi. 2, God looks at him that trembleth at his word: come with hearts trembling at the word of God; come not to be judges of the law, but doers of it. You may judge of your jirofiting in grace by the delight you iind in Scripture; as Quintilian was wont to say of jirofiting in cloouence, a man may know that by the SHJHid’^liJ,’’ delight he finds in reailing Cicero. It is JJ’ .IS,™ cJS’ii.” a true sign of profiting in religion, when
V£E. 1.
the Scriptures are sweeter to us than the honey and the honeycomb.
And now the work we have to do is, to open the difficulties and to show you the Divine truths contained in tills portion of Scripture. May they spring up from the fountain of life itself, and be presented to your minds with freshness and power.
These five things are to bo inquired concerning the prophet whose prophecy I am now to open, which are contained either in the Ist verse or in the chapter:
I. ‘V’lio he was.
n. To whom he was sent.
in. A’Tiat his errand was.
IV. His commission.
V. The time of his prophecy.
I. “ATio this prophet was.
I will explain only what you have of him in the 1st
verse, “Hosea the son of Beeri.” His name signifies
a sadour, one that brings salvation; it is the same
root fi’om which Joshua is derived; and
“•’itrirT s’^^’^i’- ™^’^y saving and savoury truths we
shall find this prophet bringing to us.
He was the son of Beeri. We do not find who this
Been was in Scripture, only that he is here named
as the father of the prophet. Surely it is hotioris gratia
to the prophet, and hence
06s. That parents should so live and walk, that it may be an honour to then- children to be called by theiinames, that then” chilcben may neither be afraid nor ashamed to be named with them.
The Jews have a tradition which is generally received among them, that whenever a prophet’s father is named, that father was a prophet as well as the son. If that were so, then sui-ely it is no dishonour for any man to be the sou of a prophet. Let the children of godly, gracious ministers be no dishonoiu’ to their parents, their parents are an honour- unto them. But we find by experience that many of theii- chilcben are far from being an honom- to their godly parents. Hov,’ many sons of ancient godly ministers, who heretofore hated superstitious vanities, have of late been the greatest zealots for such things. It reminds me of what the Scriptui’e says concerning Jehoiakim, the son of Josiah, and of the difference between his father and him. WTien Josiah heard the law read. Ids heart melted, and he humbled himself before the Lord, 2 Kings xxii. 19. But when Jehoiakim his son heard the law of God read, he took a pen-knife, and cut the roU in which it was written in pieces, and threw ■’ it into the fii-e that was on the hearth, until all the roU was consumed,” Jer. xxxvi. 23. There was much difference between the son and the father: and thus it is between the sons of many ancient godly ministers and them; their- fathers indeed might be an honour unto them, but they are a dishonoiu- to then- fathers.
“The son of Beeri.” The word Beeri is derived from nsa puleus, a well that has springing water in it, freely and clearly running. So ministers shotdd be the chflcfren of Beeri; that which they have shoidd be springing water, and not the mud, and dirt, and filth of their own conceits mingled with the word. This only by way of allusion.
II. To whom was this prophet Hosea sent?
He was sent especially to the ten tribes. I suppose you all know the division of the people of Israel which took place in Eehoboam’s time; ten of the ti’ibes went from the house of David, only judah and Benjamin remained ^rith it. Now these ten tribes, rending themselves from the house of David, separated themselves also from the true worship of God, and hon-ible ■slickedness and all manner of abominations grew up amongst them. To these ten tribes God sent this prophet. He sent Isaiah and Micah to Judah, Amos and Hosea to Israel; all these were contempcrary. If you woidd
know the state of Israel in Hosea’s time, read but 2 Kings XV. 24, “Jeroboam did that which was eyU. in the sight of the Lord, he departed not fi-om all the sins of Jeroboam the son of Xebat, who made Israel to sin.” But notwithstanding Israel was thus notoriously wicked, and given up to all idolati-y, yet the Lord sent his prophets Hosea and Amos to prophesy to them even at tills time. Oh the goodness of the Lord, to follow an apostatizing jieople, an apostatizing soul! Jlercy yet pleaded while God w’as speaking in anger; but woe to that people, to that soul, concerning whom the Lord shall give in chai-ge to his prophets. Prophesy no more to them!
III. AMiat was Hosea’s en-and to Israel?
His errand was to con’ince them clearly of their abominable idolatry, and those other wickeihiesses in which they lived, and to denoimce severe tlu-eatenings, yea, most fearful desti’uction. This was not done before by the other prophets, as we shall afterward make appear; but it was Hosea’s errand specially to tlu-eaten an utter desolation to Israel more than ever was before, and yet withal to promise mercy to a remnant to di’aw them to repentance; and to prophesy of the great things that God intended to do for his chm-ch and chilcb-en in the latter days.
rV. “WTiat was his commission?
The words tell us plainly, “The word of the Lord came to Hosea.” It was the word of Jehovah. It is a great argument to obedience to know that it is the word of the Lord which is spoken. ‘ATien men set reason agauist reason, and judgment against judgment, and opinion against opinion, it prevails not; but when they see the authority of God m the word, then the heait and conscience jield. Therefore however you may look upon the insti-uments that bring it or open it to you, as yoiu- equals, or inferiors, yet know there is an authority in the word that is above you all; it is “the word of the Lord.”
And this word of the Lord “came to Hosea.” Mark the phi’ase: Hosea did not go for the word of the Lord, but the word of the Lord came to him; he sought it not, but it came to him, yii’W-Ss rrn irs that is, the word of the Lord came or was made into him, was put into him. Such a kind of phi-ase you have in the New Testament, John x. 35, “11’ he called them gods, unto whom the word of God came,” irpbg oi’ie o Xoyog tov etou lyeviTo, that is, to whom the commission came to place them where they were. So the word of the Lord came to Hosea. The knowledge of a call to a work will help a man thi-ough the difficulties of the work. One of the most notable texts of Scripture to encom-age a man to the work to JJ^J q’Deo” which he sees he is clearly called, is that Y^^S’ ‘’°°“”“”’- which is spoken of C’hiist himself, Isa. xlii. 6, “I the Lord have called thee in righteousness.” ‘^Tiat follows then? “I will hold thy hand, and will keep thee, and give thee for a covenant to the people, for a light to the Gentiles.” If wo know God’s call to a work, (as for the present this of om-s is exceecbng clear imto us.) though the work be difficult and liable to much censm-e, yet the Lord will hold our hands, and ill be with our minds, and om- tongues, and om* hearts, and make us instruments to give some light to others.
V. AMiat was the time when Hosea prophesied?
You have it in the text, “In the days of Uaziah, Jotham, Ahaz, and Hczekiah, lungs of Judah, and in the days of Jeroboam the son of Joash, king of Israel.” It is computed by ehronologers that Hosea lived about 814 yeai-s before “Chi-ist. In his time the eit)- of Rome was buUt. It was the beginning of the Ohinpiads. Eusebius tells us that there was no Ii,,, Grecian histoiy, and if no Greek learn- Greca’dLTemplning, then not any that was of any author- creditlfr,°EuMb?de
rrrppr.E.jn.LM. y.^ extant before the time of Hosea. He ])roi)hesie(l in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. AVe have much more of God’s mind revealed in this than at first -iew we a])prehcnd. Hosea prophesied a very long time, probai)ly fourscore years; but it is certain he was in the worli of his ministry above seventy years. I make that clear thus: He prophesied in the days of Jeroboam, who lhouf,’h he is here named last, yet was the first of these kings that took up some of his’ time. But suppose you reckon from the end of Jeroboam’s reign, from that to the beginning of Hezekiah were seventy years, ami yet the text declares he pro])hcsied both in Jeroboam’s time and in Hczckiah’s tmic. After the death of Jeroboam, Uzziah lived thirty-eight years. He reigned fifty-two in all. He l)egan” his reign in the twenty-seventh year of Jeroboam, 2 Kings xv. 1. Now Jeroboam lived after that fourteen yeai-s, for he reigned forty-one in all. Take fourteen out of fifty-two, and there remams thirty-eight. After him Jotham reigned sixteen years, and then Ahaz succeeded him, and reigned sixteen years more. So that between these two kings, Jeroboam and Hezekiah, were seventy years, in which Hosea prophesied, besides the forty-one years of Jeroboam, and twenty-nine years of Hezekiah, in both whose reigns too you sec he lived; and therefore it is probable that Hosea continued in the work of his prophecy at least fourscore yeare. See what of God’s mind will spring from this.
Obs. 1. It jileases God sometimes that some men’s labours shall aljide more full to posterity than others, though the labours of those others arc greater and as excellent as theirs. Hosea continued so long, and yet there is not much of his prophecy extant, onlv foin-teen short chapters. This is according to the diversity of CJod’s administrations. Let the ministers of God learn to be faithfid in their work, and let God alone to make them eminent by having their labours extant.
Obs. 1. It appears from hence that Hosea must needs begin to pro])hesy very young. If he were a prophet fourscore years, certainly he wa.s very young when he began to prophesy; and yet he was called to as great an employment as any of the prophets. It pleases God sometimes to stir up the hearts of young ones to do him great service. He sends such sometimes about great works and emplocnts; so he did Samuel, and Jeremiah, and Tiraotny. Therefore let no man despise their youth.
Obs. 3. Hosea prophcs-ing thus long, it appears he lived to be old in nis work. When God has any work for men to do, he lengthens out their days. So he did the days of John the disciple, who lived a hundred years, if not more; for the time of writing his Gospel was in the ninety-ninth year of Christ, sixty-six after the ascension. Let us not be too solicitously careful about our lives, to maintain our health and slrengtli; let us be careful to do our work, for according as the Lord hath work for us to do, so he will continue to us our health, and strength, and life, ‘^’hen you come to die, you mav die comfortably, having this thought in you: NA’cII, tfie work that the Lord appointed me to do is done, and why should I seek to live longer in the world? God has others enough to do his work. It was a sweet expression of Jacob, “Behold, I die: but God shall be with you, and bring you again unto the land of your fathers,” Gen. xlviii. 21. So may a prophet of fiod say. who has been faithful in his work, Behold, I die. but the Lord shall be with you; my work is finished, but God has others who are young’to carry on his work.
Obs. 4. You may see by Hosea’s continuance in so many several kings’ reigns, that he went through a variety of conditions. Sometimes he lived under wicked kings, sometimes under moderate kings, sometimes he
had encom-agement from godlv and gracious kings, though they were kings of Judah. Not only the people of God, but especially God’s ministers, must expect a variety of conditions in the world; they must not promise to themselves always the same state.
Yet further, Hosea projihesied in all these kings’ reigns. Here appears the constancy of his spuit, notwithstanding the many difficulties lie met with in his work; for, prophesying in the time of Jeroboam, Jotham, and Ahaz, who were wicked princes, he must surely have met with many discouiagements: and though he continued fourscore years, yet he saw but little success of his labour; for the truth is, the people were not converted to God by his ministiT. Nav, it is apparent they grew worse and worse; for it is said of that Jeroboam in whose time Hosea began his ]n-ophecy, that he did evil in the sight of the Lord, and continued in the ways of Jeroboam the son of Nebat, 2 Kings xv. 24; but after we read most horrible things of which Israel was guilty. In 2 Kmgs xvii. 1 7, it is said, “They caused their sons and their daughtere to pass through the fii-e, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to ])rovoke him to anger;” besides many other ibeadful things you may read in that chapter. This was in king Hoshea’s time, which was towards the end of Hosea’s prophecy.
Obs. 5. God may continue a prophet a long time amongst a pcojile, and yet they may never be converted. It is a distemper in ministers’ hearts to incline to abandon their work because they see not desh-ed success. Latimer, in one of his sermons, speaks of a minister who was asked why he left off preaching, who replied, because he saw he did no good: this, says Latimer, is a very naughty answer. AMiat we have here may be a great stay to those who have laboured many yeai-s in the work of the ministry, and yet think they have done little or no good; Hosea was fourscore years a prophet to Israel, and yet did not convert them. But notwithstanding all these discouragements, he continued constant, and that with abundance of freshness and liveliness, even to the end of his jirophesying.
Obs. 6. It is an honour to the ministers of God, who meet with many difficulties and discouragements in theii’ way, yet continue fresh and lively to the very end. Many young ministers are fresh and lively when they begin first: oh how full of zeal and activity are they then! but after they have been a while in their work, or when they have gained what they aimed at, they gi’ow cold, and that fomier vigour, freshness, and zeal which appeared to be in them become much flatter. Like soldiers, who at the first are forward and active in service, but aftenvard come to live upon their pay, and can do no service at all; or rather, as vessels when they are first ta])])ed, the wine is very quick and nimble, but at last gi-ows exceeding flat. As we commend that vessel of wine that draws quick to the very last, so it is an excellent thing for a minister of God to continue fresh, and quick, and lively to the last end. It is true, nature and natural abilities may decay, but a spiritual freshness may appear when natural abilities are decayed. To see an old jirophet of God, who has gone through many difficulties and sufferings, and yet continues fresh and lively in the work of the ministiT, and has s|)iritual excellencies sparkling in him then, this is a most honourable sight, and calls for abundance of reverence.
Obs. 7. It pleases God many times to let liLs prophets see the fulfilling of their thrcatenings upon the people against whom they have denounced them. Ho.sea prophesied so long, that he most ])robably saw the fulfilling of his prophecy; for he continued proiihesjing till Hezekiah’s time, and in the sixth vear of Hezekiah’s reign came the destraction of Israel. Hosea had threatened an utter taking of them awav, but it was not done till
then. Perhaps the people go away, and scorn and contemn the prophets, and their words are but wind with them; but God often lets his ministers live to see their words fidiilled upon them. For it ia common with individuals, when upon then- beds of sickness or death, to say, Ah, the word of the Lord is true that I heard at such a time, it is now come upon me! So God dealt with the people in Jeremiah’s time; they laughed and contemned him, but Jeremiah lived to see the fulfilling of those thi-eatenings. And if they live not to see the fulfilling of then- words, yet soon after their death they are fulfilled, as it was at Hippo, where Austin threatened judgments against the people; they were not executed in Ms time, but soon after he was taken away they came.
Hosea not only prophesied in these Idngs’ days, but in the days of Jeroboam king of Israel. Here are three questions:
1. What is the reason that Jeroboam, who in truth was the fij:st of these kings, is named last?
2. AMiy only one king of Israel is named, and thi-ee kings of Judah? for in the time of Hosea’s prophecy there were six other lungs of Israel, Zachariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea.
3. Why Jeroboam is named at all?
One answer will be sufficient for the first two questions, why Jeroboam is named last, and why there is but one king of Israel named. The answer is this, God took no gi’eat delight in the kings of Israel, for they had forsaken the true worship of God. Though there was much con’uption in Judah, yet because they kept to the true worship of God, God took more delight in Judah than in Israel. Therefore he names Jeroboam in the last place, though he was fii-st, and only him.
But why was Jeroboam named at all?
It was that you might understand the state of the people of Israel at the time of Hosea’s projjhecy. Much is to be learned from hence. The state of the people of Israel in the time of Jeroboam’s reign was very prosperous, though their wickedness was very great. 2 Kings xiv. shows you, that a little before this they had been in very great distress, and under sore afflictions; but in Jeroboam’s time they had the greatest prosperity they had ever knowl. For this Jeroboam was not the first Jeroboam, the son of Nebat, that caused Israel to sin, and occasioned the rent of the ten tribes from the house of David; that occurred above a hundred and forty years before this; but the Jeroboam in whose time God sent Hosea to prophesy this great wrath against the house of Israel, was the son of Joash. Now in all this time the kingdom was never in a more prosperous condition than in the days of this Jeroboam.
Two things are to be observed concerning the condition of the people at this time.
Fu’st, That they were a little before this in gi-eat adversity, and then afterwards they grew up to great prospcritv. That Hth c’napter of the Second of the Kings informs you that they were under sore aftiiction, ver. 26, “There was not any shut up, nor any left, nor any helper for Isi’ael.” It is a comparison taken from shepherds, that shut up their flocks when they would keep them safe from danger; but now here was such a general desolation and woeful affliction upon Israel, that there was none shut up, nor any helper left. But then comes this Jeroboam, and it is said, ver. 25, that “he restored the coast of Israel fi’om the entering of Hamath unto the sea of the plain.” And, ver. 28, “He recovered Damascus and Hamath, which belonged to Judah, for Israel.” This Hamath of which he speaks was of great use, it was the inlet of the Assp-ians; and for Jeroboam to conquer that place, to recover Damascus, and to add that to the crowl of Israel which belonged to Judah, shows that after their bitter affiiction
God granted a great mercy by Jeroboam’s means, and that now Israel flom-ished greatly, and grew exceedingly prosperous. There is much of God’s mind held out to us m this: as, in that the people of Israel had been under sore affliction, and delivered, yet God sent Hosea to them to show them their horrible wickedness, and to threaten de.struction.
Obi: 1. Hence see the perverseness of the diildi-en of men, that after great deliverances granted them from bitter and sore afflictions, yet they will continue in their wicketbiess and rebellion. The Lord grant this may not be true concerning us. God has delivered us in great measm-e from those sore and bitter afflictions and heavy oppressions under which we lately groaned, and has restored to us many gi-acious liberties; now have we not need of an Hosea to be sent unto us to rebuke us, and to threaten judgment for the evU of oiu’ ways? This is a sad thing.
Obs. 2. God may let a sinner continue a long time in the way of his sin; and when he has flomished many years, and thinks surely the bitterness of death is past, God may thi-eaten judgment. Jeroboam reigned one and forty years, and Hosea must have prophesied in the latter end of Jeroboam’s time. Jeroboam might think, AVTiy does he come to contest with me, and to tell me of my sin and wickedness, and to threaten judgment? have not I continued these forty years king, and have prospered? and sm-ely God hath been with me. Well, a sinner may hold out long, and yet afterward judgment may come.
Obs. 3. A people in a flourishing condition, when they prosper most, and overcome then- enemies, and have all according to their hearts’ desire, even that may be the time for God to appear in his WTath against them. So it was here; therefore we must not judge our enemies to be happy, nor fear them, because of their present flom-ishing state, nor be secure ourselves because of the mercies we- enjoy. God does not always act thus, but sometimes he is pleased, as here, to stay tiU sinners are at tire height of their prosperity, and then to come upon them. Sometimes God is more sudden. Zachariah the son of this Jeroboam thought he might venture as well as his father: Jly father prospered in such ways forty-one years, and why may not I? No, God came upon him in six months, 2 Kings xv. 8.
Secondly, “ATien Hosea came to prophesy against Israel, he saw them in their prosperity, and yet continued to threaten judgment against them. It was a fui-ther argument of the Spiiit of God that taught him, and of the special insight which he had into the mind of God, that he should thus prophesy destruction to them, w hen they were in the height of their prosperity. It is true, if Hosea had prophesied in Zachariah’s days, when the kingdom was declining, or ui Shallum’s time, and others after him, then he might have seen by the working of second causes that the kingdom was going dowTi. But he comes in Jeroboam’s time, when there was no appearance fi-om second causes of their destruction, and then prophesied destruction unto them.
Obs. 1. It is a sign of the special insight the soul has in the ways of God, that can see misery under the greatest prosperity. The prophet did not think Israel in a better condition because of then- outward prospeiity; a sign his prophecy was from God. Yet further, this being in tire reign of Jeroboam, when they were in gi-eat prosperity, then- hearts were exceedingly hardened against the prophet; and it cannot be imagined but that they entertained his prophecy with sconi and contempt; for it is a usual thing, w-hen men are in the height of their pride, like the wild ass’s colt, to scorn andcontemn all that comes against them.
Obs. 2. It is easy for a minister of God to deal plainly with people in the time of adversity, but when men are in their pride and jollity, to deal faitlifuUy with them
CliAP. I.
then is very difficult. That their great prosperity raised up and hardened their hearts with pride against the prophet appears plainly, if you will road .Vmos vii. 10; (for wo must find God’s mind by comparing one place with another;) there you sec the fruit of Jeroboam’s prosperity, for Amos and Hosea were contem])orary. AVhen Amos was propliesyiiig, ‘• Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saving, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear his words.” This was said of Amos, and it is likely that Hosea did not meet with better treatment. Amaziah the priest of Beth-el did this. If there be any enemies against faithful ministers, they are the priests of Beth-el, idolatrous and superstitious ministers. And what course do they take? They send to the king, to the governors; O they have consi)ired against the king, they are seditious per- .sons, factious men, who stir up the kingdom, and break the peace of the church, the land cannot bear thciiworcb. Such a message as this you see .iVmaziah sent to the king concerning Amos; he turns off all from himself to the king, and all the punishment that must be inflicted upon Amos must be in the name of the king. And mark the 12th verse of that chapter, “Also Amaziah said unto Amos, O thou seer, go, flee away into the land of Judea, and prophesy there.” We are not holy enough for you, forsooth we are idolaters, we do not worship God aright, we are no true church; get you to Judah among your brethren, and prophesy not any more here at Beth-el. AVhy? Because ‘’it is the king’s chapel, and it is the Icing’s coiu’t.” It seems llien in those times that the king’s chapel and the king’s coiu-t could not bear with a faithful prophet. And what was the ground of it, but because at this time Jeroboam pro.spered in his way, and the Idngdom was in a more flourishing condition than it ever was before. Here then was the trial of the faithfulness of Hosea’s spirit yet to go on in the work of lus prophecy.
Yet further; in that Ilosea ])io])hesied in the time of Jeroboam, it will appear that he was the first prophet that ever brought these hard tidings to them of the utter destniction of Israel. “The Lord said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash,” 2 Kings xiv. 27. Mark, there is given the reason why the Lord saved them by the hand of Jero- 1)oam, because he had not yet said he would blot out the name of Israel from under heaven; that is, the Lord never before sent any of his prophets thus plainly and fully to declare his intention to them, to blot out the name of Israel, upon their going on in their sins. So that it is clear that Hosea was the first that was sent about this message. And certainlv it was so much the harder, he being the first of all. I’or they might have said, AVliy do you come with these new things, and in so gi-eat scveritj-? who ever did so before you? AVe know if a minister come with any thing that seems to be new, if he presents any truth to you that has but a show of novelty, though it be never so good and comfortable, he finds little encouragement. Nay, if he but comes in a new way, as this verj’ exercise, because it is likely to be pursued in a way that lias been disused, it will meet with many discouragements. “What then will the threatenings of hard things, of iudgmcnts and destruction, do when they come with novelty? Surely Hosea had a hard task of this, and yet he went on faithfully with it. Thus much for the time wherein Hosea ])rophesied.
Ver. 2. The beginning of the uord of Ihe Lord hi, Ilnsea. And Ihe Lord said to Hosea,’ Go, lake unio thee a wife of irhoredoms and childreti of vhoredom.1: for Ihe land halh commilled great trhoredom, departing from the Lord.
Some from these words gather, that Hosea was the fii-st of the prophets whose vmtings have come down to us. Though it is true we cannot gather it diiectly from hence, yet it is apparent that notwithstanding Isaiah is set first, yet Hosea was before him; for if you look into Isa. i., you find that his beginning was in the days of Uzziali. Now Hosea was in the days of Jeroboam, and Jeroboam was before Uzziah. And this may be one reason why, though I intend the whole prophetical books, yet I rather begin with Hosea, because indeed he was the fh’st prophet: it is clear you see from the Scri])turc, though we cannot gather it fromjhese words in this 2nd vei-se.
But yet thus much we may gather from these words, “The beginning of the word of the Lord by Hosea,” that this was the beginning of his prophecy. And what was this beginning ‘P what did God set him about first? Mark the next words, “And the Lord said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms;” and so declare to the people of Israel that they had “committed great whoredom, dejiarting from the Lord:” the most grievous charge and most severe and temble expression of God’s wrath against that people that you meet with in all the book of God. This is Hosea’s work, and he was veiy young when first he went about it. Now, as I told you before, God sometimes calls young ones to gi-eat sen-ices; but to call a young man to go to thLs peojjle with such a message, in the midst of all their pride and flourish to contest with them thus, and to tell them that they arc chikfren oi whoredoms, and no longer the people of God, for a young man to do this! A’hy, men grown old and sodden m their sins might reason. If this indeed came from the mouth of some old prophet, reverend for his years and experience, it had been somewhat; but to come from a green-head, for an upstart to upbraid us with such vile things! But let us know, my brethren, if God send any message unto us, though by young persons, he expects our entertainment of it. A’hen God would destroy Eli’s house, he sends the message by young Samuel; but Eli did not reason thus, ’ nat, this young boy to come and speak thus malapertly to me! No, he stoops to it, and saith, “Good is the word of the Lord.”
Again, Hosea must tell them that they are children of whoredoms, and not the people of God. AMiat, for a minister when he comes first among a people to begin so harshly and severely! is it not better to comply with the people, to come with gentle and fair means, to seek to win them with love? if you begin with harsh ti’uths, surely you will make them fly off immediately. Thus many reason. Now I beseech you take heed to your own hearts in reasoning thus. >Iany have done so, and have sought to comply with the ])eople so long, till they have complied away all their faitlifidness, and conscience, and vigoiu”. AAlicn they eoinc to gi’eat men, rich men, men in place and eminence, they will comply with such; but let them have any of God’s people in their parish who are of a mean rank and poor, they comi)ly little enough with them, but are harsh and bitter to them, and regard not the tenderness of their consciences at all.
It is true, if ministers have the testimony of their own consciences that they would take no other way but what shall be for the greatest profit of their people, maintainiiip such a disposition as to be willing to undergo any sufferings to which God shall call them, they may say first when they come to a house. Peace be to this house, especially when they come to a place that has not had the means before. “But if it be to a people who act directly against the light of their consciences, a su])crstitious jieople, that cannot but be convinced, and have had many evidences, that their conduct Ls against the mind of God, and yet for their own base ends will go on and not amend; in such a case we may come with harshness at the very first So Paul gives a charge to Titus in dealing with the Cretians, who were evil beasts and slow bellies, that he should “rebuke them sharply” (so we ti’anslate it); the word is, ilfforo/jwj, cuttingly, Tit. i. 13.
“The beginning of the word of the Lord by Hosea.” The particle which is translated by signiiies in as well as bij; it is not El, but Beth, and so it is read by some, The word of the Lord came in Hosea. This expression notes the inward and intimate converse that the Lord had with the spiiit of Hosea in the work of his ministry. The Lord spake first in Hosea, and then Hosea speaks out unto the people. Some such expression we have conceVning Paid, Gal. i. 16, That Clu-ist may be revealed in me; not only to me, but m me. The more inwardly God speaks and converses with the hearts of his ministers, the more inwardly and efficaciously they are able to speak to the people. This is deep preaching, when it is ii’om the heart to the heart. ?md“mKS;”’ And so Augustme says of Hosea, be- !Sratuf.“AuB”st°” cause that which he spake was so deep, it c°v“°°S’ ‘’ ‘*■ ‘“” wTOught more sti’ongly. Hosea’s prophecy must needs be deep, for God spake in him before he spake out to the people. A^’e say that which comes from the heart will go to the heart; sm’ely that which comes fi’om the voice of God in the heart, will go beyond the ears to the hearts of people. And blessed are the people that have such muiisters who will speak nothing to them, but what has fii’si. been spoken by God in them.
Agaui in this 2nd verse he twice uses the same expression: “The beghining of the word of the Lord by Hosea;” and again, “The Lord said to Hosea;” and yet in the beginmng of the 1st verse, ‘• The word of the Lord came to Hosea.’’ “Why all this three times? With good reason; for Hosea was to come with a terrible message to the people, and to reprehend them with much sharijness, to tell them that they were the childi’en of whoredoms, and that they had departed fr’om the Lord, and he would have no more mercy upon them, but would utterly take them away. He had need therefore have an express command for what he did, and to have much evidence of the Spirit, that what he said was from God, and not any thing of his own spu’it. ATien a minister of God shall come and reprehend a people severely for then- sins, and tlu’eaten God’s judgment, let him then, if ever, look to it that he has a good wai’rant for what he saith, that what he shall deHver may be nothing but the word of God in him, the sheer word of God, without any mixture of his o-mi. It is an ordinary thing for ministers m reprehending sin, and denouncing tlu’eatenings, to mmgle much of then’ own spu-it and ^Tath. But if at any time ministers should take heed of mixing then’ own wrath, then especially when they denounce God’s wi’ath, then they shoidd bring nothhig but the word of the Lord; for it being a hard message, the spu-its of men will rise up against it. If they once see the spu’it of the minister in it, they will be ready to say as the devil in the possessed man, “Jesus I know, and Paul I know; but who are ye?” So they. The word of the Lord I know, but what are you? here is yoiu’ O’mi passion, your own humom’. O let not any think to oppose sin with sin; “the wi’ath of man worketh not the righteousness of God,” James i. 20. You that are ministers, would you have a sentence? I wUl give you one: TVIien you are called to reveal God’s WTath, conceal yoiu- own.
The scope of the prophecy is the very same as the scope of tins chapter, to declare, fii’st. The evil condition m which the ten tribes were, both in regard of thensins, and the punishment that was to be executed for their sins. Secondly, Gracious promises of mercy to a remnant; to Judah, in the Tth verse; and to judah and Israel both’, from the 10th verse to the end of the chapter.
First, God begins with conviction, to show them their sin, and the dreadfulness of it. Conviction should go before correction. Y’’ou must not presently fly in the faces of those who are under you when they cross you; fu-st Instruct them, and then correct them. God would fii’st convince them of the greatness of their sins, not by verbal, but by real expressions.- Things that assail the ear slowly stu’ and work .^,^^1^^ upon the heart, but things that are pre- unSnos demiss. stnted before the eye ai-e more operative; !j“a.”uni’<.cuS“’ and therefore Hosea must not teU them J^oSplSf’ only that they had committed whoredom, gorat ?e A?t° Poet, but must tell” them in this way; he must go and take a wife of whoredoms, and beget children of whoredoms.
In the enti-ance of the prophecy you see we meet with a great difficidty. Fu-st, a command from God, from the holy God, to a prophet, a holy prophet, to go and take “a wife of whoredoms;” not an ordinary harlot, but a most prostitute woman, “a wife of whoredoms:” as, in the Scripture phi’ase, a man of bloods, is a man who has shed much blood; and a man of sorrows, is a man who has been exercised with many son’ows; so “a wife of whoredoms,” is one who has committed vUe, notorious lewdness. Yet such a wife must the prophet take to himself, and his cliilcken must be children of whoredoms too. How can this be?
St. Austin, who had been a Manichee, havmg to deal much with Manichees, met with this objection against the Old Testament from one Faustus, a JSIaniehee: That Old Testament of yom’S, r^Ioses and the prophets, said Faustxis, is that of God? do you not find there a command to take a wife of whoredoms, and can this be from God?
Austin answers it thus: Though she Quid,
might be reclaimed; and so she might ‘tSfoSuSe be called a wife of whoredoms, from that in cKstum conjueiwhoredom of which .she was heretofore &J! ‘lcolt’ guilt)-. And so he thinks that it was a ^■^“”- ‘- -=- ‘■ *- reality that Hosea did take to himself a wife of whoredoms.
Theodoret is somewhat angry with Eorum nudnciam those who think it was not really done, “‘f”i*’f,eS’°’ but only in a way of vision. I find many Jiccre jerba hsc
,, Y, r ..., -J esse rebus destituta.
ot om- later men are of the same mmd: Theod. in hos. so Ai-ias Montanus, Piscator, Parens, ™“- “■ ‘- Tarnovius, and others think, and they explam it thus; that it is a command of God, and therefore though it had not been lawful for Hosea to have done it, yet, God commanding it, he might do it. As they instance in other cases that seem to be somewhat of the like nature, as the chilcb-en of Israel’s borrowing of the Egyptians, Abraham’s kiUuig his son, and the like.
K this shoidd be so, (and as many interpreters so explain it, it appears a thing not impossible,) we might learn thus much from it.
Obs. 1. That God’s command takes away all matter of ofl’ence. It would be a notorious, offensive thing for a prophet, a minister of God, to marry a wicked harlot; vet so far as the offence is, God’s command is enough to take it away. For the subject of offence is not duty, but indifference: any thing that is a duty to be done, we must perform it, “though it be never so offensive to others; but if it be a tiling of indifference, then we may stop. God’s command takes away all plea of offence. I speak not thus of man’s command, for men, even raagish-ates themselves, are bound not to offend their brethi-en, as well as others.
But then it may be said they should command nothing at all, for some- or other would be offended. And shall not they command because some weak ones may be ofl’ended? It is true, that which they believe in their consciences to be their duty, they are bound to com-
,VN EXPOSITION OF
CiiAr. I.
mand, and they would sin against God if they did not command it, and require obedience to it; they must do it, though never so many be offended. But in matters which they themselves acknowledge to be neither for God’s serlice or for the good of a commonwealth, the rule binds them as well as others in regard of oflcnces to forbear.
Obs. 2. That the prophet must suffer much in his credit before men, only to be serliceable to God for a further expression of his mind. Our credit, our names, and all we are or have, must lie down at God’s feet to be seniceablc to him in the least thing, if but in a way of expression of his mind, much more in bearing witness to his truth.
Obs: 3. AVe see the wisdom of God in putting the prophet in the verj- first service upon a very difficult work. It could not but be a tiling exceedingly ii’ksonie to his spirit to marry such a one, yet God commands him to do it. It is the usual way of God, when he calls any to great services, at the beginning to put them to such difficult works as shall try them, that if they go through them, then they may be confided in, that they will go through more afterward.
But we shall rather undoi-stand this in a way of lision, as others do; not that Hosea did really marrv’ such a wife, but it appeared to him in a vision, as if such a tiling were really done, only to declare what the condition of the people of Israel was at this time in respect of God: as if God should say, Ilosca, this people of Israel is to me no other than as if thou shoiddst have a wife that were the most notorious harlot in the world, and all their ehihb-cn arc to me as if thy chikken were the children of whoredom and fornication. And this I conceive to be more directly the mind of God. I will not give you my mere conception of it, but reasons why it must be so.
First, Because we find in Scripture that which is historically related was sometimes done in a way of vision. It is a usual way of Scripture to express that which is done in vision as if it were a history, as if it were really done. I will show you two examples for this: one of Jeremiah, when he was at Jerusalem, yet the Scripture speaks as if he had been at Babylon; and the other of Ezekiel, when he was at Babylon, it speaks as if he had been at Jenisalem. It is as fully related as this is here, and both must therefore needs be understood a.s in a way of vision. First, for Jeremiah, you have it chap, xiii. 4. God requires there that he should “go to Euphrates, and hide his girdle there in a hole of the rock:” but this river was a river in Babylon, and Jeremiah was not in Babylon at that time, nor in all the time of the siege, nor in the time of the captivity; neither could he go to Babylon, for the city was now besieged, and when he did l)ut essay to go a little way to Anathoth, his own town, he was seized as if he had been a ti’aitor to his country. Therefore that which is declared as a history was only done in a vision. So Ezekiel was nt Babylon (for he was the prophet that pro])hesied to the pco])lc who were earned eajitivc to Babylon; God sent a projiliet to them to help them there in their cajitivity); yet, chaji. viii. of his prophecy, l’2zekiel seems to be lproiight to Jeremiah, and he is bidden there to dig a hole in the wall to see the wicked abominations that the aneicnts of Israel did there. Now Rzekiel was not there, he was at Babylon; but it is declared as if the thing had been done really. So we arc to understand Isaiah’s going naked twenty days, and Ezekiel’s lying three hundred and ninety days on the one side, and forty-three on the other, Ezek. lv.
Secondly, That it was a vision, and not really done. We observe, it was God’s command, Lev. xxi. 7, that the priest must not marrv’ with a whore. Of all men’s wives, God is most careful of the wives of those who are In the work of the ministry, and who are church officers;
therefore when, in 1 Tim. iii. 11, but a deacon is described, his wife is described also, that she should be “grave, no slanderer, sober, and faithful in all things.” You never read that when God appoints what a magistrate’s office should be In a commonwealth, that he takes such care to set down what his wife should be; but when he appoints the lowest officer in a church, a deacon, he appoints what his wife should be too. Therefore the wives of ministers should go away with a lesson from hence, and know that God has a more special eye to them than to the wives of all the men in the world besides. God is tender of the credit of the officers of his church, and so should man be, for their discredit is a hinderance to their work.
Yea further, we read, Amos vii. 16, that it was threatened as a curse to Amaziah the i)riest of Beth-el, that his wife should be a harlot, for resisting the prophet: shall then the wife of Hosea be a whore? for Amos and Hosea prophesied both at the same time. And the Scripture saith, 1 Cor. xi. 7, that “the woman is the glory of the man.” VThat a glory would Hosea have had in such a match as this! ITie woman is the glory of the man; how? In two respects she is so. 1. Because it is a glory to a man that he has such an image, for she is from the man; and as the man, being the image of God, shows the glory of God, because he is the image of God and from him; so the woman, being from the man, and as it were his image, she is the glory of the man. 2. Because man has such an excellent creature brought under subjection to him. Man is not only made glorious by God, in that God has put all other creatures under him; but especially in this, that God has put such an excellent creature under him as the woman, for the woman is the glory of the man. This could not be here in such a match as this.
Thirdly. It could not be that it was a real thing, but a vision, from the projihecy itself. If real, Hosea must have stayed almost a whfple year before he could have gone on in his prophecy. For, fii-st, he must take to him a wife of whoredoms, and beget a child of whoredoms; then he must have stayed till the child had been born, before he could have come to the people and said, My child is born, and his name is Jezreel, and it is upon this ground that I have named him thus; and then he must have stayed almost a year more before he could have had Lo-ruhamah; and then after that he must stay almost another year longer before Lo-ammi could be born.
Foiu-thly, The expression used here is, that God spake in Hosea; speaking and appearing to him by an inward vision, as it were in an ecstasy, saith I’olanus; therefore we must understand that this wife of whoredoms whom Hosea was to many was in a way of vision. It was to signify that Israel was to God as a wife of whoredoms, and as chilfken of whoredoms should have been to the prophet if he had been married to her.
From all these reasons there is this residt, that the people of Israel were gone a whoring from God. Idolatry is a.s the sin of whoredom; and I cannot open this scripture, except I show you wherein idolatry is like the sin of whoredom. The idolatry of the church, not the idolatry of heathens, is whoredom. One that commits adultciT gives herself to another. The heathens, because they were never married to God, their idolatry is not adultery; but the people of God, being married to the Lord, their idolatry is adulteiT.
1. Adultery breaks the man-iago bond. There is nothing breaks the marriage bond lietween God and his people but the sin of idolatrj-. Though n wife may be guilty of many failings, and be a grievous trouble and burden to her husband, yet these do not break the marriage knot except she defile the mamage lied. So though a people may be guilty of notorious and vile sins, yet if they keep the worship of God pure, they are
not guilty of whoredom, but still God is married to them.
2. “SATioredom is a loathsome thing. Though delightsome to men, yet loathsome to God. Idolatiy is the same; therefore the Scripture describes the idols that men set up by a cSlVj a word which signifies the very excrement that comes from creatures, Ezek. xxii. 3. Idolaters think their way of idol worship to be very delightsome, but that which they call delectable God calls detestable, if you compare these two scriptures: Isa. xliv. 9, they call their idols “delectable things;” but in Ezek. v. 11, God calls them “detestable things.” Idolatry is a detestable, loathsome thing.
3. There is nothing causes so irreconcilable a breach between a man and his wife as defiling the marriage bed by adultery: Jealousy is the rage of a man, and he wUl take no ransom. There is nothing wherein God is so iiTeconcUable to a people as in the point of false worship.
i. Adultery is a besotting sin. “‘Whoredom and new wine take away the heart,’’ saith the prophet, chap, iv. 11; and in Isa. xliv. 19, saith God, He hath no understanding to say, “I have burned part of it in the fii’e; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?” He hath no understanding to consider this. Idolatry is a besotting sin, as well as adultery. And therefore we need not marvel, though men of great parts and abilities continue in their superstitious way of worship, for nothing besots men’s hearts so much as that.
5. AMioredom is a most dangerous sin. “The mouth of strange women is as a deep pit: ho that is abhorred of the Lord shall fall therein,” Pro v. xxii. 1-1. Oh most dreadful place to an adulterer! If there be any adidterer in tins place this day, when thou goest home turn to that scripture, and let it be as a dart to thy heart, “The mouth of strange women is as a deep pit: he that is abhorred of the Lord shall fall therein:” a sign of a man abhon-ed of God. And so is idolatry; for in 2 Thess. ii. 11, 12, God gave them over to believe a lie, that they might be damned. Those that follow the idolatries of anticlu-ist are given over by God to believe a lie. ThatKe of popery altogether is one lie. Hence it is that the popish party invent so many such strange lies, all to uphold that great lie. ^^ly is this? That they might be damned. Idolatry is a dreadful, dangerous sin. Though idolaters think they please God in and by such ways of worship, yet they are given over by God that they may be damned. If this prove to be a place that concerns those who follow antichrist, and if Rome proves to be as that scriptm-e describes her, it is a di’eadful text to all papists.
6. Harlots are accustomed to deck themselves in pompous atth-e and gaudy raiment. So idolaters deck up their idols in bravery, and lavish gold (as the Scriptiu’e speaks) upon their idols; whereas “the King’s daughter is all glorious within,” and the simplicity of the gospel will not permit such things.
7. Though women go a whoring from then’ husbands, yet stdl they retain (before the divorce) the name of wives, and then’ chUcben (though bastards) retain the ]iame of chiUben, and bear the father’s name. So idolaters retain the name of the church, and those that they beget must still be called the -only sons of the church.
But how are his children said to be childi-en of whoredoms? for suppose his wife were a wife of whoredoms, yet, being man-ied to her, wherefore should the ehildi’en be called chUtben of whoredoms?
To that is answered, 1. Some think upon this ground, because the children when they gi-ow up would follow the way of the mother, as is usual for children to do.
Therefore you need take heed how you enter into the estate of marriage for your chUdi-cn’s sake, for they wUl follow the way of the mother. Or rather, 2. Because, though they were begotten after marriage, yet they will Ke under suspicion as those that are illegitimate. The children of one that has been a harlot are always suspected, and so in repute they are the chikben of fornication: so says God, These people are to me as if their cluldren were accounted chilcben of fornication.
“For the land hath committed gi-eat whoredom.” Or, as Arius Montanus reads it. In going a whoring it will go a whoring. They to?L“”2 aSS’“” not only have, but will; they are set upon “^^’o’fJroif “iJJJj,’, it, they are stout-hearted in the way of idolatr-y. It is the land that has done it, the people of the land.
But why the land? It is a secret check to them, and an upbraiding them for theb unthankfulness, that when God gave them so good a land, the land of Canaan, that flowed with milk and honey, the land of promise, and gave it to them to nourish u]) the true worship of God, yet they made this land of God, this land of promise, to be a land to nomish up most vile idolaters.
“Departing fi’om the Lord,” from Jehovah. The more worthy the husband is, the more vile and odious the adultery of the wife. What! to go a whoring from God, the blessed God, in whom is all beauty and excellency, and turn to blind idols? AVhat! change the glory of the invisible God into the similitude of an ox that eateth gi’ass? AVith what indignation doth God speak it! O you that go a whoring after your sinftil lusts, this will lie most tbeadfully ujion your consciences one day, that it was from the Lord that you departed, from that infuiite, glorious, eternal Deity, the fountain of all good, to cleave to base, sinful, and unclean lusts.
Who is this whore? and what are the chikben that are begotten to Hosea by her?
Ver. 3. So he icent and took Gonier the daughter of Diblaim; tihich conceived, and bare him a son.
We must obey God in things that seem to be never so much against om- reason and sense.
“He took Gomer the daughter of Diblaim.” The word Gomer, noj comes from a word which signifies both perfection and defection; and so it may be applied both ways. Some apply it to perfection; that is, a harlot that was perfect and complete, both in her beauty and in her fornication. The word likewise signifies rottenness, corruption, and consumption: so indeed are all things in the world; as soon as they grow to any perfection, they begin to decline quickly to con’uption. AU but spbitual things do so; they Mideed gi’ow still higher and higher.
This Gomer we will take rather in t.. ‘■ second acceptation of it, as it signifies rottenness and consumption. AMio was this Gomer? She was D’Vat-na “the daughter of Diblaim.” The signification is, according to some, “one that dwells in the desert,” in reference to that famous desert Diblath, of which we read Ezek. vi. 1-1, noting the way of idolaters, that they were wont to go into woods and deserts, and there to sacrifice to their idols. But rather, according to most, Diblaim signifies bunches of dried figs, which were the delicacies of those times; so CEcolampadius, from which he observes, that rottenness and corruption proceed from voluptuous pleasm-es and delicacies. Though the pleasures of the flesh are very contentful to you, yet desti’uction is the fruit of them; destruction is the daughter of sensual pleasm-es and delights: so saith the Scriptm-e: ‘• If ye live after the flesh, ye shall die,” Rom. viii. 13. ““VATiose end is destruction, whose God is theb bellv, whose glory is in theb shame,” Phil. iii. 19.
But to apply it to Israel Israel was as “Gomer the daughter of IJiblaim;” that is, the people of Israel were now near to destruction, and were the daughtei-s of sensual delights, they gave themselves over to sensual pleasures.
It is the usual way of those idolatei’s who forsake the true w orslii]) of God, to give themselves up to the pleasures of the ilcsh. Sensuality and idolaUy usually go oeelher. len the peojjle of Israel sacrificed to the alves, what did they? They ate and (bank, and rose
up to ])lay; that was all then- work, and good enough for llie worshipping of such a god, a calf. You know the more we began to decline in the worship of God, we began to be more sensual; there must be proclamation to peojjle to take their sports and delights upon the Lords day; and indeed it usually accompanies defection in the way of God’s worshi]). False worship lays not such bonds upon men’s consciences for the mortifying the lusts of the llesh as the worship of God does. Therefore those men who love to give liberty to the flesh arc soonest enticed to ways of superstitious worship. Jeremiah, in chap. xxiv. 9, sets forth the state of those naughty Jews that were in captivity by the similitude of a baslict of rotten figs; which is agreea))le to this, and the more confinns this intcrra-etation, that Israel was as Gomer the daughter of Diblaini, that is, rottenness, the daughter of sensualit)’.
Thus for the mother. But now the son that is begotten of this mother is Jezrecl.
V’er. 4. And the Lord said unio him. Call his name Jezreel; for i/el a Utile u-hi/e, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.
“Call his name Jezreel.” The prophet must give a name to his son. It belongs to parents to give names to their children. Goilfathers and godmothers (as they call them) are of no use for this, or for any thing else that I know; and, in such holv things as sacraments are, we must take heed of bringing in any unuseful, any idle things.
But here we are to inquire, Fii’st, The signification of this name; Jezreel signifies the scattered of the Lord. Secondly, The reasons why the son of Hosca must be called by this name, Sxynf Jezreel. Five reasons may be given.
First, That hereby God might show that he intended to avenge that blooil which was shed m Jezi-eei.
Secondly, To show that Israel had lost the honour of his name, and was no more Israel, but Jezreel. There seems to be much similarity between the name Israel and Jezreel, but there is a great deal of difl’erence in the signification: for Israel is one that prevails with God, “the strcigth of the Lord;” Jezreel is one that is “scattered 1)’ the Lord.” Many outlive the honour of their name and reputation. These ten tribes are no more worthy to be called by the name of Israel, their famous progenitor; but now Jczi-eel, the scattered of the Loru.
Thirdly, Jezreel, to show the way that God intended to bring judgment upon these ten ti-ibes. And what was it? God would scatter them.
God brings judgment specially upon n kingdom when he scatters the people. ‘U e read, 1 Kings xxii. 17. that when Micaiah saw the destruction of .Uiab and his ])co])le lie had this vision; “I saw all Israel scattered upon the hills, as shcc]) that have not a shepherd.” There is a twofiiUl scattering; a scattering among ourselves liy (hvisions, and a scattering by the enemy one from another to flee for our lives. I’hc one part of this judgniKTit (tlic Lord lie merciful to us) is upon as alrcaJ-, a).d 111 this sense we may lie called Jezreel. Oh iioiv is our kinjidoni divided! how is it statlcred! The Lord
keep us from the other scattering, that we be not scattered one from another by being forced to flee for our lives before the enemy. It is just with God, that if we scatter ourselves sinfidly by way of division, that God should scatter us in hLs wrath to our destruction by giving us up to our enemies. If we love scattering, if we delight in di-ision, we may soon have scattering enough, there may soon be divisions enough one from another.
Foiurtldy, Call his name Jezreel, to note that the Lord would scatter them even in that ver)- place wherein they most gloried, as they did in the valley and city of Jezreel. But God woid({ scatter them even in that place in which they so much boasted.
Fifthly, Jezreel, because the Lord would hereby show that he would tuin these conceits and apprehensions that they might have of themselves quite the contrary way. As thus: Jezreel signifies indeed scattered of the Lord, but it signifies also the seed of the Lord, or sown of the Lord; and so the Jews were ready to take the name Jezreel, and would be content to own it, because it signified the seed of God: and hence it comes to signify scattered too, because that seed is to be scattered when it is sown; and hence it was that they might glorj’ so much in that name. O, they were the seed of the Lord, in an abiding condition, as beuig sown by the hand of God himself. No, saith God, you are mistaken, I do not call you Jezreel upon any such terms, because you are sown of me; but quite the other way, because you shall be scattered and eventually destroyed by me. It is usual with God to ixam those things which men take as arguments for their comfort to their confusion. Haman made a false interpretation of the action of Esthers inviting him to the banquet alone with the king, the right interpretation of it had been that it was to his destruction. And so here; whereas they might make such interpretation of Jezreel, as that they were the seed, the sown of the Lord, the true interpretation is that they are the scattered of the Lord.
All these five reasons you have either in the nearness of the name Israel with Jezreel, or otherwise in the words that follow after.
“For yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu.” Here now we come to that which is the main part of this scripture; and these four questions are of great use, and will tend much to edification.
I. What is this “blood of Jezj-eel” that God will avenge?
II. Why God “will avenge the blood of Jezreel upon the house of Jehu?”
III. AMiy is it called “the house of Jehu,” and Jehu alone, without the addition of the name king, as it is usual in othei-s, as Hczckiah king of Judah, and such a one king of Israel; but here only the house of Jehu?
IV. A^^lat is this “little while “bod speaks of? yet a little while.”
The words arc read and passed over ordinarily, as if there was little in them; but you will find that they contain much of the mind of God.
I. AXTiat was the ‘-blood of Jezreel” that here God threatens to avenge? You may read the historv’ of it in 2 Kings ix. 10, 11. It was the blood of the house of Ahab, the blood of Jezebel, the Vdood of the seventy sons of .lhab, whose heads the elders of Jezreel sent to Jehu in baskets. This was the blood that was shed in this place, which God saith he will avenge. God will certainly avenge blood; and if God will avenge the blood of Ahaf), he will surely avenge the bhiod of Abel; if the blood of Jczelicl, then sumv the blood of Sarah; if the blood of idolaters, then the blood of his saints. What vengeance then hangs over antichrist for all the blood of the saints that has been spilt by him! The scarlet whore has dled liersclf with this blood; vca, and
Vengeance will come for that blood of cm- brethj-en which hath been shed in Ii’eland, upon those who have been instrumental in it, gi-eat or small: certainly the righteous God will not suffer that wicked and horrid work to go unavenged, even here upon the earth. Let us wait a while, and we may live to see that time wherein it shall not only be said by the voice of faith, but by the voice of sense itself, “Verily there is a God that judgeth the earth.”
II. “Why will God “avenge the blood of Jezreel upon the house of Jehu?”
Indeed this at fii’st sight is one of the strangest things we have in all the book of God. Compare it with other scriptm-es, and nothing appears more singular than that it should be said that the Lord would avenge the blood of Jezreel upon the house of Jehu. For in 2 Kings is. 7 you find that Jehu was anointed by the Lord on purpose to shed that blood. He had a command fi-om God, he was bidden to go and shed it, and the holy oil was poured upon liini for that end, that he might shed that blood; yet now it must be avenged, and avenged upon the house of Jehu. Yea, chap. x. 30, God said, because he had shed the blood of the house of Ahab in Jezreel, he woidd reward him for it, and that his children to the fourth generation should sit upon the throne of Israel and govern that kingdom. But that which Jehu was anointed and commanded to do, that for which God afterward rewarded him for doing, now God says he will avenge, and avenge it upon his house. ‘What are the reasons of this? There are three reasons why God would avenge this blood upon the house of Jehu.
1. Because though Jehu did it, yet he looked at himself and his own ends rather than at God in it; his aim was to get the Idngdom to himself, but he never aimed at God in the work, therefore God says he will avenge it upon his house.
2. Because though he did that which God set him about, yet he did it but by halves. Indeed he destroyed Allah’s house, but he should have destroyed Ahab’s idolatry too; but he omitted that, and therefore now God comes upon him.
3. Yea, though he was made Ahab’s executioner for his idoIatiT, yet he proved Ahab’s successor in his idolatry. He was God’s rod in punishing Ahab, but he continued in the sins that Ahab committed; therefore now God saith he “wUl avenge the blood of Jezreel upon the house of Jehu.”
From hence we have most excellent observations that spring natiu-ally, as a fountain bubbles up li-esh and springing water. I wQl only show them to you, and so pass them over.
Obs. 1. That a man may do that which God commands, and yet not obey God. He may do that which God would have done, and yet not please God. He may do what God requires, and yet serve himself therein, and not God.
Ohs. 2. A canial heart is contented to go so far in God’s commands as wUl serve his own turn, but there he stops. So far- as might serve the elevation of Jehu to the crown of Israel, to settmg him on the tlu-onc, so far he goes in the way of God’s command, but no farther. Such a heart is like the hand of a rusty dial: suppose the hand of a rusty dial stand (as now) at ten o’clock; look upon it, and it seems to go right, but it is not from any inward right state of the clock it does so, but by accident; for stay tdl after ten, and come again at eleven or twelve, and it stands still as before at ten. So let God command any thing that may hit with a man’s own ends, and be suitable to him, and he seems to be very obedient to God; but let God go on further, and reqiui-e something that will not serve his turn, that ■n-ill not agi-ee with his own ends; and here God may seek for a servant; as for him, he will go no farther.
Obs. 3. God knows how to make use of men’s parts and abilities, and yet to punish them for their wickedness notwithstanding. Jehu was a man of a brave and valiant spu-it, full of activity and com’age, and God would make use of this for the destruction of the house of Ahab; yet Jehu must not escape. INIany men have excellent parts of learidng and state policy, which God may use for pidling Aovra his proud adversaries; yet God may pimish them afterward notwithstanding. Many that have but weak parts, and can do but little, shall be accepted of God: and others that have strong parts, and can do much, shall be punished by God. ye read, Rev. xii. 16, “the earth helped the woman;” yet, chap. xri. 1, the vials of God’s -ni-ath were poui-ed forth upon the earth: men may be useful for the public, and yet not freed fi’om the -oTath of God.
Obs. -i. The Lord knows how to make use of the sins of wicked men to fui’ther his own comisels; yet no excuse to them, but his curse will come upon them at last for those sins. God knows how to make use of the proud heart and ambitious spirit of Jehu to fulfil his purpose against the house of Ahab; and yet afterwai’d, when God has done with him, he comes agamst Jehu with a judgment. There are many whose strong lusts God overrides for himself, and overpowers for the furtherance of his own ends. Many a scholar who, through the mere pride of his heart, will study hard and preach very often and well, God makes use of for the good of others, and yet the minister may be damned himself.
0/is. o. God may sometimes rewai’d a work in this world, yet may cvu’se a man for the work afterward. Many there ai’e who perform some outward service for God, and perhaps rejoice m it, and think that God must ,needs accept them: they have been excellent men in the commonwealth, they have stood for mmisters, they have been forwai’d m a good cause. Well, thou hast done these: has not God rewarded thee? Hast thou not health and strength of body. Look upon thy estate; art not thou blessed there? look upon thy table, thy wife and chQdi-en; art not thou blessed there? Thou hast thy penny for what thou hast done. But yet, after thou hast had’ thy pay here in this world for what thou hast done, God may ciu’se thee hereafter even for the sinfulness of thy heart in that work which for the matter of it was good. God may reward thee for the matter, but curse thee for the manner of thy work.
Obs. 6. It is a most dangerous tiling for men to subject the works of God, especially the public works of God, to their avm base ends; God ^•iU be sm’e to be even with them for that. The more excellent any work is, the more dangerous it is to subject it to a lust. It is an evU thing to make meat, and druik, and clothes scrriceable to om’ lusts; but to make public services to God stoop and bo serviceable to your base lusts must needs be grievous mdeed. It is accomited bui-den enough for the basest servant to be serdceable to some base lust of his master; but if the master shoidd make his wife serviceable to his filthy uncleanness, oh what a vUlany were that! So I say, the greater the thingis any man makes serviceable to his lust, the more vile and the more dangerous is the sin. Hearken to this, you that are professors of religion. The di’unkard makes beer serviceable to his lust, and he shall be danmed for that: but you make the worship of God, prayer, and hearing, and fasthig, serriccable to your lusts; oh what shall become of you! A base wTetch, that sits tippling in an alehouse, you account vile, but it is a poor creature that he subjects to his base lust. A minister or a magistrate subjects things of a higher natm-e to then- lusts: oh this is exceeding vile. We had need, my brethi-en, all pray earnestly for those whom God employs in public works, that they may not onlv have strength to assist them, and success in them,
but that they may have hearts to give God all the glorjof them; for though they may do never so worthily for God in the diurch or in the commonwealth, yet if they be not careful to give God all the glory, God will curse them at last notwithstanding.
Obs. 7. When but half the work is done, God curses the whole for our neglect of the other half. Jehu does somewhat which God commanded him, but not all. I remember Calvin upon this place likens Jehu to king Henry the Eighth: Henrv’, saith he, east off some degree of popery so far as would serve his own turn, but there were the five articles in force still, for which many suffered at that time; and so he was like Jehu in that. God will be served with the whole heart; for all our good is in God, and therefore all om- hearts must make out after God. God must have perfect obedience in the desire and endeavour, or else he will have none. Certainly that which must make any man acceptable, is not so much that there is somewhat done, but that that whidi God commands is done, or done in regard of the endeavour; for that indeed will be acceptable: though we cannot do all at once, if we bring somewhat to God as a part, and acknowledging the whole debt, work for the remainder, it will l)e accepted. As suppose a man owes you one huncb’ed pounds, and brings you but fifty in part of jiaj-ment, yet if he acknowleiige the rest, and promise the jiajTnent of it, if you know he will be foitliful in the payment of the other, you will accept it; but if a man bring you fourscore pounds in lieu of all, you will not accejit it. So it is here; hypocrites say they cannot be ])erfect in this world, and so think to put off God with a little. It is true, if thou hadst an upright heart, and didst bring God but part and labom- after the whole, lie would accept it; but if thou bringest him ten times more than a smcere Iieart can bring him, it will not be acceptable, no, not ninety-nine pounds will be accepted, if brought instead of the whole. God must have a man according to his own heart, such a one as David: you know what was said of iJavid, “I have found a man after my own heart, that shall fulfil all my wills;” for the word is plural in the original, not all my will, but all my wills.
Obs. 8. Jehu (Ud but half, and the worst half too, and therefore God comes upon him. For the great care of Jehu was only to reform things in the state and kingdom, and therefore that indeed lie did thoroughly; he transferred the government from the Iiouse of Ahab, and set up another government. But for the matter of the worship of God, he cared not what became of that. Still the calves continued in Dan and Bethel. He took no care that the people of Israel should go up to Jerusalem, the place that God had appointed to worship him in a right way. This is that for which God thus cureed him and his house. It is a very evil thing in reformers, who have power in their hands, to be more careful of the state than of the church; to be more solicitous about affairs in civil jjolicy than in religion; to be so afraid to meddle with religion, because of hinderances and disturbances in civil jiolicy, that they sacrifice religion for it: this is an evil thing and a bitter. Or if they reform the church, yet to reform only that which is notoriously evil and vile: so far Jehu went; he destroyed the priests of Baal, but not the priests of Dan and Bethel; tlic idols of Ba.al were destroyed, but the idols of Dan and Bethel were retaine<l.
.^^^ It is the speech of the philosopher in his
f,li 17Tiuplti. politics, when he gives a rule of ])olicy, ,vr,.,. „. I. ,. c.. pip ^.^j.^ j. jjjyjijp thiiirrs must bc first;
and that is the best policy. Politicians must tnist God in the way of policy, and take care of divine things first. Yea, and go to a thorough reformation too; for Jehu did something in religion, but left other things, therefore God cursed him. Men must take heed of
betraying the cause of God for the maintenance of state policy; let them be never so excellent in their way, yet if they do thus, God will blast them.
Obs. 9. Men can see the evil of sin in others, rather than in themselves. Jehu saw the danger of that wicked and abominable sin of idolatry in others, but he coidd not see it in himself. “What peace,” said he to Jorani, “so long as the whoredoms of thy mother Jezebel “continue? Wiat peace? Then what peace, Jehu, so long as the whoredoms of Israel continue afterwards? This is common, my brethren, for men to see e”il and danger in the sins of others; but when they come to themselves, to be blind there! to inveigh against the sins of other men, when they seem to be far off fiom them, or that they cannot make use of them; but when they can make use of them, then to embrace them. Thus it was with Saul; he was exceedingly severe against witchcraft, all the witches in Israel must be put to death; but in his hour of need Saul himself goes to the witch of Endor.
Obs. 10. Those ways of sinful policy, by which many think to raise theii- houses or themselves, are the means to ruin them. Jehu thought, by retaining the calves in Dan and Bethel, to preserve the kingdom to his posterity, and this proved the ruin of his posterity. He that walks uprightly walks surely.
06*. 11. Let tlicm who punish the sins of others take heed what they do, lest they be found guilty themselves; for if they be found guilty, God pvill plague them, as if they did the greatest act of injustice. God punishes Jehu because he continues in the same sin that Ahab was punished for. This is of excellent use, especially to magistrates; and indeed it is a dreadful place to magistrates, if considere(L As for instance, suppose a magistrate should take away the life of a man lawfully for that for which God would have him take it awav; yet if this magistrate shoidd be guilty of the same sin, or that which amounts to the same sin, God will avenge himself upon this magistrate as upon a murderer: as here, God avenges himself upon the house of Jehu as for murder, yet Jehu was a magistrate, and this was conmianded Jehu by God himself. So supnose a magistrate fine a man for any evil, and that justly; vet if he be guilty of the same himself, God will deal with this magistrate as if he robbed by the highway-side, and took away a man’s money by violence. It is apparent out of the text. Certainly, my brethren, great wrath and vengeance hangs over the head of wicked maisti-ates. All this you learn from what is here said, that God “will avenge the blood of Jezreel upon the house of Jehu.”
III. “Why is it called “the house of Jehu?”
The house of Jehu is his posterity, or family who were to succeed. Though it was to the fomth generation till God came against them, vet the posterity of the ungodly, especially idolaters, shall suffer for their fathers’ sin.’ It is very observable, that God in no other commandment but the second tlu-eatens the sin of the fathers ujion the chiKben. The reason is this:
That commandment forbids images, and superstitious worshippers, above all men, are strengthened by the hadition of their fathers. Our fathers did thus and thus, and what shall we be wiser then our forefathers? We have now a company of upstart men, and they will be wiser than their ancestors. Because superstitious worshijijiers harden themselves so much from the example of their fathers, therefore in that very commandment against making and worshipping of images God threatens to visit the sin of the fathers upon the cliildi’cn, and in no other.
What, the huiise of Jehu, after Jehu was dead! how can that be? Yes, as a prince that has to punish two traitors, both of whom have deserved death, but the prince is inclined to show mercy. Against the one there
comes this accusation, This man’s father was a traitor, and his grandfather and his gi-eat gi-andfiither were traitors. Then let him die, saith the prince. But of the other, that is guilty of as much as this man was, it is told the king, Sir, this man’s father perfonned excellent service for the commonwealth, not one of his house but was a loyal person. This man is spared, though he deserveth death equally with the other for the same treason; and the king is just in this. The first man may be said to die for his fathers’ sin; that is, he would not have been executed if his forefathers had not been in the fault. Take heed what you do in the com-se of your lives; if you regard not yourselves, yet, for yom- chikben’s sake, leave not a curse behind you u])on your offspring; look upon them, pity them. Though you youi’selves may escape in this world, yet you may leave the inheritance of your sins unto yomchilcb-en. Pity yom- children, that they may not have cause to curse the time that they were born of such parents, and wish that they had rather been the offspring of dragons, and a generation of vipers, than to be bora of such parents that have left them a ciu’se for an inheritance. It had been better if you had not left them a penny, than to leave them to inherit the cur.sc of your wickedness.
“Upon the house of Jehu.” The house of Jehu fares the worse for Jehu. Those who desire to raise and continue the honour of their houses, let them take heed of ways of wickedness; for wickedness will bring dolm any family whatsoever. But why is it “the house of Jehu,” without any addition of Jehu the king, as in other cases it is usual? Hereby God woidd give a check to Jehu, and bid him look back to the meanness of his birth, for Jehu was not of the kingly race: yet how unthankful was he, who was raised from the dunghill, thus unworthily to depart from the Lord! You whom God has raised up on high to great honours and estates, look back to the meanness of your beginning, from which God has raised you, and laboiu- to give him an answerable return of oliedience. Those who will not give God the glory of their honours and estates, it is just that theii’ honours and estates should be taken from them.
IV. ■^^1at is this “little while” God speaks of?
“Y’et a little while.” This is to be understood either in reference to Jehu, or in reference to the house of Israel. “Y’et a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.” It was a longwhile before God came upon the house of Jehu, still he saith, yet but a little while, I will stay but a little longer ere I avenge the blood of Jezi’eel upon the house of Jehu. It was now the third generation since Jehu committed those sins, nay, it will appear that it was above a huncb-ed years from the sins of Jehu to God’s avenging the blood of Jezreel upon his house: for Jehu reigned twenty-eight years, his son Jehoahaz seventeen years, and Jehoash his son sixteen years, and Jeroboam his son forty-one years, and then in the days of Zachariah, the son of this Jeroboam, God came to avenge this blood, which was above a huncbed years, 2 Kings X. 36; xiii. 1, 23. Oh the patience of the Lord towards sinners! But though he stayed long, he saith, “yet a little while.”
Obs. 1. That God sometimes comes upon sinners for their old sins. Sins a long time ago committed, and perhaps forgotten by you, yet remain, are filed and recorded in heaven above a hundred years after the commission. It is likely that these sins of Jehu were forgotten, yet God comes now at last to avenge the sins of Jehu upon his house. So he did for the sins of ]Ianasses, and for the sins of Joseph’s bretlu’en. It was twenty-two years before they had their consciences troubled, and then say they, “We are verily guilty
concerning our brother; therefore is tlus distress come upon us;” and now (saith Keuben) “behold also his blood is reqidi-ed,” Gen. xlii. 21, 22.
Look to yourselves, you that are young, take heed of youthful sins. Y’outhful sins may prove to be the terrors of age. Perhaps you think it was a great while ago, when you were a young man, that you were in such a tavern or in such a joiu-ney, and committed such and such sins. Have you repented for them? have you made your peace with God for them? Though you were then young, and did not fear the wrath of God to come upon you; yet now you are old the wrath of God may come upon you for sins committed in your ajjprenticeship. ‘• A sinner being a huncbed years old shall be accursed,” Isa. lxv. 20.
Obs. 2. A long time after the floui’ishing of a nation God may reckon with it in ways of judgment. “Y’et a little while, and I will cause to cease the kingdom of the house of Israel.” This nation had continued a pompous, successful nation, though idolati’ous, for about two hundi’cd and sixty years before that ^^Tath of God came upon it which was here tlu’catcned. This may make us look back to the sins committed in the days of Henry the Eighth, and of Queen Mary. Let us not plead from our forefathers for the maintenance of superstitious worship, but let us look to the sins of our forefathers, and bewail them before the Lord, for God may come upon a nation for former sias after it hath flourished a long time. Y’ou ask me, Was it really but a little while from the beginning of this prophecy till the ceasing of the kingdom of the house of Israel? No, my bretlu-en, it was many years. And it is very observable, that fi’ora the beginning of this prophecy, which was in the end of the reign of Jeroboam, to the fulfilling of what was here threatened, viz. to the ceasing of the kingdom of the house of Israel, it was seventy-six years. For, from the end of this Jeroboam, spoken of ver. 1, unto the time of Hezekiah, was seventy years, and in the sixth year of Hezekiah Israel was destroyed by the king of Assjiia; and yet God saith here by Hosea, “yet a little while.”
Obs. 3. Seventy-six years are but a little while in God’s account. Sinners think, either in ways of judgment or mercy, a little while to be a great while. If God defer mercy seven years, it is a gi’eat while in our account. We think our parliament has sat a long time: how long? Almost two years. A gi’eat while! We think every day a great while, but seventy-six years, yea, a hinidred, a thousand years, are but as one day unto God. So for judgment: a sinner, if he has committed a sin seven years ago, he thinks it is a great while, and he has not heard of it, therefore surely it is forgotten. But what if it be seventy years ago? You that are sinners of seventy years old, all is but a little while in regard of God.
Obi-. 4. The apprehension of a judgment just at hand is that which will stir the heart and work u])on it most. “Y’et a little while,” and God vnW cause the kingdom to cease; therefore if ever you repent, repent now, for it is but a little while ere God will cause the kingdom to cease. The apprehension of a sinner to be u])on the brink of judgment, beholding his poor soul ready to launch into the infinite ocean of eternal destruction, and to lie vmder the scalding ckops of the wTath of the Almighty; this works upon the heart indeed. It is the way of the flesh and the devil to put far from us the evil day, to make us believe the day of death is a great way off. But it is the way of God to exhibit things present and real; and in this consist the efficacy and power of faith to make things future as if present. We say in nature there must be a contiguit)’ and nearness between things that must work. So we must apprehend a nearness between the evil that is to come upon us and ourselves, that so it may work upon our hearts.
AX EXPOSmON OF
An excellent scripture you have to this purpose in 1 Kings xiv. 14; where the Loril threatens to “raise him up a king over Israel who should cut off the house of Jeroboam that day: but what?” (he immediately recalls his word:) “even now:” you may think the day a great way ofl’, but it is “even now;” and therefore now come in, return and repent. O sinners, consider that your danger is now; not only in that day of C’luist: but what P even now, it may be at hand.
Obs. 5. God suffers some sinners to continue long, others he cuts off speedily. Jeroboam had continued above forty years in his sin, but now Zachariah his son, upon whom this threatening was fulfilled, continued but six months. Perhaps he thought to escape as long as his father. No; though the father continue old in his sins, if the son presume to follow his steps he may be cut off presently.
“And I will cause to cease the kingdom of the house of Israel.” Kingdoms and monarchies are subject to change. “V^’hat is become of all the glorious monarchies in the world? how hath the Lord tossed them up and down as a man would toss a ball! IdolatiT is enough to destroy the greatest monarchy in the world.
But there is some instruction in the elegance of the word ‘nswni “and I will cause to cease.” It is a metaphor (according to some) taken from instruments, that a man uses for a while, and when he lias done with them, either hangs them up against a wall and rcgaids them no more, or else brings them to the fire to be biuTied. So saith God, “yet a little while, and I will cause to cease,” &c. As if he shoidd say. Indeed there was a time wherein I made some use of the rent between Judah and Israel, and of this kingdom; but I have done with that use, there is an end of it, and now
1 will cause to cease the kingdom, I will take them away, they shall be to me as an instrument not to be used any more, or for the fire. When the Lord has any use of a pcojile, or of any particular men to do him service, he will preserve them, though they are wicked; and when he has done with them, he either lays them aside, or else brings them to the file. A husbandman, so long as he can use thorns to stoj) a gap, he destroys them not, but when there is no further use for them, he bruigs them to the fire: so God here, “I will cause to cease the kingdom of the house of Israel.”
But how and where will God cause to cease the kingdom of Israel?
Ver. 5. .-Ind it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.
By “breaking the bow,” is here meant the blasting and Winging to nothing all the sh’cngth of their warlike power, all their arms and ammunition; for the bow was a great warlike instniment in those days; therefore, in Psal. xlvi. 9, “He maketh wars to cease; he breaketh the bow, and cutfeth the spear in sunder.”
But here, by “breaking the bow,” something more is meant. There is this particular reason why the bow is instanced here, because, whereas Jehu did many memorable things in his warlike affairs, yet none more than that he did by his bow. Mark that place,
2 Kings ix. 24, “And Jehu (b-ew a bow with his full strength, and smote Jehoram between his arms, and the aiTow went out at his heai’t.” So that the victory that Jehu obtained over the two kings of Israel and Judah was by the bow especially. ‘Yhat observe we from hence?
Obs. 1. That even in those things wherein mcked men have been most prosperous and successful, God will curse them, and let out his wrath upon them.
Obs. 2. Carnal hearts tmst much in their warlike weapons, but they are nothing when God breaks a people’s strength. “Break the bow,” Wast all the
power of their ammunition. God has the power of all ammunition. The Lord is called the Lord of hosts, and he delights much in this title, first, because God has not only the power over ammunition and all warlike weapons, so that they cannot be used but by him; but secondly, because when they are used, they can have no success at all but by him: and so the Lord is the Lord of hosts in a peculiai- sense. He is the great General of all ai-mies, more than all other generals, for the success of all depends upon him. My brethren, why then need the church of God fear the strength of weapons, the bow, the cannon, or all the ammunition of the enemies of the church, seeing our Lord is the Lord of hosts? No weapon can be used or have success but by tills Lord of hosts: he can break the bow, though of steel, when he pleases, and can give his ])eoplc strength to do so too. For this you have an admirable promise, Isa. liv. IG, 17; “Behold,” (saith God,) “I have created the smith that bloweth the coals in the fire, and bringeth forth an instrument for his work; and I have created the water to destroy. No weapon that is formed against thee shall prosper.” ‘What need the church fear then? God breaks the bow when he pleases; for as God has a providence over all the things m the world, so he has a specialty of providence to order battles, to give the victory not to the strong or to the multitude, but sometimes to the weak and few, even as he pleases. And therefore he is the Lord of hosts, because though his providence is general over all creatures, yet there is a specialty of providence exercised by God in warlike affairs.
But what was this valley of Jezreel?
It is worthy our time to inquire after this valley, in which God will break the bow of Israel. There were two places called Jezi-cel, the one belonging to Judah, Josh. xv. 56, the other belonging to Israel, Josh. xvii. 16; xix. 18. Jezreel was a fruitful valley, ten mUes long, and by it there was a famous city built, which, in Ahab’s time, was the metj-opolis of the kingdom, in which was a glorious tower, from whence they might see over Galilee and Jordan. Now there were two gi’cat cities that belonged to the ten tribes, Samaria and Jezreel; as we in England have two principal cities, London and York. But this Jezreel was the most fortified, in which they put much confidence, yet God saith here, “He will break the bow of Israel in the valley of Jezreel;” that is, in that verj- city which they accounted the great strength of their kingdom, there he would break the bow of Israel.
06*. 3. Fortified cities cannot help when God comes out against a people. If we can fortify our cities against sm, we may soon fortify them against an enemy. If sin once get in, the enemy will quickly follow. “AH thy sti-ong holds shall be like fig trees vnth the first-ripe figs: if they be shaken, they shall even fall into the mouth of the eater,” Nah. iii. 12. With the least wind, like the fii-st-ripe figs, all your strong holds shall fall; yea, “thy people in the midst of thee are women: the gates of thy land shall be set wide open imto thine enemies: the fire shall devour thy bars,” ver. 13. You see what the valley of Jezreel is, and the meaning of it.
But why will God “break the bow of Israel in the valley of Jezreel?” There are these two reasons for it: 1. Because God would deal with this people of Israel as judges deal with malefactoi-s; hang them up where their fact was committed, as we see some hanged up in chains near to the city, at or about the place where their villany was done. So in Jezreel was shed the blood of Jezebel, and the blood of the seventy sons of Ahab, and the blood of Jehoram, and there will God break the bow. Hence guilty consciences arc often afid to go near the places where they have committed wickedness, because they fly in their faces, for fear God should come upon them where the crimes were peqietrated.
But, 2. He “mil break the bow of Israel in the valley of Jezreel,” that is, in that fortified place in which they so much gloried.
Ubs. 4. Even in the place in which a kingdom most glories, and seems to trust most in, God many times comes and breaks the kingdom in that very place. “Ai’t thou better than populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was fi’om the sea?” Nah. iii. 8. Mark, a people just like England in this ease. AATiat! we overcome by the enemy? we that have the seas for om- wall, and such a multitude of people amongst us? These have been and still are the two pleas which England uses for herself, because ompeople are many, and we have the seas for a wall: but “art thou better than popidous No? Yet was she carried away, she went into captinty,” ver. 10. Thus the prophet pleads with them.
But fm-thcr; These trusted in Jezreel, they seemed to scorn the prophet. What! the kingdom of Israel cease! what think you of Jezreel, such a strong place as that? Just as we shoidd say, TVTiat! an enemy come to us! what say you to London, a brave city, a strong city? “What say you to the ammunition, to the militia, to the strength that is there? Ai-e the)- not able to resist all that can come agamst it? Have we cause to fear danger? It is true, the kingdom has cause to bless God for London, and London has not yet been” the valley of Jezi’eel,’’ but Israel, the strength of the Lord, and has prevailed with God, as an instrument: and therefore we bless God for the protection we have had. But yet let us not trust in it, for even in London, in the valley of Jezreel, the bow may be broken; and God knows how to bring things about, so as to make the ammmiition of London to be broken in pieces, and turned against its people: O, therefore, do not trust here. Only let it be yom- care, ye people of this city of London, that you prove not the valley of Jezi-eel, and then we shall do well enough, oiu- bow shall not be broken. ‘UTiat attempts have there been to make London by this tmie the valley of Jezreel, that is, a scattered valley, and to bring divisions into this city, that it might be a scattered people! And woe to the kingdom if this had been effected! better these men had never been born, than that they should have had success in that horrid enterprise. O London, now the blessing of God is over you, the means of grace abundantly among you, the eyes of the kingdom are upon you; take heed you be not the valley of Jezi’eel; your divisions will cause gi-eat thoughts of heart: continue you united one to another, and then you are as one Israel of God, the instrument of God for om- sti-ength.
Thus we have done with the mother and with the fu’st son.
Ver. 6. And she conceived again, and bare a daughter. And God said unto him, Call her name Lo-rwiainah: for I tcill no more have mercy upon the house of Israel; but I will utterly take them away.
“She conceived again.” This conception sets out also the estate of Israel in regard of her sm and miser)’: sin is fruitfid, and what does it bring forth? Parents bring forth a lilceness to themselves, and so does sin; and what is that? nothing but ruin and misery.
This second child is a daughter, denoting the weakness of the ten tribes at this time. They were gro^-n effeminate in regard of their’ lust, and the baseness of their spu-its; and in regard of their strength also they were weak like the female sex.
There are tlu’ee estates of the people signified by the thi’ee chikh’eu of Hosea; fu’st, then- scattered estate, and that was signified by Jezreel, the first son; and the story of that you have 2 Kings xv. 9 — 19, where you
may read their woeful seditions; for Zachariah reigned, but six months, and then Shallum slow him, and reigned in his stead, and he reigned but one month, for Menahem came and smote ShaUum and slew him, and reigned in his stead: so here were nothing but murders and seditions amongst them. A scattered people.
The second state of the people of Israel v.as their weak condition, signified by this daughter; and the liistoi-y of that you have from ver. 16 of that chapter onwards, where, when Pul the king of AssvTia came against Israel, Menahem jielded to him his demand, gave him a thousand talents of silver to go from him, and laid a tax upon the people for it. Here they were brought into a very low and v.’eak condition. And aftei-wards this lung of Asspia came to them again, and earned part of them into captivity.
The thii’d child was Lo-ammi; and the history of the state of the people signified by that you have in 2 Kings xra. 6, where they were fully earned away, and wholly rejected for ever. And because they were a little before that time grown up to some strength more than formerly, therefore this last was a son. We are now to speali of the second.
“She conceived again, and bare a daughter.
From the intei-pretatiou I have given, this denotes the weakness and effeminacy of the people at this time, a little before their ruin.
TVTien the manliness, and courage, and vigour of the spu’its of people are taken away, they are under a fearful judgment and near to ruin. Even when then- men shall be as women, as Nah. iii. 1 3; when there shall be such baseness of spmt in people, that for the enjoyments of then’ present ease and quiet they yield to any thing. So it was -with these, and their effeminateness was showed,
1. Allien the king of Assj’ria came to them, they v-ielded to any terms he would appoint; and when the taxes were laid upon the people, they inquired not whether they were just or no, but merely for their peace and safetj’ paid them. We must take heed of brmging oui’selves into ti’ouble, we had better pay this than ventiu’e the loss of all; we must not displease those that are above us, we know not what hard things may follow; it is our wisdom, though things are hard, and we complain the taxations are heavy, to suffer something. They had rather have a little, though with baseness, than venture any thing for fiu:ther peace and Kberty for themselves and then’ posterity.
2. The efleminateness of their spirits was shoA^-n in this, that they were willing to submit to the government of most vile miu’dercrs, without any inquii-ing after them, or taking any com-se to find out then’ murders and -ndckedness. Zachariah was slain by Shallum; then came Menahem, and he kiUcd ShaUum; after Menahem reigned Pekahiah, and against liini conspired Pekah, the son of Rcmaliah, and smote him m Samaria, and with him killed fifty men, and reigned in his room; then came Hoshea the son of Elah, and made a conspu’acy against Pekah, and slew him, and reigned in ms stead. Here were miu’derers upon murderers, and yet the people all this while bow down then’ necks, and look not after these tilings: They have gotten power in then- hands, and we must take he-ed of inquiring after those things that are above us, it will displease them, we had better be quiet and hold oiu- peace: and so they bowed then- necks to the yoke. Such hon’ible guUt of mm’ders must not be questioned, because the murderers had got power in their hands. Then’ cowardly, timorous spu’its were much like the temper of Issachar: “Issachar is a strong ass coucliiug down between two bm’dens: and he saw that rest was good, and the land that it was pleasant; and bowed his shoidder to bear, and became a servant unto ti’ibute,” Gen. xlix. 14, 15.
ClIAP. 1.
And when men’s spiiits are effeminate with respect to the civil state, they quickly grow so in regard of their consciences, and religion too. Purity of religion in the church cannot stand long with slavery admitted in the state. We read, Itev. iv. 7, of four ages of the chui’ch set out by four living creatures: the thuxl li’ing creatui’e had the face of a man, and that was to note the state of the church in the time of reformation; they began then to be of manly spirits, and to cast off that yoke of bondage which was upon them, to inquire after what liberty God had granted to them. Not like those we read of, Isa. li. 2.’5, that would obey such as would say to their souls, ‘• Low down, that we may go over.”
This, my brethren, was the condition of many of us; there has been that cffeminateness of spirit in us that we have bowed down our necks, yea, our souls, to those that would go over us; yea, as it is in Isa. li. 23, they made themselves the very street to them that went over them, their very consciences were ti-amplcd upon by the foot of pride, and all for the enjoyment of a little nutward accommodation in their estates, in their shops, and in their trading; O, they dare not venture these, rather yield to any thing in the world. And traly we were ah-aid, not long since, that God was calling us by tho name of this daughter Lo-ruhamah, for our cffeminateness of spirit; that the Lord was departing from om’ nation. But blessed be God, that now there is a rising of spirit among us, especially among oiu- worthies in parliament; and their warmth, and vigour, and life have put warmth, vigour, and spirit into the whole kingdom. Now our kingdom will never bow doni and submit their consciences, nor estates, nor liberties, to the foiTiier bondage and oppression. No, they had rather die honourably than live basely. But why do I make such a disjunction? Die honourably, or live basely! Had we spii-its we might free ourselves and posterity from Uving “basely, and we need not die at all; for the malignant party has neither spirit to act nor power to prevail; if’ we keep up our spirits and are strong in the Lord, we ore safe enough, we shall not have our name Lo-ruhamah, but Piuhamah; the Lord will have mercy upon us.
In 1 Kings xiv. 15, God threatens to smite Israel, that they shall be “as a reed sliakcn in the water j” and mark what foDows, and then “he shall root u]) Israel out of ’ this good land, which he gave to their fathers.” If this judgment be upon England, that our spirits be shaken as a reed with the wind, that we bow and yield to any thing in a base way, the next may justly follow, that the Lord may root us out of this good land. As Israel grew effeminate before their destruction, so do Judah also before theirs: Isa. iii. 2, 3, when God intended judgment against them, you may observe that lie took away “the mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, the captain of fifty, and the honourable man, and the counsellor;” men of truly noble spirits were removed, tlieu’ nobles became vile and sordid, and yielded to any humours and lusts, then they were near ruin; and ver. 12 saith, ‘women rule over them:” for women that have manly spirits to rule is no judgment at all, but for women of revengeful spirits to rule over a nation is a most fearful judgment. But so much of the first, that it is 8 daujriitia: born to Hosea.
‘What is this daughter’s name? Call her name “Lo-ruhamah,” either not beloved, or one that has not obtained mercy, for God’s mercy proceeds from his love.
“I will no more have morcy,” or, I will add no more mercy; noting that God had showed abundance of mercy to Israel before, but now he declares, I will not add any more, I will show no further mercy to them.
“But I will utterly take them away;” so turned by some, in taking them away I will take them away”;
others, I will lift them up, that I may east them down so much the more dreadfully. The old Latin thus reads, oblivisce7ido obliviscar, forgetting I will forget. And this was upon a mistake of the Hebrew word, because there is little tlifference in the Hebrew between nr: signifying to forget, and SC’J which signifies to take away. The Sejituagint, avrtraaaofitvoQ avrtraofiat, setting myself against them I will set myself against them. AV’ell, the name of the child must bear this upon it, that God will have no more mercy upon them. Hence,
Obs: 1. Sometimes the very children of families, and in a kingdom, bear this impression upon them, that God will have no mercy upon this family. My Ijrethren, one may read such an impression upon the eliikb’en of many great families in this kingdom, when we look upon the hoiTible ■Wckcdness of the young that are growing up. How ditt’erent from their former religious ancestors! Wc may see, with trembling hearts, such an imj)rcssion of wrath, as if God had said, I have done with this family, I intend no further mercy to it. As sometimes, hen we see in a family gi-acious childi’cn, gracious young gentlemen, noblemen, we may see the impression of God’s mercy to that family; Kuhamah, I intend mercy to it.
It was not long since that we might, and we thought indeed we did, see such an impression upon the young people of this kingdom, in the city, and in the chief families in the country, that we were afi-aid Lo-ruhamah to England was ^n■itten upon them; for, oh the rudeness and wickedness of the young! But blessed be God that we see it otherwise now. Because of that graeiousness and forwardness of so many young people amongst us, we think wo see v.ritten upon them Kuhamah to England, mercy to England; God has taken away his Lo, and writes only Kuhamah, mercy to you. The great ground of the hope we have for mercy to England, is the impression of God upon the young: when God has tender jilants grooving up in his orchard, certainly he will not l)reak down the hedge or dig it up.
Uba. 2. There is a time when God will not have mercy upon a kingdom, or upon a particular people. “Gather yourselves together, yea, gather together, O nation not desii’ed; before the decree come forth,” Zcj)h. ii. 1, 2. There is a time for the decree to come forth against a kingdom; a time when, though Noah, Job, and Daniel should stand before him, yet he will not be enti’cated; though they cry, cry early, ci-y aloud, cry with tears, crj’ -ith fasting, yet God will not be entreated. God’s mercy is precious, and lie will not let it run out to waste, he will not be prodigal of it; a time wherein God will say, Now I have done, I have done with this people, mercy has had her tmn. It is true, except we had that immediate revelation which the prophets had we cannot now determine the ))articular time. Those who laboiirrd n” DSt to search God’s mind in his word, were afraid that this decree had gone out upon us in England. It is true, God seems for the
{iresent to tell us that he has a prerogative, and he will lave mercy u])on whom he will have mercy. But they are not altogether to be blamed who, even in their own hearts, determined that mercy was gone, except they wholly limited God. and left nothing of prerogative to him. It wa.s God’s ordinarv way, and except God had wrought with us in a w ay of sovereignty otherwise than ever lie did with any nation before, they concluded that the decree was gone forth: and so it might be true; and what God may do with us yet we do not know. But this we can say, if the decree be not gone forth, if there be mercy for us, God shows his prerogative, that he will now go on in a way different from his former paths in the world; and if God icill do so, who can say against it? A time tlierc is likewise for God to say against jiarticular persons, he will not have mercy upon them; a
1’HE PROPHECY OF HOSEA. time when God will s-ay, Those men that were bidden shall not taste of my supper, Lvdie xiv. 24; he that u-ill be filthy, let him be filthy still, Kev. xxii. llj my Spisit shall no longer strive with them, Gen. vi. 3. He has no need, my brethren, that we should receive or entertain his mercy; we have need that God should grant it. God many times is quick in the offer of Ills mercy; “Go and preach the gospel; he that believeth shall bo saved, he that believeth not shall be damned.” A quick work God makes many times in the effect of mercy.
06s. 3. “I will not have mercy:” this is pronounced as the most di-eadful judgment. What! not have mercy upon them? then indeed is a state or kingdom in a dreadful condition, when God shall say of them, that he will not have mercy. “AVoe to you,” saith the Lord, “when I depart from you!” woe then to you, when my mercy is for ever gone! then all judgments and miseries must needs flow in upon a nation, or a particular soul. ‘When the sea-bank is broken up, then the waves will all flow in. “All ye beasts of the field, come to devour, yea, all ye beasts in the forest.” WHiy, what is the matter? “His watchmen are blind,” Isa. hi. 9, 10. I argue fi’om thence, if the prudence of the watchman is taken away, which should stop miser)’, then all evils come flowing in upon a nation. “VATiat then, if the mercy of God, that should stop misery, be taken away? whither shoidd the poor creature go if mercy be gone? to what creature should it look for help? if it cries to any creatm’e, the creatm’e saith, I can afford no comfort, because God affords no mercy. What shall uphold the heart when it has no hope at all? It must needs sink.
Obs. 4. Jlen best know what the worth of mercy is, when mercy is taken away from them. I will not add mercy; showing that what good they had received before, it was from his mercy, though they would take no notice of it. Well, saith God, you shall have no more; you have taken no notice that it was my mercy that helped you before, but when my mercy is gone, then you will know it; but then I will not add more.
Obs. 0. God usually takes not away his mercy fully from a people, or from a soul, until after much mercy has been received and abused. You have a parallel place to this, Judg. x. 13: “I will deliver you no more,” saith God; I have deHvered you many times, my mercy has been abused, I will deliver you no more. It is just with God, when mercy is abused, that we should never know further what mercy means. Mercy, as it is a precious tiring, so it is a tender thing, and a dangerous thing to abuse. There is nothing that more quickly works the ruin of a people, or of a soul, than abused mercy.
Ob.s. 6. God’s second strokes usually are more di’eadful than the first. ‘• I will utterly take them away.” Before it was only that they should be scattered, the name of the fii’st child before was but Jezreel, that they should be the scattered of the Lord; but the second is Lo-ruhamah, that they shall have no more mercy from the Lord. God begins fii’st with the house of coi-rection oefore he brings to the gallows. There is branding first, before hanging: there are warning pieces before mm-dering pieces. God makes way for his wTath by lesser afflictions before he comes with desti-oj-ing judgments.
I remember Knox, in his History of Scotland, relates that Sir James Hamilton, having been mm-dered by the king’s means, he appeared to him in a vision with a naked sword cb-awn, and struck off both his arms, with these words. Take this before thou receive a final payment for all thy impieties; and within twenty-four hours two of the king’s sons died. God comes to nations and particular persons with a sword, cuts off arms before he takes their lives. As when the Lord
comes in a way of abundance of mercy, lesser mercies make way for greater mercies. When manna was rained down, the dew ever came before it: so, lester judgments to the wicked are forerunners of, and make way for, greater judgments; first they arc parboiled, before they come to be roasted in the iii”e.
Obs. 1. AVith God a multitude of sinners is no argument for then- escape of judgment. I will not add mercy to the house of Israel. He does not say, I will nbt add mercy to this or that particular man oi’ Israel, but to the house of Israel. It is a ride, indeed, with man, Multiludo peccantium tollit peccalum, Multitude of offenders take away their offences: men know not how to execute the offenders when they are in multitudes; here and there some of the ringleaders may be taken, for example’ sake. But it is no rule with God; though it be the whole house of Israel, God has no mercy for the whole house of all the people of Israel. Let no man presume to sin against the Lord because there arc multitudes that offend, and think that he shall escape with the multitude. No; all the nations of the world with the Lord are but as the drop of a bucket, and as the small dust of the balance; nothing, even less than nothing.
Obs. 8. The nearness of any to God exempts them not from the wrath of God. “No more have mercy upon the house of Israel;” though it be the house of Israel, yet no mercy upon her. If it were the house of Pharaoh it were not so much; but what I no mercy upon the house of Israel! God hates sin, and hates sin most in those nearest to him: ‘’ You only have I knoTiTi of all the families of the earth; therefore I will punish you for all your iniquities,” saith the Lord, Amos iii. 2. As we hate a toad in oiu’ bosoms more than when it is at a farther distance, so God hates sin in those that are nearest to Mm more than in those that are farther off; for “God will be sanctified in all those that cbaw nigh unto him.”
But why will God have no more mercy upon the house of Israel? Wiat hath the house of Israel done that God shoidd be so angry with it? It is worth our searching and inquii’ing after, it concerns om’selves nearly.
1. The first and a main reason is, because of their continuance in then” false worship, notwithstanding all the means that God had used to bring them oft’; not only by his prophets, sending them again and again to show them it.s evil in those two calves that were set up in Dan and Bethel, but by most remarkable works of his providence against them. As for example; the work of God against Jeroboam, when he was stretching out his hand against the prophet that came to denoimce judgment against the altar upon which he was offering sacrifice; his hand chied up, so that he could not pull it in again to him, and upon the prayer of the prophet it was restored, and became as it was before, 1 Kings xiii. 4, 6. Again, the remarkable work of God in anointing Jehu to destroy the house of Ahab and his seed for their idolatry. Y’et, notwithstanding these prophets, and these works of God, with many others, they still persisted in theii’ way of idolatry; and this caused the Lord now not to have mercy upon the house of Israel.
Let us take heed of this: God has used and still uses means to bring us oft’ fully from all ways of false worship; not only by sending his ministers from time to time to declaim against such things, but by wonderful and remarkable works of his providence towards England, especially at this day. Never had any nation, never had England heretofore, more remarkable works of God to di-aw them off from all ways of false worship, to bring them to worship God in the right way according to his will. Now let us ti-emble at this sentence; I will not add mercy, I will have no more mercy. God has added mercy to us again and again.
from time to time. And now, methinks, in this work of God’s mercy, that he is about concerning us, he speaks to us as he tlid to the people, “Come and put off thy ornaments ft-om thee, that I may know what to do unto thee,” Exod. sxsiii. 5; come now and humble yourselves that I may know what to do; as if God should say. Come and’pve in your last answer. Now I am showing mercy once more, take heed of rejecting it, lest you have a Lo-ruhamah upon you, I will add no more mercv. Consider not only what we have done, J)ut what we do; how we have abused mercy, and how we now abuse present mercy; how opposed the spirits of most are to the work of rcfomiation now commencing, who even say to the Lord Christ, Depart from us, we {Icsire not the knowledge of thy ways. AVlicn the people of Israel were offered Canaan, and God bade them go in and possess it, they were then near unto it; but as they then refused Canaan, God sware in his wrath that they should not enter into his rest. If ever a people were offered Canaan, were offered the ordinances of God in his Own way, certainly we are at this time. Let us tremble lest God, if we reject this mercy, should swear in his wrath, I will have no more mercy upon you, and so we prove to be a Lo-ruhamah indeed.
2. fiut a second reason why this people could have no mercy, might be because of their foi-saking God even in the ciil state: for the people of Israel had not only left God in their churcn state, and defiled themselves with false worship, but they had in their civil government wickedly departed ft-om those whom God had appointed over them; they had departed from the house ot David, and rent themselves from it. It is true, this was of God’s permission, but yet it was the wickedness of their hearts, and no excuse at all for them. Hence, Hos. viii. 4, God charges them that they had set up king«, but not by him. From whence we observ”e,
Obs. 9. It is a most dangerous thing for a people to forsake, or to rebel against, the civil government which God sets over them. When the people, in 1 Sam. viii. 7, required a king, and would not be ruled by judges any more, the Lord saith to Samuel, “They have not rejected thee, but they have rejected me, that I should not reign over them.” A most fearful declai-ation: and I confess freely to you, this one text of Scripture was the first that made “impression upon my thoughts and heart, about fearing to adopt a wav of chmch govemmcntthat God had not appomted. Eor thus I reasoned: What! is God so provoked against a people that will reject but a cilil government that he has appointed, which concerns but the outward man? Then if God has appointed any government in a church, which is a Divine mstitution, which concerns the good of the soul, and is immediately to work upon that, siu-ely God will be much more provoked for rejecting it. And though we have not a civil government appointed by God, as the Jews had, yet for the church state we have one appointed even by God himself. And reason there must 138 for it; for whatever has a spiritual efficacy upon the heart, must have a spu-itual rule for its warrant and direction. Indeed prudence and reason are enough for ordering things that concern the outward man, except God will come in with his ovm institution: but when it comes to the ordering of the heart, and there is a spiritual efficacy expected, as in all church ordinances there must be, and that authority by which they are executed gives a gi-eat influence into them, nothing can go beyond its principle, therefore it must have a Divine institution to give it its efficacy.
It may here be demanded, whether God has not appointed over us a pai-ticular civil govenunent, as he cbd over the Jews? That our government, and all lawfiU government of other nations, is ajjpointed by God, we must conclude Is a certain truth. But not so appointed
by God as the government of the Jews was. And the reason is this, because the church and commonwealth of the Jews were involved in one, and therefore the apostle, speaking of the Gentiles, saith they were “aliens ft-om the commonwealth of Israel;” it was meant of the chui-ch state. There was such a kind of pedagogy under the law, that the church and state were involved in one, for Christ would be the Head of the chiuch and commonwealth too, and appoint them laws; and so their government was immediately fiom heaven. Now for us: that we should have a govei-nment according to the rules of wisdom and justice, that indeed is appointed by God. God would have us have a just and wise government; but he leaves the ordering of that government to general rules of prudence and justice. So that now it is lawful for any kingdom or coimtn- to agree together, and, according to the rules of wisdom and justice, to appoint what kind of government they will, as whether it shall be a monarchy, or an aristocracy, or a democracy; and to limit it according to covenants of agreement, as whether the fundamental power shall be wholly put out, or any part reserved, how far this or that man or societ)’ of men shall have the managing of it, and the like; then so far as it is agreed upon, we are bound in conscience to obey either actively or passively, but no fiuther are we bound to obey any man; conscience is not tied. Though such men be in authoritj-, yet not to do what they would have, is no resisting of authoritv-. Yea, though the thing be lawful which they command, if it be not accordEng to the law of the kingdom, to the first agreement, I may be bound by the rules of pi-udence to save myself; but it is not authoritj” that binds me to obey out of conscience: for we must of necessity distinguish between men in authoritv’, and the authority of those men. TMierefore so long as we seek to keep authority in the right channel, that it flows not over the banks, we cannot be charged with resisting the govei-nment God hath set over us, though we do not obey the will of those who are set over us; and thei-efore there is no cause that we should fear, that God should say to England, upon this ground, Lo-ruhamah, he will have no mercy.
Ver. 7. Bui I will have mercy upon the house of Judah, and uill save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
The people of Israel might say, Hosea, thou ait a severe preacher; what! preach nothing but judgment, nothing but wrath, to be utterly taken away? Is there no mercy at all? Is not God a merciful God? Yes, saith the prophet, though you be taken away, God knows how to glorify his mercy; he has othei-s that he can make objects of his mercy, though you be destioyed.
Obs. 1. TTiough God utterly reject some, yet in the mean time he has others to wnom he can show mercy. Therefore it is no plea for any sinner to say. Well, I have sinned indeed, but God is merciful. What if God be merciful? so he may be, though thou perish everlastingly. Yea, whole” kingdoms and nations may perish, yet God may be merciful, God has still infinite ways to” glorify his mercy. Many people, in desperate moods, lay violent hands “upon themselves, and certainly there is a kind of spirit of revenge in it, as if they thought there would be some trouble about it, and so God shoiUd lose some honoiu:. But if you will have yom- will in this, or in any tiling else, though you be dead, and your souLs perhaps in chauis of darkness, God will have ways to be glorious in his mercy, whatever become of you.
Obs. 2. “God -n-ill always have a church. He will never destroy his church at once. The Lord loves pub-Vee. T.
He -worship in the world. Though he will utterly talic away the house of Israel, yet he ‘’ will have mercy upon the house of Judah.” Israel might say to the prophet, “lat! ill not God be merciful to us? What does Judah get by worsliippiug God in that which you say is the only right way r” Judah indeed keeps herself to Jerusalem, and to worship in the temple, but what does she gain by it? for aught we see, Judah is in as hard an estate, and as low a condition, as we? Well, saith God, let Judah be what she will, I will have mercy upon her.
06s. 3. Though carnal hearts, when they look upon the low condition of the true worshippers of God, think that there is no diflerence between those who are in a good way, and themselves who walk m the ways of sin, yet God will make a difference; I will have mercy upon Judah, but not upon Israel. Many carnal men please themselves with argiung thus: I see others who are strict, who pray in their families, who nm to sermons, and will not act as others, yet they are as poor, in as mean a condition, as others; what do they get by then’ forwardness in religion? Ai’e not we in as good a condition as they? Well, friend, though thy carnal heart think there is no difference “between lum that serveth God and him that serveth him not,” God has a time to manifest a difference: “Then shall ye retm-n, and discern between the righteoiLS and the wicked, between him that serveth God and him that serveth him not,” Mai. iii. 18. I ldll not have mei’cy upon Israel, “but I will have mercy upon Judah.”
066”. 4. If a people keep the worship of God piu-e, God will favom’ them, though there be many weaknesses, j-ea, many wickednesses, amongst them. Judah indidged at this time in many gross and fearful cvUs. It woidd require much time to show you the horrible wickedness of Judah; yet God saith, “I will have mercy upon the house of Judah.” “ATiat is the reason of this? Because though Judah had many gross evUs, yet Judah kept to the right way of worshipping God, kept to Jerusalem and to the temple; and so far kept the worship of God pure. It is true, many spirits ai’e most bitter agauist those who seek to woi-ship God in the right way; if they observe them tripping in any small thing, they charge it against them with all bitterness. This is not like God, who favoiu’s those that worship him in a right way, though in other respects he may have many charges against them.
But, you will say, this seems to contradict what you said before, that the nearer any are to God, the more he hates their sins; and the sins of those that make a show of worshipping God in a pm-e manner are worse than the sins of others. It is ti-ue, but as their relation to God in the nearness of his worship is an aggravation of their sins, so their relation to God is a foundation of their- hope of mercy from God. How is this? It makes then’ sin indeed worse, so as to provoke God to punish them sooner, and perhaps more bitterly; yet then- relation to God keeps this ground of faith, that God is then’ God still, and will have mercy upon them at last. But the wicked, though God spare them longer than his own people, yet when he comes against them he rejects them utterly; so he did Israel. Judah mdeed was punished, but yet Judah had mercy at last; but, saith God, “I ■niU have no more mercy upon the house of Israel; but I wUl utterly take them ‘away.”
06*. 5. God sometimes shows mercy to poor affiicted ones, and yet rejects those who ai’e greater and enjoy more prosperity m the world. Israel had prevailed a little before against Judah, for in 2 Kuigs xiv. 12 — 14, you find that” Judah was put to the worse before Israel; and they fled every man to theii- tents. AndJehoash king of Israel took Amaziah king of Judah, the son of Jehoash, the son of /Uiaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem
from the gate of Eplu’aim unto the corner gate, four huncbed cubits: and he took all the gold and silver, and all the vessels that were found in the house of the Lord, and in the treasm-es of the king’s house, and hostages, and retm-ned to Samaria.” And this was but a little before this time, Israel had thus prevailed against Judah, and brought Judah under; yet now, saith God, I will have mercy upon Judah, but not upon Israel. Many who are in a low, afflicted condition, God tooks upon and shows mercy unto them, when brave ones that carry it out, and tm-ive and live gallantly in the woiid, are often rejected of God. Mai’k what God saith, Zeph. iii. 12, “1 will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord.” God looks not at the brave and gaUaut ones of the world, but at the poor and afflicted ones, and they shall ti’ust in the name of the Lord. We must not then judge of the happiness of men from their success m the world; for you may now be delivered, and others kept under affliction, yet afterwards you may be rejected, and they received to mercy.
06*. 6. How impartial the ministers of God ought to be in then- work. Hosea was the prophet of Israel, he was sent to the ten tribes, yet Hosea tells Ihem, whose prophet especially he was, that God would have no more mercy upon them. And he speaks to Judah, (to whom he was not sent,) and tells them that God would have mercy upon them. Ministers must not go according to their private engagements with any people, though bound to them in many respects: if they be wicked, they must deal faithfully and plamly, and denomice the judgments of God. And if others, though sti’angers to them, be godly, they are to give them that comfort which belongs unto them. Liv brethi’en, partiality m those in pubKc places, especially of the ministry, is a great evil: it was for this that God said he had made the priest and the Levite “contemptible and base before all the people:” why? because they were “pai’tial in the law,” Mai. ii. 9.
066-. 7. It is a great aggravation of the misery of some, that God shows mercy to others. For it is here set down as a part of the threatening against Israel, “I wUl have no more mercy upon the house of Israel, but I will show mercy to Judah.” To aggravate the miseiT of Israel, God manifests his mercy to Judah. Mai-k how God, in Isa. Isv. 13, makes it a part of his thi’catening against the wicked, that he will show, mercy to his servants: “Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall di’ink, but ye shall be thu’st)’: behold, my servants shall rejoice, but ye shaE be ashamed: behold, my seiTants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spuit.” These “buts” are cutting ones to the heart of the wicked. And observe, the word “behold” is fom- times used in setting out the difference that God will make between his servants and the wicked; and how God will aggravate the misery of the wicked by showing mercy to his people, because it is a thing much to be considered. A sipiilar passage you have in Matt. viii. 11, “Many shall come fi’om the east and west, and shall sit do-rni with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the ehikben of the kingdom shall be cast out into outer daiioiess: there shall be weepuig and gnashing of teeth.” Mark, they shall gnash their teeth when they shall see how they are rejected and others received, gnash then- teeth for enTy and vexation of spuit, for it is a great aggi-avation of men’s misery. And is it not fulfilled this day? How do many gnash their very teeth to see the mercy that God shows to his people in these days; giving them libert)’ to meet together, and encouragement in his service, while he casts shame and contempt upon their faces, and bruigs
HAP. I.
them forth to answer for theii- wickedness, anil to suffer condign puni-.hment!
It is observable, that, in Acts xxii. 21, 22, Paul was speaking a great w hile to the Jews, and they heard him quietly till he came to that sentence, “Depart: for I will send thee far hence unto the Gentiles. They gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth! for it is not fit that he should live.” What! to disgrace us thus, and to think that the Gentiles should come to have more mercy than we! Away with such a fellow from the cartli! We have such an expression likewise in Luke iv. 25 — 29; our Saviour, Christ, told the Jews of the widow of Sarepta, that Elias the ijrojihet was sent only to her, and that Naaman the Snian, of all the lepers in Israel, was cleansed. They of the sjniagogue, when they heard these things, “were filled with wTath, and rose up and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.” They were so vexed at Christ’s seiTOon that they would have broke his neck as soon as he had done j)reaching. It was at this statement, “many widows were in Israel in the days of Elias, but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of EUseus the projdiet; and none of them was cleansed, saving Naaman the Syrian.” Christ intimated, that though there were many of the jjeople of Israel, yet the Lord would have mercy but upon a few of them; yea, that God would choose to show mercy to other people rather than to them: at this they were enraged. And certainly this will bo the S’or” “S,“”’” aggravation of the misery of the lost, ffiJloSoJusI““‘’’”’ *° li-now the mercy of God to others. It may be wicked parents shall see their chiltb-en at the right hand of Jesus Christ in glory, and themselves cast down into eternal torment; this will be a stinging aggravation of misery, no mercy unto thee, but mercy unto thy gracious child; the child that thou rebukedst for being forward is now at the right hand of Christ, and thou cast into everlasting misery. So a ])oor servant, or a poor boy in a family, may stand at the right hand of Jesus Christ hereafter, and ascend with him in glory; while his rich master, that murmui’ed at him, and would not suffer him to have the least time for God’s service, but checked and mocked him in every thing with, O, this is yom- preciseness, finds himself cast down into eternal misery.
But yet further; God declares, “I will have mercy upon the house of Judah.” Here is another remark very oliservable, and which much concerns our jn-esent condition. God promises to Judah mercy, after Israel’s rejection; yet if we seai’ch the Scriptures we shall find that both before and after the rejection of Israel was executed, Judah was under very sore afflictions. In 2 Chron. xxviii. G, you find that ‘■ I’ekah the son of Kemaliah .slew in Judah an hundred and twenty thousand in one day.” We never heard of such a slaughter; we wonder when we hear of five or ten thousand slain in the field; here we have one hunibed and twenty thousand slain, and this slaughter was made after this promise: yea, further, vcr. 8, there were besides •’ carried away captive two hundred thousand, women, sons, and daughters;” yea, further, ver. 17, “again the Edomites had come and smitten Judah, and carried away captives.” And, ver. 18, “The Philistines also had invaded the cities of the low counti-y, and of the south of Judah; and they dwelt there:” and, vcr. 10, it is said, “the Lord brought Judah low:” and, ver. 20, it is said, “Tilgafh-pihuser, king of AssTia,” (whom Ahaz had sent Id lulp him.) “came unto him and distressed him, but strengthened him not.” Pekah, the son of Kemaliah, slays one hundred and twenty thousand, and
carries away captive two hundi’cd thousand: then come the Philistines and invade the country; and then the Edomites cany away captives, and God brings them low; and then comes Tilgath-pilneser, and he, instead of helping, distresses them. AVhat a case were they in now! Yet this was after the promise, for this promise was made to Judah in the beginning of Hosea’s prol)hecv i so it is, ver. 2, “The begimiing of the word of the Lord by Hosea,” which was before the rejection of Israel. It was in the reign of Ahaz that Judah wa3 brought into this low condition, about twenty-two years before the execution of the sentence against Israel, for that was fulfilled in the sixth year of the reign of Hezekiah, which, if you take it from the begimiing of the reign of Ahaz, who reigned sixteen years, makes twenty-two yeai’s. Now this promise to Judah was made in the days of Uzziah, king of Judah, and of Jeroboam, king of Israel, which was at least seventy-six years before the rejection of Israel; and vet, after the making of this promise, Judah is reduced to this sad condition.
Yea, and we shall find, besides, that though God had said he would reject Israel, and be merciful to Judah; so that when Israel was rejected a man would think that Judah .should come into a better condition than ever; yet see how Judah was dealt with. 2 Kings xviii. 13 saith, that ‘• in the fourteenth year of Hezekiah, Sennacherib king of Assj-ria came up against Judah;” and this was after the casting off of the ten tribes, for that was in the sixth year of Hezekiah, as ver. 10: and seven years after came Sennacherib against Judah, thinking to prevail against them as they had done before against Israel; and then Hezekiah was disposed to give him all the silver that was found in the house of the Lord, and in the treasures of the king’s house; yea, ver. 10 saith, that “Hezekiah cut oft’ the gold from the doors of the temple of the Lord, and from the piUai’s, and gave it to the king of Assyria.” Now the Lord keep our kingdom and our parliament from giving the gold of the temple doors in any way of compliance with any malignant paity, who regard with an evil eye the beauty of our Zion.
Yea, and after Sennacherib had gotten this, not content with it, he sends Kabshakeh from Lachish, with a great host against Jerusalem. The adversaries of the chm’ch are never satisfied, yield to them, gratify them in what you will: this is the fii’st temptation. ‘What! will you be so strict and rugged, and yield to them in nothing? say some: but if they prevail with you to begin to yield, they will encroach upon you. Hezekiah yielded to Sennacherib, even to take away the gold of the temple doors, yet a little while after he comes again w itii a great host, so that Hezekiah said, it was “a day of trouble and rebidse,” chap. xix. 3. Nothing will quiet them but the ruin of the church, they must needs have that; “Down with it, down with it, even to the ground!” nothing else will satisfy them.
To this low estate and sad condition was Judah brought, though God promises mercy to them.
Obx. 8. God may intend much mercy, yea, God may be in a way of mercy to a people, yet may bring that people into very great straits and difficulties. The promises of God’s mercies are always to be understood with the condition of the cross. If we think that upon the promise of mercy we shall be delivered fiom all trouble and affliction, we lay more upon the promise than the promise w ill or can bear. It is a great evil, which proceeds from much weakness of spirit and distemper of heart, in people for whom God has done great things, if there come any difficulty or trouble, to say, Now we are all lost, now God has left Us; we hoped that there would have come mercy, we looked for light, and behold darkness; now the heart sinks, and all hope is abandoned. Know, my brethren, this is an evil, unthankful, and unbelieving heart. God lias indeed done great things foi- us; yet how ready are -we, though God be in such a glorious way of mercy, if we hear of any difficulty, any combining of the adversaries together, to expect nothing but blood, and to bid adieu to all our peace: we thought to have had happy days, but now the Lord is coming out against us, and all that is done must be undone again. “WTiy are you so full of unbelief? Surely this is unworthy of Christians that profess an interest in God, and unworthy of all the good that God has done for us. Though Peter had walked upon the sea through the power of Christ, when the waves came, he cried, “Master, save, or else I perish.” Has not God made us walk upon the waves of the sea all this while? wTOUght as great a mu-acle for us in England as he tUd for Peter? Yet when a wave does but rise a little higher than before, we are so distressed in oiu’ spirits that we can scarcely cry, O blaster, save us; but we look one upon another, and instead of crying unto God, we cry out one to another in a discouraging way, and so pine away in our iniquities. Certainly God is exceedingly angry at such a demeanour as this, and yet this is common, both with nations and particular persons.
With nations: it was so with Judah. Though God had made this promise to Judah, yet if we look into Isa. vii. 2, (Isaiah was contemporary with Hosea, and it was not much after the making of this promise,) we shall see how they were troubled with fear: “It was told the house of David, saying, Sp-ia is confederate with Ephraim. And the heart of the king of Judah was moved, and the heart of his people, as the trees of the wood are moved with the wind j” they were afraid, and shook as the very leaves of the trees shake. “Well, but God speaks to the prophet, in chap. viii. 11 — 13,” with a strong hand, and instructed him that he should not walk in the way of this people, saying. Say ye not, A confederacy:” — Oh, the king of Israel and the king of SjTia are confederate together; what shall we do? we are undone, we are lost for ever! “Say ye not, A confederacy, to all to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; let him be your fear, and let him be your cb-ead.” Thus God would have his saints act now. When you hear of confederate enemies, or any ill tidings abroad, exclaim not, Oh, the papists are linked together, a confederacy, a confederacy! Do not say, A confederacy, fear not their fear, but “sanctify the Lord of hosts himself, and let him be your fear, and let him be your cbead; and he shall be for a sanctuai-y” to you. And mark the resolution of the prophet afterward, ver. 17, “I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.” Oh that this were the disposition of oiu’ hearts! Take that note away with you, amongst many, though you cannot remember all: when you hear so many rumom-s of fears and troubles, as if all were gone, and there were now no more hope, let this be your answer, ‘• I will wait upon the Lord, that hideth his face from the house of Jacob;” for God is in a way of mercy, and mercy certainly we shall have, let us look for it then.
AA^th particular persons: though God be in a wonderful way of mercy towards them, yet if they do but feel their corruptions stirring never so little, how common is it for them to say, All is lost! I was indeed in a good way, but God is gone, Christ is gone, mercy is gone, and all is gone, surely God intends no thoughts of good to me. O, be not faithless, but believing: for this is the way of God, though he promises great mercy, yet in the mean time he may bring into great afflictions.
“I will no more have mercy upon the house of Israel, but I will utterly take them away; but I will have mercy upon the house of Judah, and will save them.”
For a people to be saved when others near them are destroyed, is a great display of God’s goodness to them: as to stand upon the shore safely, and see others suffer shipwreck before us, is a gi’eat augmentation of God’s mercy towards us. AATien the people of Israel stood upon the banks, and saw the Egyptians tumbling in the Ked Sea, and then- dead bodies cast upon the shore, then “sang Moses and the children of Israel unto the Lord,” Exod. xv. 1. And this kind of mercy the Lord has granted to us in England, for while neighbouring nations have been in a combustion, and many of them spoiled, we have sat under our own ^■incs and fig trees, and our greatest afflictions have been only the hearing of what our bretlu-en have suffered, and yet do suffer. All about us is as the fieiy furnace, and we walk in the midst of it like the thi-ee children, and our garments are not touched, nor the smell of the fii-e passed on them. We see all countries as Gideon’s fleece, wetted with the tempest of God’s ^^Tath, yea, with their own blood; but, behold, we are cb-y, and the sunshine of God’s mercy is upon us; the blackness of the misery of our brethren is the brightness of our mercy.
“I will save them.” It is the Lord that will save them. This is an upbraiding of Israel. O Israel, you think to be saved by your own policy, you have gone beyond God; you are afraid that the people should go up to Jerusalem to worship, therefore you have set up the two calves to save yourselves. But Judah shall be saved, and saved after another way: Judah need not go to such carnal policies to save themselves, for the Lord shall save them. Though carnal hearts think and endeavour to save themselves only by their own policy and carnal ways, yet let God’s people know that they have a stronger means to save them than all the policy in the world. So long as the wisdom, the power, the mercy, the faithfulness of God is for them, they need no other string to their bow.
“I will save them by the Lord.” This, by interpreters, is expounded concerning Christ: that God the Father promises to save by Clu-ist. In Dan. ix. 17, we have such an expression in prayer, “Now therefore, 0 our God, hear the prayer of thy servant — for the Lord’s sake;” that is, for Christ’s sake: so here, God will save by the Lord; that is, by Christ.
Obs. 9. The acbninistration of God’s gi’ace to his people is given into the hands of Jesus Christ. It is Chi-ist that saves the people of God, and has saved them in all former times: “As for thee also, bj- the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water,” Zech. ix. 11. All the prisoners of God’s people, ever since the world began, have been sent out of the pit by the blood of the covenant, by the merits of Christ: and not oidy so, but Christ, in the administration of God’s grace, has been the chief; he has been the Angel of God’s presence, who has stood up for his people in all their necessities; he has been the great Captain and Deliverer, the Saviour of them all. Let Christ then have the honour of a sovereign to us mth respect to our salvation in outward deliverances. Let us look up to him for salvation in all om- straits. And if Christ was the Saviour of his people in all ages, and still will be, then surely those ages and places where Christ is most known and honoured may expect the greatest salvation. And this is our comfort, for above all the ages since the world began, Christ is most known and honoured in this age; and of all places in the world, here in England, and amongst our countrynen; and if Christ will be a Saviour “of those places where he is known and honoured, surely England may expect a salvation. England has had it; and as England is peculiar in the knowledge of Christ, so England shall be peculiar in God’s grace to her.
Obs. 10. It is a great upbraiding of a people when it
can be said of them, that they have forsaken the Lord. “I will save them by the Lord their God.” Not your God, O Israel, but their God. Thus lie upbraids the people of Israel that they had forsaken their God; that Judah had kept their God, but Israel had not. It is a woeful thins not to have God to be our God at all; when conscience can charge upon a man what Daniel did upon Belshazzar, “That God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified,” Dan. v. 23: but it is dreadful when conscience can chai-ge this. That God, whom thou hast chosen, and with whom thou hast entered into covenant, O thou apostatized soul, thou apostatized nation, thou hast forsaken, he is not now thy God. This is a sore and hea’y charge indeed.
Obs. 3. Those, then, who do not worship God in a right way, God will not acknowledge himself to be worshipped by them at all. It seems he is the God of Judah, though Judah had many evils, but not the God of Israel. The people in the wilderness proclaimed a fast to Jehovah, and yet the apostle, 1 Cor. X. 7, calls them idolaters; and it is said they sacrificed to idols, because they worshipped God by a calf, and not in God’s way. Though we may think we worship God, yet if we do not worship him in his own way, he does not own himself worshipped by us at all.
Ob.s: 4. Carnal hearts cannot endure that any one should think they have more interest in God than themselves. This could not but sting Israel, that Judah should be thought to have more interest in God than Israel had. Thus they scorned at Clu-ist: O, he trusted in God, he thinks he has more interest in God than others, now let his God come and save him. We read in the Book of JlartjTS, that the papists were much vexed with the protestants, because they used to say, our God, and our Lord, by which they seemed to claim more interest in God than others. And, indeed, what is the cause of the quan’el against God’s people, but because the world think they claim more peculiarity and interest in God than others? And this is the reason that soul-searching preaching cannot be endm-ed, because it makes n diflerence between the one and the other, and shows that some have an interest in God more than others. Hence it is that in no places in the world men’s sph-its so ft-et against preaching as in England. A^Tiy? Because there is not such soul-examining, such souldistinguishing preaching in the world as in England. Yea, that is the reason of the bitterness of one professor against another, because one is a protestant at large, and the other manifests more power of godliness, is more stiict in his course, and seems to claim a greater share in God than the former. Profession in England is a more distinguishing profession than in other places.
Obs. 5. So long as God is our God we need not fear our adversaries. God is the God of Judah still, therefore God will save them. You have heard of the Palladium of the heathens in Troy. They imagined that so long as that idol was kept safe, they were unconquerable, all the strength in Greece was not able to prevail against it. ‘WTierefore the Grecians sought by all the means they could to get it from them. I StAi’’™’Sr have read that the men of Tvtus were fyiimZ’S afraid their god A])ollo should forsake them: they therefore chained and nailed that idol to a post, that they might be sure of it, because they thought their safety was in it. Let us fiisten ourselves to God in an everlasting covenant, and certainly God will be fast to us, and then we we safe enough.
“I will save them:” but how? “What shall Judah he saved by, and not Israel? Judah, a poor, contemptible jieople! How .saved?
“And will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.” It shall not
be by any outward means, but by the immediate hand of God. This promise, that God would save them not “by bow nor by sword,” was performed two several times, and there is a tliii’d time for the fulfilling of it, which is yet to come. It was done fii-st when ‘• the angel of the Lord went out, and smote in the camj) of the AssjTians an hundi’cd fourscore and five thousand,” 2 Kings xis. 3d: and God tells them that the king of AssjTia should “not shoot an an-ow there, nor come before the city with a shield:” so God saved them without bow, for they had no need to use the bow then, because the angel of the Lord desti’oyed them. The second time was when he saved Judah in then’ return from captivity, then, as it is Zech. iv. 6. he saved them “not by might, nor by power, but by my Spirit, saith the Lord of hosts.” Mark the phrase: as if God should say, I have strength, for I am the Lord of hosts; lean command annies, if I would, to save you: no, though I be the Lord of hosts, yet I will not save you “by might, nor by ])ower, but by my Spuit.” Therefore, Isa. xxx. 7, “their strength” is said to be “to sit still;” and ver.
15, “in quietness, and in confidence, shall be your sti-ength.” Thus they were saved, “not by bow, lior by sword.” Then the tliii’d time, which is yet to come; that is, in the wonderful work of God in calling the Jews, when God shall raise up out of them a gloi’ious people to himself, and save Judah once again, and it shall not be by sword, nor by bow, but by the Lord then- God; for, as it is said, Dan. ii. oi, the stone that smote the image “was cut out T-ithout hands;” so there shall be a power not visible from whence it comes, but Jesus Christ shall come from heaven to do his great works. “As the lightnmg cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.”
Obs. 1. God ties not himself to the use of outward means in procuring good to his people. Though all outward means fail, vet there may be ways of salvation for the saints. Wicked men’s hearts presently sink, if outward means fail. And if ow hearts faint when outward means fail, it is a sign that we before rested upon the means, and if we had had the means we should have robbed God of his honour. We must use means, but not rely upon the means. I might show you excellent texts of Scripture for this, as Psal. xxxiii.
16, “There is no lung saved by the midtitude of an host: a mighty man is not delivered by much strength.” And Psal. xliv. 5, 6, “Through thee will we push down om’ enemies: through thy name will we tread them under that rise up against us. For I will not trust in my bow, neither shall my sword save me.”
Obs. 2. Deliverance of a people without bow and without sword is a great mercy. For such are the woeful miseries that a people suffer when wai- comes, that usually the victory will scarce pay the charges of the battle. Though we are sure to be saved at last, yet if we must be saved by bow and by sword, the misery that we may suffer in our salvation may be more than the salvation. It was the height of that mercy promised, Isa. ix. 5, that it should be without “confused noise, and garments rolled in blood.” Such a mercv we have had; and had CJhrist come to have reigned amongst us, though he had come riding upon his “red horse,” with his garments rolled in blood, we should willingly have entertained him: but bcliokl, he comes riding upon his “white horse,” in peace and mercy. Tlic mercies we have had have been very cheap, they have not been by bow, nor by sword. And if God should come at length by the sword, and bring perfect salvation to us by blood, which God forbid, we hale had already more mercy without blood than our blood is worth. Should we now have our blood shed, God lias paid us beforehand. ^X]lo almost in this congregation, but two or three years ago would have lost
EK. 8.
bis blood to procure so much mercy to England, as England has had already?
Obs. 3. Such is the love of God to his people, that he is pleased to work for them beyond means. The other point was, that he can save his people -without means; this, that he will do it beyond means: for the grace and love of God to Ms people is so high and glorious, that it is beyond that which can be conveyed by means, therefore it must be done more immediately. “Thy right hand, O Lord, is become glorious in power; in the greatness of thine excellency thou hast overthi-own them that rose up against thee,” Exod. xv. 6, 7. Fii-st, it is the “hand of God.” Secondly, it is “the right hand of God.” Thii-dly, it is “the right hand of God in power.” Fourthly, this is “glorious in power.” Fifthly, there is “excellency.” And sixthly, there is “the greatness of excellency.” It is a high expression, 213 ■|;1KJ in the gi-eatness of thy lifting up; for the same word signifies pride, which is here translated excellency; and if God be Kfted up in any thing it is when he shows himself for his people. Now take all these six expressions, God’s hand, God’s right hand, his right hand in power, a right hand that is become glorious in power, his excellency, the greatness of his excellency, and all this for his saints; siu-ely this is more than can be conveyed by means; God must come immediately and save them by himself.
Obs. 4. ‘The more immediate the hand of God appears in his mercy to his people, the more sweet and jirecious ought that mercy then to be. “Be thou exalted, O Lord, in thine own sti“ength: so will we sing and praise thy power,” Psal. xxi. 13. When God comes in his own strength, and not in the sti’ength of the creatm-e, then the saints sing and praise the power of God. We are accustomed to say, Dulcius ex ipso fonte, that which comes immediately comes exceecUng sweetly. Then the saints may boast in God, when he comes immediately with his salvation: “Thou hast saved us ft’om our enemies, and hast put them to shame that hated us.” What follows? “In God we boast all the day long, and praise thy name for ever,” Psal. xhv. 7, 8. So that the saints of God then praise God; nay, they may la^•fully give up themselves to boast, when God works immediately. ‘Treu God works by means, then they must take heed of ascribing to the means; but when God comes immediately, then they see his hand, and may well boast.
It is the blessedness of heaven, that God’s mercy comes immediately. Created mercies are the most [Perfect mercies. vSuppose God had been with them by bow and by sword when Sennacherib came against them, coidd the salvation have been so precious? God’s hook that he put in his nose, and the bridle that he put in his lips, (for so God said he would do with him, that is, use him as a beast,) were better than their sword or bow. Surely, if ever any nation knew what it was to have immediate mercies come doi^Ti from heaven, England does; if ever nation saw God exalting himself m his own power, England has; we have lived, blessed be God, to see the Lord exalting himself in his own power. O, let us cry out with the psalmist, “Be thou exalted, O Lord, in thine o-rni strength,” amongst us; “so will we,” still, and still, and still, “sing and praise thy power.”
Ver. 8. Now uhen she had weaned Lo-ruhamah, she conceived, mid bare a son.
We finished the signification of the name of the second child of Hosea, Lo-ruhamah. We now come to its weaning, and the begetting of the thu’d child, Lo-ammi.
““Mien she had weaned Lo-nihamah.” We do not read that the fii-st child, Jezreel, was weaned; but that
the second child, Lo-ruhamah, was weaned, before the thii’d child, Lo-ammi, was conceived. “VMiat is the meaning of this?
This second child, Lo-ruhamah, was to typify the people of Israel being carried out of their own country in captility to AssjTia: it was to signify to them that they should be weaned from the comforts and delights which were in then- own land; that they should be taken away fi-om their milk and honey, and be fed in Assp-ia with hard meat, even with the water of affliction and the bread of advcrsit)-. The fii’st child only signified their scattering, especially in regard of then’ seditions amongst themselves; but the second child signified the carrjing them away wholly into captivity from their own land; therefore the second child is weaned. Cibis sustentabitur immicndis, so Jerome mterprets it. They should be canued amongst the Gentiles, and be fed with imclean meat, they should SJa ‘St dStifuLbe deprived of prophecy, of the milk oi “” Jf’’” net jprothe word, and of the ordinances that they vatnS infoc.’”’ enjoyed: so Vatablus.
Ordinances are as the breasts of consolation, out of which the people of God suck soul-satisfying comforts. “That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her gloiy,” Isa. ls«. 11. And, “We mil remember thy love more than wine,” Cant. i. 4. The Vidgate reads it. We will ,,
, ,,, ^,. ,Mcmcircs ubcnim
remember thy breasts above wme; and t..oruin super viso the words will bear. These people °’“”’ shoidd be deprived of those breasts out of which they had sucked much sweetness before; even deprived of all comfort in God. God’s people hang upon God, and (b’aw comfort from him, even as the urfant upon the mother’s breast, which sucks sweetness, and comfort, and nom’ishment fi-om thence.
This expression, then, of weaning the chUd, implies these two things:
1. That the enjojTnent of the comforts of a sweet native land, specially where Divine ordinances abound, is a very great blessing of God; and to be deprived of it is a great affliction, yea, to some it comes as a cm’se. The vei-y sucking of our native an- is certainly a great blessing fi-om the Lord. Those who have been banished and deprived of it, have been more sensible of it than many of you who always have enjoyed it. ^lany have lain so long sucking the sweetness of our Enghsh au-, and the comforts which flow from then- accommodations, tin they have sucked in that which, if God’s mercy had not prevented, would have proved poison to then- souls. But I speak not of all, I make no question but there have been many of God’s dear servants that have tarried in then- native soil, and kept the uprightness of their hearts and consciences as clear as others that went away. It is true, the comforts of a native soil are sweet, but except we may enjoy them with the breasts of these consolations, the ordinances of the church, they are not able to satisfy the soid; yea, except we may suck out of these breasts sincere milk, not soiled nor som-ed by the inventions of men, better a gTcat deal that we were weaned from all the sweetness and accommodation we have in oiu- native soU, by the mortifying of our affections to it, than that God should wean us from it, by sending us into captivity, or by giving the adversary power over us, or by making the land too hot for us.
2. That it is an evil thing for a child to be taken from the mother’s breast too soon, and sent away to be nursed by others. The expression fully imphes this, for it is to tell us the evil condition of the people, that they should be taken from their o-rni and sent to another country. The affliction is set out by a child’s being taken from its mother’s breast. It could not express what it intended, except it were to intimate
thus much unto us; that it is an enl thing for a child to be taken from its own mother’s breast. It is unnatural then for mothers, out of daintiness and pride, to deny the fruit of their wombs the comfort of their breasts. It is true, in time of weakness and danger, when it may be dangerous to themselves and the child, God ])crmits it. But when it is merely out of pride and affectation, certainly it is an evil against nature itself. Hannah’s care of her son Samuel is recorded, and it is mentioned liy the Holy Ghost in her commendation, that she gave him suck; “The woman abode, and gave her son suck until she weaned him,” 1 Sam. i. 23. It is said of the ostrich, Job xxxi.x. 16, “She is hardened against her young ones, as though they were not hers:” the ostiich is reckoned among the fowls that are unclean: and Lam. iv. 3, “Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my peojile is become cruel, like the ostriches in the wilderness;” more cruel than the very sea monsters themselves, that draw out then’ breasts and give suck to their young ones. The instruction of the son belongs to the father, the nursing of the son belongs to the mother. The mother’s milk is the most profitable and wholesome for every one, (saith Lac uiiii«iimiim Pliyy’) cccpt it be in some extraordicuiqtic maTemum. nary case. Ue read, in 2 Tim. iii. 3, that. c.. jy jyp latter day, when evil times should come, some should be daTopyU, “without natural affection:” that ‘Topyri, which is there spoken of, is the affection of the parents to the children, as well as of the childi-en to the parents.
But enough of this; if not too much, to such as with theur pride and daintiness, the chikben of their own fancies, neglect natiu-e’s duty to the childi-en of their bodies.
But further observe here. That the Lord stays for the weaning of the child; he stays till Lo-ruhamah was weaned, before Lo-ammi was conceived. And there is much to be known in this. AMiy does God stay? This is to show the gi’eat patience of God toward his people; for God was now about to reject them utterly from being his ))coplc; God was coming in the height of his WTath, to declare that they were no more his people; and here God makes a stop, stays till Lo-ruhamah was weaned. I have read that it was the custom of the Jews to be a long time, three years sometimes, before they weaned theii- children. God then it seems stayed long here, till the third child, Lo-ammi, was born, before he would come with that cbeadful sentence, “Ye are not my people, and I will not be your God.” First, T7hen Jezreel was born, they are scattered up and down, but they arc not all carried away captive. Then Lo-ruhamah is born, and then they are canned away captive, never to return again. But for all this, God may yet own them in their captivity. This is not so bad as for God to say, I will have no more to do with you as my people. Lord, though we be under affliction, under the power of our enemies, O’wn us still, acknowledge us to be thine; though we be in the fiery fiu’nace, yet let us have thee to be our God. No, (saith God,) you shall not only be scattered, but you shall be all carried away captive, and I will not own you, I will cast you of!’, you shall not be my people, neither will I be your God. Now before this Go<l makes a stop. Hence,
Obs.. That God stops in his anger for a while, as long as he pleases. God is called, Nab. i. 2, The Lord of anger; so the words ncn Sya signify, though translated otherwise. We may apply it at least thus, God is the Lord of his own anger, he can let it out as far as he will, he can stoi) it when he will, he can command it to come in when he pleases. It is not so with us; oui- passions are lords over us; if we once let our anger arise, we cannot get it down again when we would, we cannot still our passions when we please; if we let our
affections run, we cannot rein them in in a moment. That is the frame of spirit which we should all labour for, to be like God, though angrv-, yet sm not, so that we can stop when we will, and command oiu’ anger as we jjlcase. God says to the proud waves, “Hitherto shaft thou go, and no further.” Oh that we were able to say to those proud waves of our passions, Hitherto arc you gone, but you shall go no further!
Obs. 2. Those who have been once the people of God must not be suddenly rejected from being God’s people. Mark here, God stops in his anger for a w liile. When this dreadful judgment was about to be executed, God is even ready to say, as he said aftenvard in this pxophecy, “How shall’ I give thee up, Ephraim? How shall I deliver thee, 0 Israel?” Hos. xi. 8. ‘When we are about either to reject any particulai- person, who has made profession of religion, from being God’s, or to reject a church from being God’s, we had need pause, and examine the matter well; yea, and when we nave examined it, to stop again, and betJiink ourselves what we do. We must not be too sudden in rejecting those who have been once the people of God, from being the people of God now. Many men are too hasty, in rejecting both particulai- servants of God, and particular churches from belonging to God, as soon as they see some few things amiss in them; especially if there be any thing gross, immediately they are no chm’ches at all, they are altogether antichristian, they belong to the beast; and so, while they strike at the beast, they wound the Lamb. Certainly there is to be acknowledged much of Christ, not only in particidar saints, but with respect to the church ordinances of many particular congi-egations in England: we must take heed therefore of too sudden rejection of them from belonging to God, or refusing them, as his people, chui’ch fellowship.
‘’ She conceived, and bare a son.” ^^’e come now to the conception of the third child; it was a son, and his name was Lo-ammi. The second child a daughter, l)Ut the third a son; what is the meaning of this? I told you, that by the second child was noted the state of the ])eople at that time, that it gi-ew weaker and more efl’eminate; weaker in regard of their ouhvard strength, and more effeminate in regard of their spirits: and that statement I made good to you out of the history of those times in the Book of the Kings. Well, but now it is a son; what! do they grow stronger now they are nearer to destruction than before? Yes, thougfi nearer to ruin, and more hea-y wrath, than they were before, yet they get up a little strength before that time; therefore the third child is a son. Concerning the strength this people had a little before thcu- utter rejection, upon which their spirits were raised, you shall find the history in 2 Kings xvii. 4, where you have a declaration of the state of the ten tribes when Lo-ammi was born; for the text tells us, that they began to join in confederacy with the king of EgT|-])t; and whereas fonuerly they had done homage, by presents, to the king of AssjTia, now being confederate with the king of Egypt, they refused to bring any more presents to him; they begin now to be a jolly people, and hoped to cast off that Assyrian yoke of bondage under which they had gi’oaned.
66s. God sometimes pemiits men, and nations, and churches, to rise a little out of their affliction before their utter ruin; he gives them a little reviving before then’ death. Many men think themselves in a very good condition, if, having been in afftiction, their afflictions begin to abate, and they begin to rise a little; now they think they are safe, and they are ready to say, with Agag, “Surely the bitterness of death is past,” surely the worst is gone, 1 Sam. xv. 32. But you may sometimes be recovered, when God mtends jou should be suddenly rejected. Many may be preserved from some judgments, bccflusc they are reserved to greater
judgments. The Lord has begun, indeed, to give to us in England a little reviving, a little strength to enable us to rise against the cruel oppressions of our adversaries; but let us not be seciu’e, notwithstanding this; for though we have some little reviving, if we follow not God in the way of humiliation and reformation, this our little reviving may be but a lightning before omdeath.
And yet further, it is very observable what the condition of Israel was at this “time, when God was about to say, “Lo-ammi, they are not my people;” what it was not only in regard of their strength, but of their very sins. For if you examine the history, you find that the people of Israel not only had gotten somewhat more strength, but they were somewhat better in regard of their sins than they had been; I mean, they had less sins than they had before: yet now God is saying to them, “Lo-ammi, ye are not my people.” And if you read 2 Kings xvii. 2, you will observe that the very time of the utter rejection of Israel was in the days of Hoshea, a king who did “evil in the sight of the Lord, but not as the kings of Israel that were before him.” He was not so bad as the former kings of Israel, and yet in his days there comes utter destruction upon Israel. Yea, and as the king was not so bad as others before him, so it seems the people were not so bad as in former time, for ver. 9 saith, that “the chilcken of Israel did secretly those things that were not right against the Lord theu- God.” They were sinful, but tlieu’ sinfulness was secret, they did not sin with such an open, impudent face as heretofore. Yet in this king’s time, and when these people were thus improved, comes their utter ruin.
Hence we learn, that sometimes when there are greater sins patience stays judgment; and yet afterward, when a people seem to be in a better condition, not only in regard of then- outward strength, but in regard of then’ sins too, then God comes with his wrath upon that people. Let us not flatter ourselves, although we can say that some things amongst us are not so bad as they were heretofore. Suppose there be some partial refoiTiiation, this is not ground enough to secure us. We cannot reason thus, Why heretofore the land was more sinful than now, and the governors were more oppressing than now. This is not enough, we may be nearer the sorest misery at this time, if oiu’ reformation be not a thorough reformation, than we were before. And the reason is this, because God, when he comes against a nation, does not only come against it for the present sins of which they are actually guilty, but to reckon with them for then- sins committed before, though the judgment is inflicted just at that time. A concourse of events in God’s providence might so meet as to suit with God’s ends, that the destruction of this nation should be now, rather than some time ago, yet the nation not more sinful than before, but m order to fulfil other events of providence that God intends; and then he comes to reckon with them for sins that were long ago committed and for their present sins all together. As he does sometimes with particular persons: perhaps they have been cb’unkards, unclean, wicked, twenty years ago; God has spared them; afterward, upon some lesser sms, God may take advantage to come Litim.is iciiu non against them for all then’ other sins tostetnit quEtcum. gether. We commouly say. It is not the last blow of the axe that fells the oak: perhaps the last may be a weaker blow than any of the former, but the other blows made way for the felling of it, and at length a little blow comes and completes it. So our former sins may be the things that make way for our ruin, and then at length some lesser sins may accompHsh it.
‘V ou that have been guilty of gross sins, take heed of small sins; for though God has spared you when you were guilty of great sins, do not say that he will spare
you now you commit lesser sins; at this very time of committing lesser sins, you may be called to an account for grosser. Did you never know a house stand out against many strong and blustering winds, yet afterward some little puff of wind has thrown it down? So it is with nations and jJeople that sometimes stand out through God’s patience, when their sins are gross and vile, and afterwards upon some lesser sins are utterly undone.
Ver. 9. Then said God, Call his name Lo-ammi: for ye are not viy people, and I will not be your God.
The name of this son is Lo-ammi, and the word signifies, as it is interpreted here by God himself, “j’e are not my people, and I will not be your God.” The people to whom Hosea prophesied might have objected against him thus: What! Hosea, do you say that God will not have any more mercy upon us? ‘Miat! will not God have mercy upon his own people? Is not God our God? Why do j’ou tlu-eaten such things as these? The prophet answers. It is true, God has been yoiu- God, and you have been his people, but there is an end of those days; God now degrades you from those glorious privileges that you formerly possessed, he wLU own you no more to be his, and you shall have no further right to own him to be jom-s. From whence,
Obs. 1. A people that have been once a people dear to God, may be so rejected as never to become a people of God more. For so these did not, though afterwards we shall hear of the promise for others in other ages. God has no need of men. God is able to raise up a people what ways he ])leases, even from the very stones in the street “to raise up chikben unto Abraham.” Rome may boast that she has been a glorious chmxh. True, there has been heretofore a glorious church in Rome. “Miat then? Those who were his people are now no more his people. We shall meet further with this in the next chapter.
Only here observe but this thing, the gi-eat difference between the estate of a Christian in communion with Chi-ist by grace, and a church estate. Men and women may lose then- church estate, and that for ever; but their estate in communion with Jesus Christ by grace they can never lose. This is a great difierence, and affords abundance of comfort. True, our church state, I mean in regard of an instituted church in congregations, is a great privilege and mercy; but our communion with Jesus Chi’ist is a higher pri^lege, and that privilege can never be lost: we may be cut off from the one, but never cut off from the other.
Obs. 2. It is a most heavy judgment for any to have been heretofore the people of God, now to be unpeopled, for God to be no more theirs, and for them to be no more the Lord’s. A hea-y judgment for the Lord to say. Well, I will be no more a God to you, whatsoever I am to others, no more yom’s in my goodness, in my mercy, in my power, or whatsoever I am in myself
The being cast off from God, 1. Takes us oft’ fi-om that high honour that was before upon a people. “Since thou wast precious in my sight, thou hast been honom-able,” Isa. xUii. 4. The people of God gathered together in church communion, certainly are in an honourable condition; when they are dispeopled, they are cast oft’ fi-om this then- privilege, from their honour. 2. They have not the presence of God with them, nor the care of God towards them, nor the protection of God over them, nor the delight of God in them, nor the communication of God to them as before. But, among other privileges, they want this, namely, that great pri«lege of pleacling with God for mercy upon this relation, which was the usual way of the prophets to plead with God, because they were the people of God: so Isa. lxiv. 9,” Be not wroth very sore, O
Lord, neithcT remember iniquity for ever.” Upon what ground? ‘■ Behold, see, we beseech thee, we are all thy people.” This is a good argument. Again, Jer. xiv. 9, “Why shouldest thou be as a man astonished, as a mighty man that cannot save? yet thou, O Lord, art in the midst of us, and we are called by thy name; leave us not.” This text is ours this day, and well may we say, “O Lord, why shoiddest thou be as a man astonished?” Yet if we” can but take up the second part, and say, “Ne are called by thy name,” we may make more comfortable use of the former, “Viliy shouldest thou be as a man astonished?” How doth a man astonished stand? He stands still in a place, as if he knew not which way to go; he is in a kind of distraction, fii-st he goes one way, and by and by he returns again. The Lord knows his pm-pose from eternity, but the Scriptures are pleased to express God’s ways towai’ds us in this similitude. Has not God stood amongst us “as a man astonished?” God has been in a way of mercy, and then stood still, and then gone fom’ard a little, and aften•ard gone back again, and yet back and back still; and we have prayed and cried, and God has again stood as a man astonished, as if he were not yet resolved which way to go. Let us pray earnestly “to God that he would not stand as a man astonished, but that the way of the Lord’s mercy may be made clear before him, and clear before us. But this I bring in to show that the relation wluch a people have to God, is the ground of then- encouragement to pray to God, and when a people is rejected they lose this privilege. Our relations to God are veiy sweet and glorious things, though ordinarily they are exceedingly abused. As it is said of other relations. Relations are of the least entity, but of the greatest eificacy; so it is here, our relations to God are of very great efficacy, whatever the entity be; and therefore to lose our relations to God, especially this relation of God’s being ours, and we being his, is a sore and heavy cm’se.
Obs. 3. We first begin with God in oui- apostacy, before God begins with us in his rejection. Mark here; the first is, “you are not my people,” before the second comes, “I will not be your God.” I woidd not have withdrawn myself fi-om being yom- God if you had not first rejected me, and would not be my people. When God loves, he begms first; we love not him, but he loves us first: but when it comes to departing, it bcguis on our side, we first depart before the Lord does: and this will be a di-eadful aggravation to wicked men another day, .to think with themselves. This evil is come upon us, God is gone, mercy is gone; but who began this first? where is the root and principle? Thy perdition is of thyself. I began first, and therefore all the loss of that grace and mercy that is in God, I may thank this proud, this distempered, this base, passionate, wTetched heart of mine own/or it.
Obs. 4. It is a gi-eater misery to lose God himself, than to be deprived of whatsoever comes from God. “I will not ‘be your God.” He does not say. You shall not have the frliit of my patience to be yours, you shall not have my crcatiu-es to be yours, you shall not have those fruits of my bounty to’ be yours: no, but I will not be yours, I myself wUl not be yours. This is the sorest threatening that can possibly be to a gracious heart. And this indeed is one special difference between a h-pocrite and a truly gracious heart; a hi)oeritc is satisfied with what comes from God, but a truly gi’acious heart is satisfied with nothing but God himself. Thnligh God lets out never so many fruits of his boimty and goodness to him, yet he must have union with God himself, or else he is unsatisfied. It is a notable speech of Bernard, “Lord, as the good things that come from me please not thee without myself, so the good things that come from thee please not me without thvselt.” This is the expression of a gracious heart. Let us
tender up to God never such duties, with never so great sti-ength, except we tender up to God otu-selves, they never please him. So let God bestow never so many favours upon us, except God give us himself, they should never please us; I mean, please us so as to satisfy us, so as to quiet us, if for our portion.
Y’ou know what God said to Abraham, “Fear not, I am thy shield, and thy exceeding great reward. But Abram said, Lord God, what wilt thou give me, seeing I go chOdless?” Gen. xv. 1, 2. What is all this to me, so long as I have not the promise fulfilled, that so I may come in C’lmst to enjoy thyself? And Closes woultl not be contented though God told him his Angel should go before thm; no, saith he, “If thy presence go not with me carry us not up hence,” Exod. xxui. 20; xxxiii. 15. The harlot cares not so much for the person of her lover, as for his gifts; but the true lover cannot be satisfied T-ith love-tokens, but she must have the person himself. So it is with a gi-acious heart. It is verj- observable that David, in Psal. li. 9, prays, “Hide thy face fi-om my sins;” it seems God’s face was angrv-; and yet presently, ver. 11, “Cast me not away from thy face, or presence.” God’s face .,...
J ’ 1.,, CujiH facimi limct,
was an angi-y lace, yet Uavid would not ipsiui facicm imobe cast away from this face of God: O “^ ’ “=’ no, rather let God be present with a gi-acious heart, though he be angry; though his anger continue, yet let rac have his countenance. In that God says not. I will not give you these and these favours, but “I will not be yoxu- God;” this is the sorest thi-eatening that possibly can be to a gracious heart.
06s. 5. This is the judgment for sin, God not being their God. It hence appears that sin carries along with it in itself its olii punishment. How is that? Thus: by sin we refuse to have God to be our God; by it we depart fi-om God, we do not trust God, nor love him, nor fear him. The very nature of sin causes a smner to depart fi-om God, yea, to reject God from being a God to him; and this is” the pimishment, “I will not be your God.” And this is the sorest punishment to a sinner, that he shall not have God for ever for his God.
Obs. 6. AMien any forsake God, and disavow him to be their God, we should do as God does, reject them from being om-s. If they will not be God’s, neither should they be ours. W’Ul not such a man have acquaintance with God, win he forsake him and his ways, then he shall not have our acquaintance, we will forsake him. How far we may withdraw from a church that it shall not be ours, -we shall fully meet with in the second chapter. Only now thus much: though it be true, when a people forsake God, we ai-e to forsake them, yet lot them gi-ow never so -wicked, our natural and civil relations caimot be broken because of thcu- wickedness; but the relations of husband and wife, father and child, master and servant, must be acluiowlcdged; servants mtist be dutiftd to their masters though never so wicked; and the wife must be lo-ing and dutiful to her husband, though he be never so wicked a man. But any intimate familiarity with those, not thus joined in such relations, ought not to exist; if they reject God, if they will not be God’s, they should not be ours. It is said, Job viii. 20, that God will not help the enldoers; it should be ti-ue of us all, that we should not take the ungodly by the hand, to help them in e-il. Thus much for the name of this tlm-d cluld, “Lo-ammi: ye are not my people, and I will not be your God.”
That which remains in the chapter, is a promise of mercy both to Israel, ver. 10, and afterwards to Israel and Judah together, ver. 11. To Israel fii-st, and that is,
Ver. 10. I’et the number of the children of Israel shall be as the sand of the sea, trhich cannot be measured nor numbered; and it shall come to pass, that in the place uhere it was said unto them, Yc are not my people, there it shall be said unto them, Ye are the sons of the living God.
And so lie goes on with wonderfully gracious promises of mercy to Israel in futm-e generations, though for the present God had determined what to do with Israel. Here then we have, fii-st, a promise of mercy to Israel. Secondly, this mercy to be in futui-e generations. And thii’dly, to consist in the multitudes that should be gathered to Israel.
I. Here is a promise of mercy to Israel.
Obs. 1. That the Lord in judgment remembers mercy. It is a sore thing when God in mercy remembers judgment, but it is as comfortable when God in judgment remembers mercy. Mien God thi-eatens most di-eadfuUy, yet he promises most graciously. We should therefore, when we most fear the thi’eats of God, look up to the promises of God. look up to see, when wrath is denounced in the most hideous and dreadful way, whether we can spy a promise, whether there be not yet a little cloud, though but as big as a man’s hand, whether there be not yet a little crelice, through which we ma)” see whether God doth not break forth with a little light in a way of promise.
Obs. 2. It is usual, when we are in prosperity to forget all threatenings, and when we are in adversitjto forget all promises. “Ulien we hear of mercy to God’s people, we never think of God’s wrath; and on the other side, when we hear of Ms wrath, our unbelie^Tng hearts never think of his gi’aee and mercy. AVe ought to sanctify the name of God in both; when God is in a way of justice, look up to his gi-ace; and when he is in a way of grace, look up to his justice. For that end I shall give you two notable texts of Scriptiu-e, as famous as any I taiow in the book of God: the one declares to you that when God expresses the greatest mercy, yet then he declares the greatest wrath; and the other, when God expresses the greatest wi-ath, he then declares the greatest mercy: and I shall show you how the name of God ought to be sanctified in both.
The fii’st is in Exod. xxxiv. 6, 7; when the Lord passed by before ISIoses he “proclaimed. The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and ti’uth, keeping mercy for thousands, forgiving iniquity and transgression and sin.” ‘What abundance of mercy is here expressed! Now it follows, •’ and that will by no means clear the guilty; visiting the miquitj’ of the fathers upon the childi-en, and upon the children’s children, unto the thu-d and to the foiuth generation.” Here is an expression of gi-eat TTath. And then for our sanctifjing of God’s name in this, it follows, ver. 8, And when Moses heard this, he “made haste, and bowed his head toward the earth, and worshipped.” Thus we must bow and worship before God, sanctifying his name in both his mercy and justice.
On the other side, Nah. i. 2, “God is jealous, and the Lord revengeth; the Lord revengeth, and is fuiious; the Lord will take vengeance on ms adversaries, and he reserveth wrath for his enemies.” Dreadful expressions! Yet, ver. 3, “The Lord is slow to anger;” there is a mitigation at first: then he advances in expressions of wrath, but he is “gi-eat in power, and will not at all acquit the wicked: “and ver. 5,” The mountains quake at him, and the hills melt, and the earth is hm’ued at his presence, yea, the world, and alL that dwell therein: who can stand before his indignation, and who can abide in the fierceness of his anger? His fury is poured out like fii-e, and the rocks are thi-own down by him.” ■lliat more terrible expressions of wrath than these? Now mark, ver. 7, “The Lord is good, and a sti-ong hold in the day of trouble; and he knoweth them that ti’ust in him.“’ “Miat a sti-ong expression of grace is here! observe it, my brethren, that in the midst of
God’s anger, yet God is good stUl. A gracious heart must acknowledge, though God be provoked to anger, yet he is a good God still; and it is a good sign for the soul to fall down before God when he is in the way of his vrrath, and to say, “The Lord is good.” As that good old man Eh did, after the denunciation of that dreadful sentence against him and his house by Samuel, “It is the Lord, let him do what seemeth him good.”
Obs. 3. God, in the midst of his anger, knows those that trust in him. All of you wOl say, when God bestows fevom’s upon you, The Lord is good, O bl&ssed be God, he is a good God: but when God reveals his greatest wrath, truly then the Lord is good. Luther declared he woiUd acluiow- JjLmS°omnM loledge God to be a good God, though he ?i?« perderet.
Ill 1 11. 1 1 1 Luther.
snould destroy all men in the world. JIuch more then is he to be acknowledged in a day of trouble, when he appears most gi’aciously to his saints. ‘• The Lord is good, and a strong hold in the day of ti’ouble.” God is a sti-ong hold now, when such wrath is revealed, to his saints in the day of trouble; and he knoweth those that trust in him; though his wrath is abroad in the world, he knoweth those that trust in him. When men are angry they scarce Imow the difference between then- foes and then- friends. K any displease them, they come home and are angry with then- wives, with their servants, with their childi’en, with then’ friends, with every one about them. “Mule they are in their passion, their wives, and childi’en, and servants wonder what the matter is with them: Siu-ely some one has displeased my master to-day, he is so touchy, and angiy at every Uttle thing. jNIy brethren, it is a dishonour to you in the eyes of your servants, and it lays low yom- authority in your families, for them to see you come home in such a pet that you know not how to be pleased, though they have done nothing to chsplease you. God does not act so; though he be never so angiy, yet he knows those that trust in him. Let God’s anger be never so public and general in the world, if there be but a gracious soul that lies in a poor cottage, or in a hole, the Lord knows it, and takes notice of it, and that soul shall understand too that God knows it. It is true, when the wrath of God is revealed abroad in the world, it seems as if it woidd swallow up all the saints; and those whose spirits are weak and fearful are afi-aid that they shall be swallowed up in the common calamit)-. But be of good comfort, God knows those that trust in him, even when his wrath is never so dreadful and general. In this case it is with God’s childi-en as it is with a child in the mother’s amis; if the father violently lays hold upon his servant, and thrusts him out of doors for his demerits, there is such a tenible reflection of the father’s anger against the servant upon the child, that the poor child begins to cry. So when the children of God see God laying hold upon wicked men. to execute wrath upon them, they cry out, they are afi-aid lest some evil should befall them too. O no, be of good comfort, “The Lord is good, and a strong hold in the day of ti-ouble; and he knoweth them that ti’ust in him,” when his anger is never so great and general. So though this Israel be “not my people,” yet “the number of the clulch-en of Israel shall be as the sand of the sea.” So in Nah. i. 15, “Behold upon the mountains the feet of him that bringeth good titUngs, that publisheth peace!” What! at this time, though God’s way be in the whirlwind, and so tenible, yet now, “behold the feet of him that bringeth good tiduigs, that publisheth peace.” God abroad publishes war, yet he has a messenger to. publish peace and life to some.
Is it not so this day? It is ti-ue, the wrath of the Lord Ls kindled, and bmns as an oven against the ungodly, but peace shall be upon Israel. And let us sanctift- the name of God in this too, for so it follows,
Nah. i. 15, “O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.” And because God reveals such rich fp-ace in the midst of judgment, let this engage your hearts to the Lord for ever.
Obs. 4. Not only when God threatens judgments, but when judgments are actually upon us, let us sanctify God’s name in looking up to promises. Suppose we should live to feel most fearful judgments of God, yet even then we must look up to promises, and exercise faith, and have an eye to God in the way of his grace at that time; this is more difficult than in threatenings. You have a notable passage in Isa. xxvi. 8, “In the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name.” Blessed be God, my brethren, the Lord calls” us to wait upon him in the ways of mercy for the present. Not long since the Lord was in a way of judgment toward England; and some of God’s people would wait upon God and keep his ways; but there were many, when they saw that they were likely to suffer, departed fi-om Goil and declined his ways. Much cause of bitterness of spu’it, and of dread of humihation, have they that did so. But others may have comfort to their souls, that in the very way of God’s judgments they waited for him, and they can now with more comfort wait upon God, when he is in the way of his mercy. But if God should ever come unto us in the way of his judgments, let us learn even then to wait upon God and keep his way.
jer. xxxiii. 2-1 may seem more pertinent to illustrate this truth: “Considerest thou not what this people have s))oken, saying. The two families which the Lord hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.” Mark the low condition of the people at this time; God has cast them off, they are despised and contemptible, not worthy to be accounted a nation: but though they were brought low, and in a condition contemptible, yet now God confu-ms his covenant with them: for obserle, ver. 25, 26, “Thus saith the Lord; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant.” As if God had said. Let them know that -nhatcvcr their condition is now, yet my love, my mercy, my faithfulness, is toward them as sure as my covenant with day and night, and as the ordinances of heaven and earth. An admirable text to help not only nations, but individuals, when they are under the contempt of ungodly men. Yet at that time the Lord is most ready to eonfh-m his covenant with them, to be as sure as his covenant with day and night, and heaven and earth. It brings honour to God when at such times we can look up to him and exercise faith. And indeed this is the glorj-, and dignity, and beauty of faith, to exercise it when God’s judgments are” actually upon us.
II. To whom did this promise refer? It was not a promise to any who then lived, but to be fulfilled in future ages, yet introduced by the prophet as a comfort to the people of God then living. Hence
06s. Gracious hearts are comforted with the promises of God made to the church, though not to be fulfilled in their days. If the church may prosper and receive mercies from God, though I be dead and mouldering in the grave, yet blessed be God! AVhen Jacob was dying he said to Joseph, “Behold, I die; but God shall be with you, and bring you again unto the land of your fathers,” Gen. xlviii. 21; he will fulfil his promises to you though I am dead. Our forefathers, that generation of the saints who lived a while since, how comfortably would the) have died, if God, before their death, had revealed to them, that within three, or four, or
seven years, so much mercy shoidd come to England as we now see! Y’ea, how comfortably would any of us have died (I appeal to any gracious heart here) if God had said thus to thee. Go and be gathered to thy fathers in peace, within these two years such things shall be done for England as we now live to see! would not we willingly have died? would it not have been comfort enough against the fear of death, to have had revealed to us what should have been done to our posterity? AMiat mercy then is it now, that it is not only revealed to us, but enjoyed by us!
III. AMiat was this promise? “That Israel should bo a multitude, that the number of them should be as the sand of the sea shore.” “We shall examine the excellency of the mercy of God in this promise by and by. Only for the present, inquire we a little why God should manifest his grace “to midtiply them as the sand of the sea shore?”
If we compare Scripture with Scripture, we shall find that God ])romises this, because he would thereby show, that he remembered his old promise to Abraham, that God would multiply his seed “as the stars of heaven, and as the sand which is ujion the sea shore;” and now God a long time after renews this promise. Hence
Obs. That the Lord remembers his promises, though made a long time since. ‘• God is ever mindful of his covenant,” Psal. cxi. 5. AVhcn we have some new and fresh manifestations of God’s mercy, oiu- hearts rejoice in it, but the impression of it is soon gone. “Mien some of you have been seeking God, have had many manifestations of his love, and God has entered into covenant with you, for a while you have been comforted, but you lose all yoiu’ comfort again within a short, time. O remember, “God is ever mindful of his covenant,” though made twenty or forty years ago; he remains the same still; be you the same still; be you ever mindful of your covenants. Wien men are brought into the bond of the covenant, their consciences are awed with it, at first they M’alk very strictly, and dare not in the least thing go from the covenant; but after a few months or weeks are over theii- heads, they forget the covenant they made with God. There is not such a strong bond upon their spirits as there was before. O my brethi’en, know that this is a gi’eat and sore evil in you; “God is ever mindful of his covenant,” so you should be.
And as of his covenant, so of his threats too, by way of ])roportion. God remembers his tlu’eats that were made many years ago: we are affected with God’s threats for the present, but within a while the impression is gone; but let us know, time alters not God as it does us.
Vi’e must, however, inquii-e more fully into this promise, because it is often declared in Scripture, that the childi-en of Israel should be like the stars of the heaven, and as the sand upon the sea shore. Viliy did God express himself thus in his covenant to Abraham?
First, Abraham left his father’s house and all his kinda-ed at God’s command, and upon that God made this covenant with him, that he would make his seed “as the stars of the heaven, and as the sand which is upon the sea shore.” As if God had said, Abraham, be willing to leave your father’s house, I will make a gi-eat house of you, a great family of youi-s.
Secondly, Observe that afterwards God confirmed this covenant to Abraham, and that with an oath. A’hen he came first out of his countn,’, and left his father’s house, God made this promise of increasing his seed, but not with an oath; but afterwards, in Gen. xxii. 16. 1 7, God renews this promise of multiplying his seed, and that by an oath:” By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing 1 will bless thee, and in multiplying I will multiply thy
seed as the stars of the heaven, and as the sand which is upon the sea shore.” Mark here, it was upon Abraham’s being willing to offer up his son Isaac, his only son Isaac. Abraham was willing at God’s command to offer up his own son, and upon that God promises to multiply his seed as the stars of heaven, and as the sand of the sea. Yea, with an oath. By myself I swear, saith the Lord, that I will do it, because thou hast done this.
Ois. 1. There is nothing lost in being willing to lose for God. Abraham was willing to lose his father’s house, the comfort of his family, for God: I wdl make thee a glorious family as the stars of heaven, saith God. Again, Abraham was willing to lose one son, his only son, for God. Art thou willing to lose one son for me, saith God, thou shalt have ten thousand sons for this one thou losest, yea, though it be lost but in thy intention. Thou shait have thy own son, and yet have ten thousand sons besides. O, let us not be afraid to part with any thing for God. God’s people know how to make up in God whatever they lose for God. But God will not oidy make it up in himself, but w-iU make it up even in the very creatui’e itself thou losest for God. Art thou willing to lose a little of thy estate? Thou mayst with comfort expect, as far as, if thou knewest all, thou thyself wouldst desire, to have it made up in abundance, even m that very way. You know the promise, “And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or chikben, or lands, for my name’s salve, shall receive an hundredfold, and shall inherit everlasting life,” Matt. xix. 29. How hath God fulfilled this promise this day in many of our eyes, and to many of om- experiences! How many have you known who were willing to part with what they had. and to put it out, as it were, to the wide world! But God has made it up to them, not only in himself, but in the very thing itself; and thereby taught them, and all the world, to be willing to ventm’e to part with any thing for God and his cause.
06^. 2. When we are ^^•illing to lose for God, then is the time when God will renew and confii-m his covenant with us. God confii-med his covenant with Abraham when he was willing to part with his son, to be deprived of all his seed. The way to make sure of what we have is to be willing to part with it. You all desire to be siu’e of your estates; Oh that we could in these times, wherein we see nothing sure, make omestates sm-e! Would you make sm-e of your estates? Be willing to employ yom’ estates for God and for a good cause. This is the way to have God renew his covenant to you for an assurance that way. This is the best assiu-ance office in the world.
But how comes this promise in at this time, and to this people, in Hosea’s proph(Wy? Because the Lord, by the prophet, would answer an objection of the people. They might have said, Hosea, do you thus threaten the destruction of Israel? You promise mercy to Judah, and Judah is but a handful to us; we are the ten tribes, and with us is the greatest part, almost all the seed of Abraham, and yet yopi thi-eaten our destruction; it can never possibly be. What will become of God’s promise to Abraham, that his seed should be as the stars of heaven, and as the sand on the sea shore? You seem to speak conti-ary to God; God said that he would multiply that seed, and you take a coui-se to make men believe that the seed of Abraham shall be brought to nothing.
The prophet answers thus: Do you say, “VATiat will become of Abraham’s seed? Know that God can tell how to provide for Ms church and fuhil his promise made to Abraham, whatever becomes of you. You are mistaken in thinking that you alone are the seed of Abraham. Abraham has not only a carnal, but a spiritual seed; all those that shall join in the faith of
Abraham, and subject themselves to the God of Abraham, shall be the seed of Abraham, and so they shall be the chUcb-en of Israel as well as you. Thus God will make good his word. To expound this truth the apostle quotes this promise, “As he saith also in Hosea, I will call them my people which were not my people,” Rom. ix. 25; and applies it to the Gentiles. The Holy Ghost, who is the best interpreter of Scripture, there shows that it is at least in part fulfilled in so many of the Gentiles coming in, and being converted to the faith of the true Messiah.
This and many other excellent prophecies concerning the glory of Israel, were made good in part in the fii-st times of the gospel. They were, however, but the fu-st-fruits of the fulfilling of those promises and prophecies; the accomplishment of them is yet certainly to come, when the fulness of the Gentiles shall come in, and the Jews be converted. Then not only the spuitual seed, but the very carnal seed of Abraham shall have this promise made good, and be multiplied, and come into the faith too, Rom. xi. 26. The apostle speaks there of a general salvation of Israel that was to come after the fulness of the Gentiles. So it appears plainly, that those prophecies concerning the glory of Israel, though they were in part made good in the first times of the gospel, yet there was a fui’ther accomplishment of them, when there should be a fubiess of the Gentiles come in, and then all Israel should be saved. From hence
Obs. 1. All believers, though of the Gentiles, are of the seed of Abraham, they are of Israel, and therefore have the same privileges with Israel, the same in efl’eet, yea, better. They are all the heirs of Abraham, who, Rom. iv. 13, is said to be “the heir of the world;” they have the dignity of Israel, to be the peculiar people of the Lord, to be God’s treasure and portion. Whatever you read of excellent titles and appellations about Israel, they belong now to all believers, though they are Gentiles. A comfortable and most sweet point to us Gentiles.
Obs. 2. God has a time to bring in abundance of people to the profession of the faith; multitudes, even as the sand of the sea shore. He wUl do it, and he has ways enough to accomplish it. Though for the present men cast this reproach upon the people of God, that they ai-e but few, a company of poor mean people, a handful, that ai-e nothing in comparison of the rest. But this reproach will be wiped away, and we may yet expect, that before the world come to an end, the greatest part of its inhabitants shall embrace the faith of Ciurist, and become godly too. Isa. xlix. 19 — 21, “Thy waste and desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants.” This yet has not been fulfilled. Thy childi-en shall say, “The place is too strait for me, give place to me that I may dwell. Then shalt thou say in thine heart, who hath begotten me these? ““WTien was this fulfilled? ‘■ The stone,” in Dan. ii. 35, “that smote the image became a great mountain, and filled the whole earth.” God’s people shall fiU the whole earth. Now take all Christians to be God’s people that only acknowledge Chi-ist to be the Son of God, they are computed to be not above the sixth part of the world; and yet this must be fulfilled, that the chm-ch shall be as the stone that smote the image, become a gi-eat mountain and fill the whole earth. “John saw,” in the Revelation, “the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband,” Rev. xxi. 2, 10: and when God comes to dwell with men by his Spuit, all people shall come and flock to the chm-ch, as the prophet saith, like “the doves to then- wmdows,” Isa. Ix. 8; and they, you know, fly together in flocks. In Chr-ist’s time the people of God were a little flock;” Fear not, little
flock.” The Greek has tno diminutives, ^owwo“” ^itlc, little flock, and so it may be ti-anslatcd, “Fear not, little, little flock; for it is your Father’s good pleasure to give you the kingdom,’’ Luke xii. 32. It ^las a little flock then, but it shall be a gi-eat flock when the Father shall come to give them the kingdom. Clu-ist is promised to have the ‘• heathen for his inheritance, and the uttei-most parts of the earth for his possession,” Psal. ii. 8; he shall possess them. A king does not possess a kingdom who only possesses some town, or one shire of it: Christ shall jiossess the utteimost parts of the earth. Yea, it shall be said, “The kingdoms of this world are become the Idngdoms of om- Lord, and his Christ,” Rev. xi. 15. They are the Lord’s indeed in some sense always: but he speaks in a special sense, wherein it shall be said not only a few congregations are the Lord’s, and his Christ’s, but the whole kingdoms of the earth, which, with their great kings, shall come and bring their glory into the chuixh.
Obs. 3. Is it so? let every one then come in, and help on this work. Has God promised this, that there shall be multitudes come into the church? Come thou in then, and thou! What! shall so many embrace the faith of Jesus Christ, and shalt thou stand out, and be shut out at last amongst the dogs? Do you come in and add to the number-, to make good this word of the Lord. Yea, let us seek to di’aw in all others as much as we can: therefore it is that we have such excellent promises in the Scriptm-e to encourage us to di-aw in others to the faith. “He that turneth many to righteousness shall shine as the stars for ever and ever,” Dan. xii. 3.
Obs. 4. Although God defei-s fulfilling his promise for a time, yet at last he does it gloriously. The paucity of the number of the saints of God now shall not discom-age always; let us be above this stumblingblock. There are but few yet; what then? there shall be many, “The number of the children of Israel shall be as the sand of the sea.” What though we do not see ways how this promise shall be fulfilled for the present, yet let us believe it. For, observe, when God fii-st made this ])i;omise to Abraham, that his seed should be as the stars of heaven, and as the sand of the sea shore, it required much exercise of faith in Abraham to believe it. It was twenty years after this promise before Abraham had a child.’ At last he had a chUd, and a child by promise; then he must go and kill that chOd; but lie was spared. Well, Isaac grows up, and he was forty yeai’s old before he man-ied; all this while there as but one of the promised seed. Wien Isaac married, Kebekah his wife continued twenty years ban-en; what became of the promise all this while, that the seed of Abraham shoidd be as the sand of the sea? Here are twenty years gone, and forty years gone, and twenty years more gone, and yet there are no other childi’tn of the seed by promise but Isaac. Nay, it appears that upon their going into Egj-jit, which was two hundred and fifteen year a after the promise, there were but threescore and ten of them all. Wrere is the promise then, that Abraham’s seed should be as the stars of heaven for multitude? But now mark, God afterwards comes on apace, for in Numb. i. 4G, you find that at the end of the next two hundred and fifteen years they were reckoned when they came out of Egypt, and “they were sLx hundred thousand and three thousand and five hundr-ed and fifty” fighting men of twentj’ years old and upwards, besides all the women and chil- (hen, and all the tribe of Levi, which made two and twenty thousand more, Numb. iii. 39. In the fii-st two hxmtbtd and fii’teon year’s they were but threescore and ten, and the next two hunilred and fifteen yeai-s, w hile they were in bondage, they increased to six hiuidi’cd thousand and three thousluid and five hunchvd
and fifty, besides women and children, and the tribe of Levi. Thus, though it was long, yet when God’s time came he fulfilled the promise to Afcraham. So though we do not for the present see God making good the promise, yet let us believe, for God has ways to fulfil all, and he will do it, and when he comes he will come gloriously above our faith.
We can hardly believe there should be such great things done in England as we desire and expect, but there is nothing yet to accomi)lish which is more difficult than that which has been ah-eady done, therefore we may believe: and when God once comes in the way of mercy, he ti’iumphs gloriously; therefore let us be willing to wait his time. Let us not pro])ortion out God’s ways, nor di-aw an argument from what has been done in one time, that therefore no more shall be done iii another. You see what he did m the fulfilling of the promise to Abraham; and you may observe in yom’ reading of the New Testament, what low beginnings there were of the chm’ch at the fii-st: therefore saith Christ, “AVliere tw o or thi-ee are gathered together;” as noting that there would be but a very few at the fii-st. AMien Paul was called by a wonderful vision, in which he saw a man of Macedonia appearmg to him, and jjrapng him to come over to Macedonia and help them, Acts xvi. 9; one would have thought that when he preached there, all would have come flocking to heai’, and there would have been a glorious work done, that he would have brought in a great number to the faith. But when he came to Macedonia he was fain to go into the fields by a river’s side to preach, and only a few women came there to hear him. That was all the autlitory he had, and amongst them there was but one poor woman ^^Tought upon, “God opened the heart of Lydia.” This was the present result only of such a mighty call; and vet we know how gloriously God wrought by Paul. This I note to confii-m -^ou in this, that though the beginnings be very small, yet we may expect a glorious increase afterward. As it was with the church at the beginning, so it wiD be here: that which BUdad said of Job, chap, -iii. 7, may well be applied to the chm-ch, “Though thy beginning was small, yet thy latter end shall gi-eatly increase.”
Obs. 5. As God has a time to multiply his chmxh, so it is a great blessing to the chm-ch of God when it is multiplied. It is a fi-uit of God’s gi-eat grace and mercy to m;ike the church a numerous people: as “in the midtitude of people is the king’s nonom-,” Prov. xiv. 2S; so it is the glory of Jesus Christ, and therefore it was prophesied of him, that converts should come into the church as the “dew of the morning,” Psal. ex. 3. Thus it began in the primitive times, and soon after multitudes united with the church. I remember that Jerome, writing to Cromatius, affinns, that there might be computed for every day in the year (except the tir-st of January) five thousand martyrs; therefore the chmxh was grown to a numerous multitude. And Tertullian, ui his Apology to the Heathens, states, they were become so numerous in his day, that they had filled thencities; and that if they would they had strength enough to make their party good against them, but they were patient and submitted themselves to their tjTanny.
I know many make this statement of Tertullian an argument that men ought to lay down their necks, il’ tAose who rule over them lt11 it; and that if they cannot obey actively, they must obey passively, anv thing that is according to the will of their rulers. Why, say they, did not the Christians resist in the primitive times? Yes, though they were under idolaters, and were commanded to deny Christ, which was utterly unlawful, if they could not obey activelv, they obeycel l)asslvely, they submitted themselves to their rage; and though they had strength vet they would not resist. Whv slioulcl not Cluistians clo so now?
You are exceedingly deceived with this argument. True, we are bound to obey authority, actively or passively, and yet this argument does not serve the tm-n. There is much difference between authority abused, and men that are in authority commanding; here the difference lies not in authority abused, but in that which is no authority at all.” For there is no autliorit)’ that we are subject to now, but according to the laws and constitutions of the country in which we live. Not to the commands and mere will of men are we boimd m conscience to submit, either actively or passively. Though it be a good thing that is commanded, conscience does not bind to it, ea ratione, to jdeld to it because it is commanded, tQl it be brought to a law, and is according to the agTeements and covenants of the country wherein we live. And suppose this authority is abused, and there Ls an LU law made, then I confess, if that law be of force, we must either leave the countay, or submit, or suffer, for then the power of God is in it, though it be abused, and we are to be subject to all powers. ‘ATien then it comes to be a power, to be a law, it is authority, though abused, and we must peld obedience to it, either actively or passively. But we must inquu’c whether it be a power; it is not because the man that is in authority commands it, except he command it by viilue of that authority which is according to the nature and condition of the fundamental constitutions of the country where he lives.
Now in the primitive times they submitted themselves to suffer when they could not do the thmgs that were commanded, as to deny Christ, because by the constitutions of that country they had a legal power to proceed against them. Therefore the Clndstians were willing rather to suffer any thing than to resist; and were om’s the same case we should do so too. K once it come to pass, that mischief be established by a law, though it be mischief, yet if we cannot obey it actively, we are bomid to suffer, or else to quit the country, if it be urged upon us. We may seek what we can to get it alleviated, but we must either do or suffer, if once it be framed into a law; otherwise we are not boimd in conscience; bomid we may be in regard of prudence, and for preventing other disturbances, but conscience does not bind to the will of men, but to laW’S. Thus much for the satisfaction of conscience in this case.
Obs. 6. We should rejoice in multitudes joining the church. The Chi-istians were wonderfully increased at this time. Now we know we are to rejoice when the chm-ch is uicreased, and to esteem it as the gi-eat blessing of God when its members ai-e made as the sand upon the sea shore. In Psal. lxxii. S, there is a large prophecy made of the kingdom of Christ, and of his glory in this particular: “He shall have dominion from sea to sea, and from the river unto the ends cf the earth:” then ver. 11, “All kings shall fall down before him: all nations shall serve him:” and ver. 1 7, “His name shall endm-e for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.” Mark how the samts rejoice and bless God; what! shall all nations come m and serve Christ? shall there come multitudes in and join the church? “Blessed be the Lord God, the God of Israel, who only doeth wondi-ous tilings, and blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen,,and Amen,” saith the chm-ch of God then. Let all the saints send forth their echo. Amen; yea, and Amen too to this, that all the earth shall be filled with the glory of Christ; this is that with which they ai-e affected, this is that they deske. as if they should say, This is a blessed thing indeed!
My brethren, it is- a good and comely sight in a gracious eve to see multitudes flock to Christ and to his
ordinances. It is true that the spirit of anticlu-ist, which is in many, camiot look upon this but with a malevolent eye, and then- hearts rage and fret. They love to scatter Cluist’s chm-ch up and down, but to see people flocking to ordinances, to see multitudes come and join themselves to Cln-ist, this they cannot endure. The same malicious spirit that was against Clrrist, of which we read in the Acts of the Apostles, yea, and in the Gospels too, we find still in such kinds of men. Mark that text, Acts sin. 44, 45: “Almost the whole city came together to hear the word of God;” to hear a sermon. Now when the Jews “saw the multitude, they were filled with emy:” w-hy, what harm was there done? They saw no harm done, but merely saw- the multitude, and they speak against those things that were spoken by Paul, contradicting and blaspheming. Mark again the vUe spu’its of the Pharisees, who envied at the multitude that followed Christ himself: not only did they emy the apostles, for they might be factious and singidar men in then- esteem; but what say you to Christ himself? John xii. 19, “The Pharisees said. Perceive ye how ye prevail nothing? behold, the whole world is gone after him.” Certainly the same Pharisaical spirit has prevailed in om- days. We know that many a godly, painful, conscientious minister, has been ousted of all” he had in an instant, and his mouth stopped, though his persecutors had notlimg against hini, no, not for their own laws, but because he was a popular man, and multitudes foUow-ed him. “SATiat a dangerous thing has it been of late times for men to be populai-, that is, to be such as multitudes would flock to the word preached by them. Certainly it is an evil spu-it, for the promise of God to his church is, that there shall come midtitudes and join with the people of God in his ordinances.
I It now some reply to this, they do not object that multitudes should ibl’low that which is good, but it is the humom- and pride of such men to have multitudes to follow after them, and that they oppose. Take heed of putting this accusation off w-ith such a plea. Consider whether it will hold at that great day. The devil himself never pleaded against Chi-ist or any of his ways, but with some colour. Surely these men judge thus by looking into their own hearts; they know that if multitudes should come to them their hearts would be lifted up, and so they judge accordingly of others. But suppose it be so, for men are but men, that they, through coiTuption, should have any such workings of pride, yet do they say any thing that is not justifiable? do they preach any thing that is not according to Chi-ist? If they do not, then thou shouldst encom-age that which is good; and as for that which is evil, leave it to the coming of Christ, except thou canst by prayer and insti-uction help to remove it. It is worse to en-yat multitudes coming to hear the gospel now, than it was for the Jews to en-^y Paul for multitudes following hiim, for they thought they could contradict the false doctrine which they supposed Paid preached, and therefore they had some colour for then- conduct. But here it is nothing but merely because multitudes come to hear the word. K men preach fii-st in comers privately, where they have but a few auditors, they object: well, if they preach publicly, and multitudes come to hear them, then they cry out of that too. Nothing can please en-ious and malicious spmts. If we keep ourselves retired, that has exceptions enough, and if we come in a public way, they have exceptions to that too. Here the gi’oss malice and cunning of Satan appear, because when the thing itself camiot be excepted agamst, he runs to the intention of the heart, and to men’s inward aims, and bringeth an argument against that w-hich he knows no man can confute. For who can say that that is either true or false, that men have mward amis of pride, and vain-glory, and self-seeking,
in multitudes flocking; after them? Nay, suppose we profess before the Lord and Christ, as we desii-e to stand before him, and answer it at that day, what our aims are, this will not serve the turn. A“hy, then, my brethren, if men will choose such an argument as camiot possibly be answered before the coming of Christ, and so make a stumblingbloek, there is no help, but men must stumble and fall; and many do stumble and fall. However, let “wisdom be justified of her children;” let the saints rejoice in this, that .multitudes come to the ministrj- of the word and to the ordinances of Christ. Be careful and wise in your coming, and give no just occasion for reproach, but all due respect to those to whom you have the most relation.
This you see is the promise, that there shall come in such multitudes to the church. But mark how the promise runs:
“As the sand of the sea.” Rabbin Ezra makes an allusion from hence: “As the sand,” saith he, “keeps the waves of the sea from breaking in, and ib’owning the world; so Israel, so the saints, keep the world from being drowned by the waves of God’s “Tath.” I do not say that this is the intention, but the intention of God is mainly to signify the multitudes that should come into the church. Only this idea we may use, as being a comfortable and pretty allusion, and it is a truth that Israel is as the sand of the sea, not maris voiunt obru- Only in resjject of multitudes, but as the mundum’TiSlii- saiul to keep in the waves of God’s wrath toi™nio7fn“riV fro™ cb-omiing the world. Were it not .i«. et non pnMiirit for thc cliuixli of God, the waves of God”s
otmuian muntlo.,,, /■ ,, 1 11,
wrath would overilow all the world, and the world would quickly be confounded. So saith he, “When the waves of God’s anger seem as if they would overflow all the world, they do but see Israel and immediately i-etum back; they retire, and are not able to ovei-flow the world as they desire.”
Luther, in his comment upon this prophet, makes the second chapter to begin at the tenth verse; from vvliich to the end we have the promise of future mercy to Israel, both to Israel and Judah together. Some part of God’s promise of mercy to Israel we have expounded. Now we proceed:
“And it shall come to pass, that in the place.” This, according to some, has reference to the land of Canaan, that God will have a very glorious church there, especially in Jerusalem, before the end of the world come; and many prophecies seem to mcline that way, as Zech. xii. G, “Jerusalem shall be inhabited again in her own place, even in Jerusalem.” This cannot be meant only of their return out of captivity, that was in the time of C)Tus. Thc ])ro])het saith, in the day that Jerusalem shall be inhabited, “the feeble among them shall be as David; and the house of David shall be as the angel of God;” and also that God will “pour upon them the spirit of grace and supplication; and they shall look upon him whom they have pierced,” ver. 8, 10. The return of their captivity at first was not glorious; if you read the story of it, you find that even all that while they were in a contcnij)tible condition before the surrounding nations. But God .speaks here, and in other places, of a glorious return of their captivitj’, and coming into their own land.
The Jews have a tradition, that there f”ei’iu!iiicZ’^ is a time that all thc Jews, wherever they die, shall come through viealua terra-, and rise again at Jerusalem; and therefore when some of them think they have not long to live, they sell all their possessions, and go and live near Jerusalem, to prevent the trouble of coming through those yncaluslerrtp, of which they speak. Thus they are deluded in their conceits.
But yet more generally, “In that place.”
ATiereas the place of my people was confined to a
little and narrow room, hereafter it shall be enlarged. AMiere I was not known, amongst the heathen, even there shall I be known, and there I shall have a people; and not onlv a people, but sons, the sons of the living God; and that so apparently, that it shall be said unto them, “Ye are the sons of the living God.”
Thus St. Peter seems to interpret this place: 1 Pet. ii. 10, speaking of the Gentiles, that God would have a jjcople among them, the apostle saith, “ANTiich in times past were not a people, but are now the people of God.” Inteqiretcrs generally conclude that the apostle had reference to this very place in Hosea. A’e may build then upon this interpretation, that it is the intention of the Spirit of God, that God would call home the Gentiles to himself, and so they that were no ])co])le should become his people, his sons. It should be said in that place where before it was said that they knew him not, that now they are his sons. Yea, the heathen shall be brought in, they shall be convinced of the vanity of then’ idolatry. “We worshipped dead stocks; our gods were dead stones. We were vassals to them: but now we see a people come in to the profession of this Christian religion, they worship the living God, their God is the true God: certainly here are the sons of the living God. This is the scope of the Holy Ghost.
Obs. 1. It is a comfortable thing to consider that where God has not been known and worshipped, that afterward in those places God shall be known and worshipped.
That such nations, countries, and towns, which have been in darkness and idolatry, should now have the knowledge of the true God, that the true God should be worshipped amongst them, is a blessed tiling. England was once one of the most barbarous nations in the world, and in that place, where it was said, “Ye are not my peojjle,” where there was nothing but a company of savage bai’barians that worshipped the devU; how in this place, in England, is it said, even by the nations round about us, Smxly “they are the sons of the living God!” And so many times in dark corners in the country, where they never had the knowledge of Jesus Clu-ist, but were nursed in popery, and in all kinds of superstitious vanity, God is pleased to send some faithful minister to carry the light of the knowledge of Christ unto them, and efficaciously to work faith in their hearts, and then, oh what an alteration is there in that town! It may be said of many a house and family, in which nothing but blasphemy, atheism, scorn of religion, uneleanness, and all manner of wickedness have been, now it is a family filled with the servants and sons of the living God. As it is a grievous thing to think that in a place where God has been ti-uly worshijjped, the devil should be served there; so it is a comfortable thing to think of other places wherein the devil has been served, that God is now truly worshipped there. The Turks have possession of the temple at Jerusalem; there where thc ark, and the cherubim, and the seraphim dwelt, now are tigers, and bears, and savage creatures: but on the other side, consider that in places where there have been none but tigers, and bears, and savage creatm’cs, they are now filled with cherubim and seraphim; this is a comfortable thuig.
04*’. 2. God has a time to convince the plorld of the excellency of his saints. It shall be said they “are the sons of the living God.” They shall not only be the sons of the living God, but it shall come to pass that it shall be said they arc the sons of the living God: all about them shall see such a lustre of the glory of God upon them, that they shall say. Verily, whatever other people have said hei’etofore, whatever the thoughts of men have been, these are not only the servants, but the sons of thc living God. We have an excellent prophecy of this in Zech. xii. 5, “The go-THE TROPKECY OF HOSEA.
vernors of Judah shall say iii their heart. The inhabitants of Jerusalem shall be my strength in the Lord of hosts then- God.” Not only the people shall be convinced of this, but the governors of Judah shall say in their hearts. Our strength is in the inhabitants of Jerusalem, in the Lord of hosts theu- God. However they were heretofore scandaHzed as seditious and factious, and as enemies of the state, yet now the governors of Judah shall acknowledge that their strength is in them, and in the Lord their God, that this Lord of hosts is then’ God. That time will be a blessed time when the governors of Judah shall come to be convinced of this; when God shall so manifest the excellencies of his saints, as that both great and small shall confess them to be “the sons of the living God.” It is promised to the chui-ch of Philadelphia, Rev. iii. 9, that the Lord would make them that said they were Jews and were not, and said they were the church and were not; but were “of the synagogue of Satan, to come and worship before their feet, and to know that I have loved thee.” There is a time that ungodly men shall be forced to know that God loves his people.
And one thing, amongst the rest, that will much convince the men of the world of the excellency of the sauits, will be the beauty of God’s ordinances that shall be set up amongst them, that shall even dazzle the eyes of the beholders. For this you have an excellent promise, Ezek. xxxvii. 28, “The heathen shall know that I the Lord do sanctity’ Israel.” How shall they know it? “When my sanctuary shall be in the midst of them for evermore:” they shall know that I the Lord do sanctify Israel, when the beauty of my ordinances shall appear in them.
And if God be not only satisfied in doing good to his people, but he will have the world know it, and be convinced of it; let the ])eople of God then not be satisfied only in having theii’ hearts upon God, but’let the world know that they love God too. You must do that which will make it appear to all the world that you are the childi’en of the living God. ‘• Let your light so shine before men, that they, seeing youi’ good works, may glorify yom- Father which is in heaven.” It is one thing to do a thing that may be seen, and another thing to do a thing that it may be seen: and yet God’s people may do both; not do good only that may be seen, but if they keep the gloiy of God in their- eye, as the highest aim, they may desu’e, and be willing too, that it may be seen to the praise of God. But this, I confess, requu’es some strength of grace, so to act, and yet to keep the heart upright. The excellency of grace consists not in casting ofi’ the outward comfoils of the world, but to know how to enjoy them, and to overrule them for God: so the strength of grace consists not in forbearing such actions as are taken notice of by men, or not daring to aim to publish those things that have excellency in them, but in having the heart enabled to do this, and yet to keep it under, and to keep God above in his right place.
Obs. 3. It is a great blessing to God’s childi-en that they shall be accounted so before others. It shall be said they are sons.
Not only that they shall be so, but that they shall be accomited so. “Blessed are the peacemakers: for they shall be called the children of God,” Matt. v. 9. This is a blessing, not only to be God’s chikken, but to be called God’s childi’en; we must account it so, and therefore we must walk so as may convince all with whom we converse that we are the childi’en of God. Let us not think this sufficient; Well, let me approve my heart to God, and then what need I care li-hat all the world thinks of me. God promises it as a blessing to have his people called the childi’en of God; then this must not be slighted. You find in the gospel that Christ often made it his great business to make it manifest to the world that he was sent of God; he would have them know that his Father sent him, and that he came from him: so the people of God should count it a blessing, and walk so as they may obtain such a blessing, that the world may know that they are of God.
Obs. 4. The grace of God under the gospel, is more full and glorious than the grace of God under the law: “In the place where it was said unto them, Ye are not my people, there it shall be said unto them, Y’e are the sons of the living God.”
Mark, it is not in the place where it was said they “are not my people,” it shall be said to them, they are my people. No; but further, it shall be said they are sons, and “sons of the living God:” this goes’ beyond being his people.
For this is spoken of the state of the church under the gospel: they were God’s people indeed under the law; but the appellation, “the sons of the living God,” is reserved for the times under the gospel. Sometimes under the law they are called by the name of sons; but it appeareth by this text, that in comparison of that glorious sonship which they shall have under the times of the gospel, that in foi’mer times they were rather servants than sons. There is very little of our adoption in Christ revealed in the Old Testament. No, that was reserved for the Son of God, for him that came out of the bosom of the Father, and brought the treasures of his Father’s counsel to the world to reveal. Both adoption and eternal life were very little made known in the time of the law, therefore St. Paul saith, that “life and immortality wei’e brought to light tlu’ough the gospel,” 2 Tim. i. 10.
(2.) Sons, because, in the time of the gospel, the spirits of the saints are of son-like dispositions, they are ingenuous, not mercenary. In the time of the law, God induced his people to obey by ofi’ering rewards, especially prosperity in outward things; but in the time of the gospel we have no such rewards in temporals. In the time of the law afflictions are not much spoken of, but much outward prosperity; but in the time of the gospel more affliction, because the dispositions of the hearts of people should not be so mercenai’)’ as they were before, they should be an ingenuous, willing people in the day of Christ’s power.
(3.) Sons, because of the son-like affection toward God their Father, out of a natiu-al aropyij, that they should have more than in the times of the law. I suppose some of you have heard of the story of the son of Croesus; though he was dumb all his days, when he perceived a soldier striking his father his afi’ection broke the bars of his speech, and he cried out to the soldier to spare his father. This is the affection of a son, and these affections God looks for from his children, especially in the time of the gospel, that they should hear no wrong done to him; but though they could never speak in theii’ own cause, yet they should be sure to speak in then- Father’s cause.
(4.) Sons, because they have not such a spirit of.servility upon them as they had in the time of the law. Christ is come to redeem us, that we might “serve the Lord in holiness and righteousness before him, without fear, all the days of our life;” to take away the spu’it of fear. Hence the apostle saith, 2 Tim. i. 7, We have not received “the spirit of fear; but of power, and of love, and of a sound mind:” and Heb. ii. 15, Christ is come “to deKver them who through fear of death were all their lifetime subject to bondage.” The spu’it of a sou is not the spirit of fear: “Y’e have not received the spirit of bondage again to fear; but ye have received the Spu’it of adoption, whereby we en’, Abba, Father,” Rom. viii. 15. It is unseemly in the children of God, especially in the time of the gospel, to be of such servile spirits as to fear every little danger; to be distracted and amazed. Has not God revealed himself to us as a Father to his childi’en, that we should not fear? He
would not have us fear himself with a servile fear, as men do, and therefore surely not to fear men, be they what they will. We are sons.
(5.) Sons. Not only sons, for we might find in Scripture where the jieople of God, under the law, perhaps are sometimes called so, but older sons, sons come to years; (it is true, they were before us, and so in that respect we are not elder;) notchildi-en under tutorage, not under schoolmasters and governors, as they were imder the law. You know what comparison the Scripture makes of the difference between the chui-ch in the time of the gospel, and that in the time of the law. In the time of the law it is true indeed they were childi-en; but how? they were children under tutors and govemoi-s, they were not as yetT come to years, they were but as young children that were put out to school. But now. as the apostle saith. Gal. iv. 5, Christ hath redeemed us from being under the law, “that we might receive the adoption of sons:” mark, that we might receive it; so that now the state of the church is like a child that is of age, and by that is freed from his tutors and governors, and comes to his inlteritance, sui juris, as it were.
Therefore the saints now are not to be dealt with as if still they were in their childish condition. How were the Jews dealt with in their childish concUtion? Thus, they had external tilings to gain them to serve God, they worshipped God much in external things. As we deal with childi-en, we give them apples and fine things to induce them to obey, so God dealt with them. And as chiltken, when they begin to learn, must have a great many pictures in theii- book; so God taught the Jews with outward ceremonies, which afterward the Scripttire calls but beggarly rudiments. C’luldi’en, you know, are pleased much with gay tilings; and they that would bring Jewish ceremonies, or ceremonies of their own invention, into the church, ti’eat the church as if in her chOdish condition still, as if gay things would please her. Therefore they must have pictures, and images, and such things to gratify the ijcople, which make the people of God beneath themselves, as if they were yet children. No, in the state of the gospel they are come to the adoption of sons. And so children you know are pleased with hearing music, and pipes, and such things, which men would bring still into the church in the time of the gospel. I remember Justin MartjT, in answer tcf that ■fbufTaTm uii- about musical instruments, saith that Uiey toKvtiictsfif ’ are fit for children and fools, as organs ?att *«’’.fr;air »“d the like, and therefore they were irpooifirroi n not in use in the church. iVnd indeed, i’,j2“rT^J’ for the childish state of the church those upu’oTstr”’^ things ai’e fit, but now when they arc (MtSSuot’^ come to the adoption of sons, other ser- lices that arc more spiiitual are more suitable and honourable. As a man, that is gi’owntobe a man, would think himself wronged much to be taught as a chUd, to be ])ut off with gay things; so shoiUd the people of God under the gospel think it a great WTong that has been done them, when men have sought to teach them with pictures and images, instead of spiritual instruction.
Obs. 5. A^^len God is pleased to be reconciled to a people, he is as fully theirs as ever, ea, sometimes more fiUly. “It shall be said. Ye are the sons of the living God.” Israel, that was cast off from God, now shall be brought in more fully than before. He comes rather with more full grace than formerly he did.
People before, but sons now. Oh what an encouragement is this to all apostatizing souls that have fallen off from God! Come in, come in, and be reconciled to God, and thou shalt not only find God as good as ever thou didst, but thou shalt find him much better and much sweeter than ever thou didst in all Uiv life. Seldom we act so. ‘Mien men fall out one with another, though possibly they may be reconciled, yet it is seldom that they are so fully reconciled, ko fully one as they were before; they are but as a broken vessel soldered together, that is very weak in the soldering place; or as gannents that nave been rent, and are mended, soon torn, and quickly ready to fall in pieces in the place where they were mended: it is not so between God and a penitent soul.
Again, “sons,” not oidy of God, but “of the living God.” There is much in this, that the people of God under the gospel should be called the “sons of the living God.” The life of God is the glorj- of God: he swears by his life: by this he is distinguished from the heathen gods, that he is the li-ing God. Life is the most excellent tiling in the world: Austin therefore saith, that the life of a fly is more excellent than the sun in the finnament: and certainly it is the glory of God, that he is the liling God. God, as the living God, is the object of our faith, and so he is the happiness of his people: “Trust in the living God,” 1 Tim. vi. 17. “My soul thirsteth for God, for the living God: O when shall I come and appear before God?” Psal. xlii. 2.
But why is God called “the living God” in reference to his church here? This is a treasure of comfort to his people, that he is called the living God in reference to his chmch. God would hereby declare to them that all that is in him shall be active for the good of his church for ever. He will show himself not only to be a God, but a li-ing God. He will show all his attributes to be living attributes, for the good of Ids people. Did God show himseK active for his people in former times? much more may his church in the time of the gospel, expect the Lord to manifest himself to be active amongst them. Thei-eforewe may make use of what we read of jGod’s activeness for the good of his church in fonner times, to plead with God to show himself as active now. See how the chm’ch pleads it: “Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Ait not thou it that hath cut Rahab, and wounded the dragon P .(Vrt thou not it which hath dried the sea, the waters of the great deep?” Isa. li. 9, 10. O Lord, hast thou not shown thyself glorious in defence of thy people, in helping thy servants in their great straits, and in destro)-ing thine enemies? wilt not thou be so still? In the times of the gospel we may expect more activeness of God than ever he manifested since the world began. Therefore, when God would set out the state of the church under the gospel, mark how he takes that tide to himself. Rev. iv. 9, the foiu- living creatures (mentioned in the verses before, by which is meant the state of the church under the gospel) “give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever;” and ver. 10, “the four and twenty ciders fell down before Him that sat on the throne, and worshipped him that liveth for ever and ever;” and chap. v. 14, both join together: “The foui- livuig creatures said. Amen. And the four and twenty elders fell down and worshipped him that liveth for ever;” and chap. x. 5, C, “The angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth for ever and ever.” Thus life, the attribute of God, is made use of for the state of the church in the gospel, to show how active God will be for them. Hence, Heb. xii. 22, the church is called “the city of the liling God.” Now to ajiply this to ourselves.
Obs. 1. If we expect that God should be a living God to us, it becomes not us to have dead hearts in his service. If God be active for our good, let us be active for his honour. A living, and a lively Christian, is beautiful in the eyes of God and man. Let us labour the; prophecy of hosea. not only to be living, but to be lively, for God and his cause. Abundance of service and good may liling and lively Chiistians do in the places where they Uve, especially in these times. But oh how few are there, ■lho are active and stu-ring, and are carried on by the spirit of wisdom and zeal for God and his caxise! Away now with om- cold and dead wishes and desires, let us up and be doing, and the Lord will be with us. The adversaries are lively; so saith the psahnist, “Mine enemies are lively, and they are strong,” Psal. xxxviii. 19. “We may well make use of that expression too; omenemies are lively and strong; shall they be more lively and active for Satan, and for then- lusts, than we for the living God? As God is the object cf our happiness as he is the Kving God, so we arc the object of God’s delight as we are living too. “God is not the God of the dead, but of the living.”
Obs. 2. We should be lively and active, for we live
upon the bread of life, and dimk the water of life, we
have lively oracles, lively ordinances, therefore life and
activity are requu’ed of us:” fervent in
^’’’cwTil“’ spirit, serving the Lord,” Kom. xii. 11; be burning, boiling up in your spirits, for you are serving the Lord, the living God: dead spu-its become not the services of the living God. Grace is called “the Di^Tiie nature,” 2 Pet. i. 4. It is also called the very “life of God,” Eph. iv. 18. It is impossible, then, but a Chi’istian must needs be active, seeing his grace is the very life of God in Iiim.
06s. 3. By being lively and active, we shall prevent abundance of temptations that otherwise will befall us. A dead, lazy spmt is liable to a thousand temptations: as when the honey is boiling, the flies ttII not come to it; when it is set in the window and gi’ows cold, then they come to it: so when the spirits of men are boiling hot for God, Beelzebub, the god of flies, with his temptations, comes not upon them: but when their spirits begin to cool, and grow dull and healy, then comes Beelzebub, and all manner of temptation, upon their souls. The breath that comes from the body of a man is warm, but the breath that comes from a pair of bellows is cold, because it is artificial; so when men are cold m the sei’vices of God, it is to be feared that their breath in praying, and other duties, is but artificial; it is not the breath of life; if it were hvmg it would be warm. That was the reason why God would not have an ass offered him in the law in sacrifice, but his neck must be broken, because the ass is a dull creature: God loves not dull creatures in his service.
I have read of a people who worshipped the sun for their god, to which they sacrificed a fl;iing horse; the reason was this, because they would ofi’er to the sun somewhat suitable to it. They honom-ed the sun for the swiftness of his motion, and a horse you know is a swift creature, and therefore somewhat suitable, especially having the emblem of wings upon him. They that would honom- the sun as a god for swiftness, would not ofler a snail, but a flj’ing horse; so if we honom* God for a living God, an active God, let us not ofi’er snails to Mm, dull, heavy, sluggish services, but quick and lively heai-ts.
That which the coui’tiers of Nebuchadnezzar flatteringly said unto him, in the name of God say I to you, ‘• Live for ever.” Saith Christ, “As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me,” John vi. 57. Christ was active, exceedingly active, in the work he was sent about; why? because “■ the living Father sent him:” so let us consider that in all our seiTices and emploj-ments it is a living God that sets us about them, and we should be active as Christ was.
I am wilUng a little to enlarge on this, because of its impoi-tance to oiu’ present times, and give me leave to do it by telling you what this Christian activeness is.
1. Stay not for company in any good cause. An active spuit will not stay till he see others to accompany him, but if he must go, rather than the cause should fall he will go alone. Mark that saying, Isa. li. 2, “I called Abraham alone, and blessed him.” Be not discouraged, if C>od give thee a zealous spii-it, and others will not appear; God calls thee alone, and he will bless thee.
2. Then you have company do not lag behind, but be willing to be foremost, rather than any cause of God should Eufier by your indolence. Do not wait till others go before you. Hence in Prov. xsx. 31, amongst the goings of many things, the going of the he-goat is said to be very comely; why? because he is accustomed to go before the flock. Those who, out of love to the cause of God, are willing, if they are called to it, to go before the flock, go comely in the eyes of God.
3. Do not forbear the work till all difiiculties about it are over. That is a sluggish spuit that ■niU not begin the work, till they can see how all the difiiculties about the work are, or may be, removed. You must up and be doing, be doing presently, and fall to woi-k wisely, to prevent and avoid the difficulties that come in it. As those active sphits did, of whom we read in Neh. iv. 17; when they were at work, with one of thenhands they ■pTOught, and with the other hand they held a weapon; they did not stay the building of the wall of Jerusalem till all their adversaries were quashed, but immediately began it. This is an active spirit.
4. We must not be active in a sudden mood, and upon a mere flash, and then give over, but in a constant, solid way. Active, yet solid. IIany indeed are stm’ing and active for the present, but are like the flame of a wisp of straw, wluch makes a noise and a great stir for the present, but soon after there remains nothing but black, dead ashes. But we must be considerately active. Therefore observe, the Scriptm-e saith (speaking of the saints, specially in the time of the gospel) that they are “Lively stones,” 1 Pet. ii. 5. What! a stone, and yet Kvely? A stone, of all things, is most dead, and so it is used to describe a d(?ad spuit in the stoi’y of Nabal; when Abigail came to tell him of the business of David, “his heart died within him, and he became as a stone.” A^Hrat is this but to show, that though we must be lively and active, yet we must be solid, fu’m, and substantial in our activeness; and again, that when we arc soKd, fii-m, and substantial, yet we must be lively. There are many that know not how to be active solidly, and therefore gi-ow slight and vain in their acti’ity; and many others, striving to be sohd and substantial, quickly grow dull; many, thi-ough a kind of affected gi-avity, would forsooth be accomited solid and wise, and so become at last duU, and heavy, and of very little use in the chvu’ch of God. Take heed of either, and labour- to unite both together: that is acceptable to God, to be living stones before him.
Ver. 11. Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, owrf they shall come up out of the land: for great shall be the day of Jezreel.
Here you haye a promise both to Israel and Judah together. Great was the enmity between Judah and Israel heretofore. They worshipped the same God, but in divers manners. Judah worshi])ped God according to his own institution; and Israel worshipped the same God, but according to their omi inventions, as might best suit with theu- pohtical ends. Bitterness and vexation abounded betv.een these two people, though worshippmg the same God; and God here makes it a great matter to bring these two together, that they should be gathered together in one. Here we have the promise: Fh-st, that there shall be a
union. Secondly, that there shall be a union under one head. Hence
Obn. 1. The enmity of such as seem not to differ much in matters of religion, and yet do differ, is sometimes exceedingly great and bitter. There shall be a union between judah and Israel, saith God. Here is a mercy, a wonderful work of the Lord. It requires a mighty work of God to reconcile those who differ even but little. It api)eai-s it was so between Judah and Israel. 2 Chron. xxviii. 9, the prophet Oded tells the cliildi-en of Israel, when he came to reprove them after the slaughter committed by them of the children of Judah, “Ye have slain them in a rage that reacheth u]) unto heaven.” Wiat a rage was this! and yet thus the people of Israel were enraged against the people of Judah; yea, they were often more bitter against each other, than they were against the heathen, the Philistines, Assyrians,’ and Eg.-])tiaus, who were round about them.
Thus it has been, and until that blessed time come here spoken of, thus it will be. Though the Calvinists and Lutherans agree together against papists in fundamental articles, yet, oh the bitterness of their spirits one against another! A Lutheran is scarce so bitter against a papist a-s he is against a Calvinist. Luther himself complains,’ Not only openly wicked men are our enemies, but even our friends, and those who at first received the doctrine of the gospel from us. persecute us most bitterly. iVnd he complains particularly of Zuinglius; t Zuinglius accuses me of cverj’ wickedness and cruelty, so that the papists do not tear me so much as these my fiiends. Again, speaking of C’arolostadius,! He is more deadly against me, more set against me, than any of mine enemies ever were. Even he, whom God used for the fui-therance of the gosjiel, has bitterness to another, with whom he agrees in doctrine.
And has it not been so amongst us? Those who are protestants, and such as are nick-named pui-itans, though they agree in all the fundamental ])oint.s against popen,-, yet for some difference m matter of discipline and ceremonies, oh what bittcmess of spu-it is there! It is so much the more suiful in those who say that discipline and ceremonies are but indifferent things; they are specially to be blamed for bitterness on their side, because the conscience of the other is bound up, and cannot yield. Yea, not only such as contend against popish discipline, but such as go a degree further in reformation of discipline, yet because they differ in some few particulars, oh the bitterness of spirit that exists even among them! These are times that call all the peo])le of God to see in what they can agree, and in that to join against the common adversan,-, and not to tear one another by dissensions. God may justly give us over to our adversaries, if we agree not among ourselves, and they may chain us together. Perha])s a jirison may make us agree, as it was said of Ridley and Hooper. Kidley opposed Hooper in point of ceremonies, and they could not agree, vet when they came to prison they agreed well enougfi there. The Lord deliver us from that medicine of our dissensions, that we be not made so to agree: yea, that we be not soldered together by our own blood.
04s. 2. God has a time to gather Judah and Israel together, that is, to bring peace to his church. God has a time to gather all his churches together, that there shall be a universal peace amongst his churches.
For though it be meant here of Judah and Israel literally, yet Israel and Judah set out to us all the churches of God that shall exist among the Gentiles:
Kon solum hostcs palam iinpii persequunlur nos. scd cliani hi qui fuerunt dulces amici nostri, qui a nobis acccpcruntiloclrinam Evanclii, fiunt insensissimi hastes uostri, persequoiilos nos acemnie.
t Nihil est scelcrum aut cruilclitatis, cujus mc non rcum
and as God will fulfil this scripture literally, so he will fulfil it s])iritually, to bring Judah and Israel, that is, all the churches of God, under one head. “Ephraim shall not envy Judah, and Judah shall not vex Ephraim,” Isa. xi. 13. Ephraim envied Judah, because Judah challenged to himself the true worship of God; and Judah on the other side envied Ephraim, because he was the gi-eatest; they were vexing .spirits one agauist another. This shall not always be, saith God, but “the en^T of Ephraim shall depart,” I will take away this envious, vexatious spirit. Those two staves of which the Holy Ghost speaks in Zech. xi. 10, 11, 14, the staff’ of “Beaut)-,” and the staff of “Bands,” were both broken, but God has a time to unite them together again, and for that, mark that excellent prophecy in Ezek. xxxli. 16, 17, 22, 24. There you find declared, God brings Judah and Israel, and joins those sticks together again. “Son of man, take thee one stick, and write upon it. For Judah, and for the childi“en of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: and join them one to another into one stick; and they shall become one in thine hand.” And then, ver. 19, this is interpreted of the union of them, “Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make tlicm one stick, and they shall be one in mine hand:” and ver. 22, “I «’ill make them one nation in the land upon the mountains of Israel; and one lung shall be kin to them all.” And in the 24tli verse that king is saiu to be David, which we shall afterward show more fully, when we describe the head which they shall be under. Now this God has never yet fulfilled, that the ten tribes, and Judah and Benjamin, should come together and be set in one stick; he has never set together the staff of Bands that was broken, and vet this must be done j it is the great blessing of God upon his churches, the bringing about of this union. Mark that text, Jer. xxxiii. 11; God having promised that in the latter davs he would bring Judah and Israel together, and build them as at first: in the 14th verse, “Behold, the davs come, saith the Lord, that I avUI perform that good thing which I have promised unto the house of Israel, and to the house of Judah.” Miat is that good tiling that God had promised to the houses of Israel and Judah? That good thing, my brethren, is the building them up together as they were at first. “Behold, how good and how pleasant it is for bretluren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his gai-ments; as the dew of Hci-mon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore,” Psal. cxxxiii. In the churches of God, where this peace and union dwell, there is blessing, there is God commanding blessing, that is, blessing comes powerfully and efficaciously, the blessing of life, and life for evermore. Oh, who would not then love union and peace in the churches! “The Lord shall be king over all the earth; in that day shall there be one Lord, and his name one,” Zech. xiv. 9. The churches now have one Lord, they all acknowledge God and C’lu-ist to be their Lord; yea, but this Lord has not one name: though they all pretend to honour Christ, and set up Christ, yet this one Lord has many names. But here it is ])rophesied that there shall be but one Lord, and his name
agat, adco ut ncc papistx mc sic laccrent hotles mei, ut illi amici nostri. Ep. aJ Mich. Stifeliuum.
X lufonsior nuhi est quam uUi hactcnut fueriot inimici. Luther cp. at) Spalatiiium.
Vee. II.
shall be but one. And Zeph. iii. 9, “Then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent.” The words in the original are, inN dd» one shoulder; all the people of God shall have but one shoulder, that they shaD set to the service of God. O blessed time, when they shall be so united as to have but one shoulder! And the greater this blessing of Judah’s and Israel’s gathering together will be, if you consider these two things; I beseech you observe them.
First, That they shall have this perfect union together, even then, when “Israel shall be as the sand of the sea.” AVhen there shall be such multitudes flocking to the chui’ch, yet then they shall be united in one, and then there shall be peace in the churches. It is not a hard matter, when there are but very few of a church, perhaps half a dozen or half a score, for them to be of one mind, and to agree lovingly together, and to have no divisions nor dissensions among themselves; but when a chm-ch grows to be a multitude, then lies the difficulty. ATien did ever any chui’ch, though never so well constituted at first, but increase in divisions and dissensions, as they increased in number and multitude? You find it very hard in a meeting in any society, when any business concerns a gi’eat many, so to agree as to be of one and the same mind. An insti’ument, as a watch, or any thing that has many wheels, is sooner out of frame than that which has but a wheel or two. So when numbers come together about any business, it is mighty hard to brmg them to be united in one. There are few families that consist of many persons, but quickly dissensions gi’ow among them: perhaps, where there are two or tlu’ee in a family they keep well enough together; but where there are seven in a family they cannot so well agree, nor so long a time togetherj as the seven devils did in Mary Magdalene. But God has made this promise to the church, that though it shall increase as the sand on the sea shore, and that multitudes shall come flocking to it, yet they shall be all gathered together into one, under one head, and they shall have peace.
Secondly, They shall agree in one, not only when they are a multitude, but when they enjoy the full privileges and liberty that Chi’ist has purchased for them, even then there shall be a blessed agreement. For it is spoken here of those times, when they shall come under one head, and Chi’ist alone shall rule them, and not men’s inventions. Chi’ist will grant his chm’ch those privileges that he has purchased for them, and rule them according to those, and then there shall be a blessed agreement among them all. Men now think it impossible for those Kberties to be enjoj-ed without dissensions; O, say they, let them have but such liberty as they speak of, and we shall have nothing but babbling and divisions. WTiat! shall every man be left to do what he list? why then we shall have nothing but breaches in the chui’ch, and heai’t-biu’nings one against another. No; Christ has never purchased so much liberty, for every man to do what he lists in things apparently unlawful, against the common principles of religion: in those there may be compidsion. But the liberty which Chi’ist has pui’chased, is the lawful use of things indifferent, and the lawful use of his ordinances. And though now many think that, in things indifferent, if men be left at their liberty, there will be heart-bm’ning and dissensions, and no peace at all in the church, they are much mistaken in this; for the only way to have true peace in the church, is to leave tilings as Chi’ist has left them, and to force nothing upon men’s consciences that Chi’ist would not have forced; this is the way of peace. And the special way of dissension (we have had experience of it) has been, and ever will be, the urging upon men’s consciences those things Christ would not have urged; this makes the greatest rent
and division in the church. The m-ging of uniformity in all indifferent things as necessary to unity, is a most false principle. It is a principle that many have been led by, but it is a false and con’upt principle, and is, and mil be found to be, the cause of the gi’eatest distractions. “When the time comes here prophesied of, there shall not be such need of any antichi’istian chain to unite the servants of God together, but they shall be one without any such doings. It is ti’ue, papists and prelatical men ci-j’ out against others; they say, there ai’e such divisions among them, none of them can agree, there is more uniformity and unity with us than with them. Jlark these two answers to that.
1. They have little cause to boast of then’ unity, if we consider all; for though many thousands of Clu’istians, and huncb’eds of faithful, painful, and conscientious ministers of God, (that did more service to God and his chui’ch than ever they will do,) be banished out of their country, and put upon miserable extremities, and endure sore afflictions for their conscience’ sake, this is no breach of unity with them.
2. But suppose by then- power they could have brought all to a uniformity in their own inventions and innovations, as they desu’ed. ‘lat then? they have little cause to boast of that unity. Certainly, there the remedy ‘vvoidd have been worse than the cUsease, and work a greater mischief. Their boasting of unity would have been, as if a couple of prisoners chained to a block, and kept close all day, should see others go abroad in the streets at a distance, and should cry out to them. Why do you not take example by us? you keep at a distance one from another; see, we keep close together from morning to night: pray take example by us, and do not go so distant one fi’om another. Would not such an argument be most ridiculous? ‘WTiat is the reason of their union, but their chain? Certainly, there is the same argimient in pleatbng for that uniformity which they force upon men by such a kind of antichristian chain. What breach of unity is it if, in a broad street, one goes a little distant from another? and so what breach is it if, in matters of indiftcrence, one take one way and another another? It is the corrupt and perverse spii’its of men that think they cannot have unity, and yet have things as Christ has left them. Christ needs no such things to cause unity in his church, the spii’it of his people, which loves truth and peace, is enough to cause the unity he would have. And oh that this gathering together were come, of all churches to be made one, and to be under one head! for abundance of mischief is done now among the churches, and in the * world, by the spirit of division and dissension. The devil delights (especially that devil that is the spirit of division) to live in the region of the church. There are some devils especially that are spirits of pride, as the dumb devil, and some of dissension, and some of one kind, and some of another. Cajetan remarks upon Mark v. 8, 9, where our Saviour t’hrist cast the devils out of the possessed man, they besought him that he would let them enter into the swine, and that he wotdd not send them out of that region; because, saith he, they have several regions where they most haunt, and they that are in such a region are loth to be put out of it, but would fain keep theii’ ])lace. “V^Tiether that be so or no we will not say, but this we say, that if there be any region m the world which the unclean spu’it of division loves, and is loth to be cast out, it is the region of the church, for there he does the greatest mischief. But Chi’ist has a time to cast this unclean spirit out of the region of the church so eflectually, that he never shall retui’n again.
This point, as we meet with it so fitly, and is so fully agreeable to the necessity of oiu- times, I cannot tell, though I go a little beyond the ordinal-)’ way of expositions, how to get away from it.
This union of the church is that which will be the stability of it. You Iiave an admiiable place for this, Isa. xxxiii. 20, “Thine eyes shall sec Jerusalem a quiet habitation.” Oh that our eyes might be blessed to behold Jerusalem a quiet habitation! then we should be willing with old Simeon to say, “Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.” Mark then what follows: “a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes tlicrcof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious Lord will be unto us a place of broad rivers and streams, wherein shall go no galley with oars, neither shall gallant ship pass thereby.” The ■cingdoms of the world, though they seem to be built upon mountains, yet God will toss them up and down, and they shall come to nothuig; but the chm-ch, when it is made a quiet habitation, though it be bat a tabernacle and set upon stakes, yet this tabernacle shall not be taken down, nor one of the stakes thereof ever removed; though it be tied by hnes, yet not a cord thereof shall be broken. Yea, in this the glorj’ of the church consists, for when it is a quiet habitation, the glorj’ of God shall be there, God shall dwell among them as a glorious God. No church was more honourable than the chiu’ch of Philadelphia, for that is the chm’ch the adversaries must come and bow before. Rev. iii. 9, and that church carries brotherly love in its very name, for so it signifies. Cant. li. 9, “My dove, my imdefiled is but one, the only one of her mother.” AMiat follows? “The daughters saw her and blessed her; yea, the queens and the concubines, and they pi-aiseil her.” ‘Tien Christ’s dove and undefiled comes once to be but one, the daughters shall see her and bless her. In Isa. xi. 13, you have a promise of Judah and Epliraim’s joining together. Mark what follows, chap. xii. 1, “And in that day thou shalt say, O Lord, I will praise thee.” Observe, “in that day.” And again, ver. 4, “And in that day shall ye say. Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing tmto the Lord; for he hath done excellent tilings: this is known in all the earth. Cry out and shout, thou in-Iiabitant of Zion.” God indeed does excellent things, when he makes Ephraim and Judah to be one. Therefore saith the apostle, 1 Cor. xii. 31, “Yet show I unto you a more excellent way.” What is that way? In the chapter following, he wi-ites his commendation of love, the highest commendation of any grace found in the book of God; that is the more excellent wav. In Cant. iii. 9, the church is comjiared to the chariot of Solomon: “The pillars thereof of silver, the bottom thereof of gold, the coveruig of it of jiurple, and the midst thereof being paved with love.” Then the church rides in tj-iumph m her chariot, when there is much love and peace in tlic midst of it.
It is true, my brethren, considering the weakness and peevishness of the spirits, yea, of good men as well as evil, we may wonder however this shall come to pass: Is it possible that this shall ever be so? Indeed it must be a mighty work of God to do it. AVe must not tliiiik 1o effect it by struggling one with another, and to say, We will make them be at ])cace and unity, or they shall smart for it, and we wDl pull them together by law. This will not do it; but we must look up to God for the r.ccomplishing of this great thing. Jcr. xxxiii. 3, “Thus saith the Lord, Call unto me and I will answer thee, and show thee great and mighty things wlilch thou luiowest not.” Miiat are those great and mighty things that we must call upon God for.’ Amongst others, this is a prmciijal one, ver. 7, “And I will cause the caj)- tivity of Judah and the captivity of Israel to return, and -nill build them as at the first,” and so make them both one. And then, ver. 9,” It shall be to me a name
of joy, a praise and an honour before all the nations of the earth, when they shall hear all the good that I do unto them.” Mark, joy, praise, honom-, yea, a name of joy, jjraise, honour, follows upon this blessed imion, and that before all the nations of the earth. For the accomphshmg of this, “come. Lord Jesus, come quickly!”
Y’^et let us further observe the difference between the scattering of the wicked, and the scattering of the saints. Judah and Israel were scattered, but now they shall be gathered together.
06*. 1. There is a great deal of difference between the scattering of the saints, and the scattering of the wicked. When God scatters the saints, he scatters them that they may be gathered: when he scatters the wicked, he scatters them that he may destroy them. Psal. lxviii. 1, “Let God arise, let his enemies be scattered.” How scattered? “As smoke is driven away, so drive them away.” Smoke, you know, is so chiven away and scattered, that it comes to nothing. Psal. cxliv. 6, “Cast forth lightning and scatter them, shoot out thine arrows and destroy them.” This is the scattering of the wicked. But as for the saints, they may be scattered, but it is to spread abroad the gospel by them in the world. Acts viii. 4, “They that were scattered abroad” (by reason of the persecution of Said) “went everv where preaching the word.” But v ithin awhile our God shall come, and all his saints vdih him, and he lnll gather together the outcasts of Israel with abundance of mercy. Micah iv. 6, “In that day, saith the Lord, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted.” Isa. Uv. 7, “For a small moment have I forsaken thee, but with great mercies will I gather thee.” God will gather his people with great mercies. God has fulfilled this in a great part in our eyes even this day. IIany of those who were driven out of their places and countrv’, those that were afflicted, and those the land could not bear, God has gathered together these outcasts of Israel. Let every one take heed how he hinders this work of the Lord, and how he adds affliction to those that have been afflicted.
Obs. 2. The more the gospel prevails, the more peace there shall be. They shall “be gathered together;” that is, in the time of the gospel, when that shall prevail, then Judah and Israel shall be gathered together.
The gospel is not the cause of divisions, of seditions, of factions. No; it is a gospel of peace, the Prince of it is a Prince of peace, the embassage of it is an embassage of peace. It is next to blasphemy, if not blas- ])hemy itself, to say that since the preaching and profession of the gospel we have had no peace, but it causes factions and divisions among the people. People who ai’C in the dark sit still and quiet together, as it is said of the Egv])tians, when they were m the dark for those three days together, they stiiTcd not from their seats, there was no noise among them; shall the light be blamed, because afterward, when it came, cveiy one stirred and went, one one way, and another another? So when we were m gross darkness, we saw nothing, we knew nothing; now light begins to break forth, and one searches after one truth, and another after another, and vet we cannot attain to ])crfection; shall we accuse the light for this? Y’ea, but we see too apparently that those who seem the strictest of all, that would worship God (as they say) in the purest manner m his ordinances; yet there are woeful divisions and distractions even amongst them. How then is the gospel a gospel of peace?
Consider this one reason in answer to this, to satisfy your consciences, Uiat tlic gospel may not be blamed, for indeed wlierc the gospel comes there is promised peace. Because so long as we arc here we are partly flesn and ))artly sjiirit. Those who have the gospel prevail with their consciences, cannot move any fui-ther than they
can see light for, and their consciences will give them leave. But other men have more liberty, they quarrel not one with another; why? because they have wide, elastic consciences: having ends of their own, they will y-ield to any thing to attain those ends; so that here they have this advantage, that if they see contention will bring them more trouble than they conceive the thing is worth, they wUl condescend, though it be against the light of conscience; whilst others upon whom the light of the gospel has prevailed, have that bond upon conscience, that though all the world should diifer fi-om them, they must be content to lie down and suffer; they cannot yield; though you woidd give them all the world, they cannot go against that light. They may search, and it may trouble them that their apprehensions of tilings should be different fi-om the apprehensions of theii- brethi-en, and that they cannot jield to that to which their bretlu-en jield. It is true they should be humbled, and suspect then- hearts, and look to themselves, and fall down before God and pray, and use all means for ad^ce and comisel, and consider of things again and again. But suppose they have done all tills, and yet the Lord does not reveal to them any further light, though it be a sad ailiiction to them, yet they must lie down under it, for they camiot Afield; one known truth is more to them than all the world; therefore, unless others will bear with them in their infii’mity, they will suffer whatever men will lay upon them.
The world calls this obstinacy, and stiffness, and being wedded to then- o-n opinion; but they luio-lr it is otherwise, and can appeal to God and say. Lord, thou knowest what a sad affliction it is unto me, that I cannot see what my brother sees, and that I cannot yield to what my brother yields: thou hast hid it fi-om me: I will wait upon thee tiU thou shalt reveal it; and in the mean time I will be quiet, and not make distm-bance in the places where I come, but pray, pray, pray for light, and that thou wouldst incline the heart of my brethi-en unto me, that they may not have hard thoughts of me. Do but thus, thou shalt have peace with God, and in thine own heart.
If we would have light let into us, we must so prize it, as to be willing that in the discussion of truths there should be some hazard of differences in lesser things. If a man have a house closed on every side with a thick brick wall, and he is so desirous to keep his house safe and strong, that he will rather all Ms days sit in the dark, than be at the ti-oublc to have a hole digged or a few bricks broken to let in any light, we shoidd accuse that man of folly. It is true, we must not be so desirous of light, as to break so much of the waU as to endanger the house, we must keep that safe; but yet it is difficult to let in light without taking away some bricks, and occasioning some trouble. A child, when he sees the workman with his tools breaking the waU, and making a deal of rubbish, thinks he is pidling down the house; but a wise man knows it is but a little trouble for the present, to let in light that shall be for the beauty of the house afterward.
Agi-eemcnt in error is far worse than division for the
sake of truth. Better to be divided from men that are
erroneous, than to agree with them in the ways of
ubisivcfoiderepi- then’ en’or. A company gathered withcis,sWeobser™,iia Qut the coveuaut of peace, without the
etreg.mintAcepha-vObservance 01 Gods law, IS a headless
^gata fafririon multitude, says BernaKl, it has much of
Ssio.’BSym“‘Babylon, but” little of Jerusalem.
^licumS’hir O**- ‘^- ^’^ ^°“‘i ^5 ‘“i”y are converted to
bet. Bern s<.r, 5. do the faith, they are of a gathering disposition. ihey desu-e to gather to the saints
immediately. Every child of God is a gatherer; as
Solomon is called EcclesiastPs, in the Greek, but the
p-,^., Hebrew wor<l is mterpreted by some, a
■’ ‘■ soul gathered, because it is in “the feminine gender. None in the world love good fellowship so much as the saints of God. They fly as doves to their -n-indows, and doves you know fly in great flocks, thousands together. The more spii’itual any one is, of the more joining and uniting nature he is. Thousands of beams of the sun will meet together in one, better than the beams of a candle. In the apostles’ times, when men were converted, it is said, they “were added to the church,” they gathered presently. So, in Isa. lxvi. 20, it is obsei-vable: “They shall bring all your brcthi-en for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters.” How comes this? Those who dwell a great way off shall not make that their excuse for not joining the people of God, It is a great journey; no, but there are horses to be got. But it may be some cannot ride? Then get chariots. But some, perhaps, are so weak that they can neither ride on horses nor in chariots. Then they will get Ktters; and litters you know are to eaiTy weak and sick persons. This shows the intention of spu’it in the people of God to be gathered to the chui-ch, either to be carried on horses, or in chariots, or in litters, one way or other they will come and join themselves to the people of God. For there is the presence of Christ, and the protection of Christ, and the commmiication of Christ in tlieii- union and communion, and “‘WTieresoever the body is, thither will the eagles be gathered together.” Oh they love a life to be going towards Zion, gathering one to another, as in Psal. lxxxiv. 7, “They go fi-om strength to sti-ength, every one of them in Zion appeareth before God.” “From strength to sti-ength,” that is, thus: from one place of the country perhaps there come half a score, or twenty, to go toward Zion, and perhaps before they come to such a tolll or tm-ning they meet with half a score more, and so they gi-ow stronger; when they are a mile or two farther perhaps they meet with another town coming, and they join presently and are stronger; and so they go fi-om strength to strength comfortably together till they come before God in Zion.
“They shall appohit themselves one head.” Although they are multitudes, and are as the sand of the sea, yet this is no great matter, unless they come under one head, and a right head too. Multitudes are not a sufficient ai-gument of truth. A multitude coming under one Head, under Christ as one Head, they are the true church. The papists give universality as the mark of the church, that there are so many papists m the world.
But, 1. We must not regard how many the people are, but under what head they are: they shall be gathered under one head: look to the head they follow; for St. Paul tells us, that there shall be an apostacy before the revelation of that man of sin, 2 Thess. ii. 3. And Rev. xiii. 3, “All the world wondered after the beast:” and ver. 2, “The di-agon gave him his power, and his seat, and great authority-:” and Rev. xvii. 1, “The great whore that sitteth upon many waters;” and, ver. 15, these “many waters” are interpreted to be “peoples, and multitudes, and nations, and tongues.” The whore sits upon them, that is, uses them -ilely and basely; sits upon the very consciences of them in a base manner. And who does she sit upon? Upon peoples and midtitudes. It is not an argument then of a trulB chuich, though they are multitudes, though they are as the sand of the sea, though they are gathered together, for they must be gathered under one head, under Chiist.
2. Neither is unity a suflScient argiunent of the verity of the chiu-ch. They shall be gathered together, they shall be joined together in one way, with one consent; but if it be not under one head, they are like Simeon and Levi, brethren m iniquity. It is not enough that we are one, unless we are one in Christ; and tnkt is a blessed union: for there shall be much unity under an-AN EXPOSITION OF
tichrist. “These have one mind, and they shall give their power and strength unto the beast,” Rev. xvii. 13. And chap, xviii. 5, “her sins have reached unto heaven.” Their sins cleave together, and so get up to heaven. Here is a union of persons, and a union of sins amongst them. The Turks have as little dissension in their religion as any; they are all united in one. But well may that garment have no seam, that has no shape. Look at Psal. L.lxiii. 5, “They have consulted together with one consent, they are confederate against thee.” There are two or three things exceedingly observable in this psalm about the union of the wicked: First you have ten countries join together against the church; ver. G — S, “The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gcbal, and Amnion, and Amalek; the PhiUstines with the inhabitants of TjTe; Assur also is joined with them: they have holpen the chikb’en of Lot.” And it was not’ by accident that they joined, but in a deliberate way, “they consulted together,” and not only consulted together, but consulted together “with one consent,” or heartily, for nn’ sS which is translated there, with one consent, signifies, with heai’t together, their very heart was in the consultation; but mark, it was “against thy hidden ones,” so ver. 3. Let them consult together, let ten of them consult together, and consult with their hearts, yet the saints are God’s hidden ones. “They shall siu:ely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake,” Isa. liv. 15. My brethren, peace, though we should all desire it, yet not at too costly a price; peace is too chargeable when it costs us the loss of any truth. Take heed of any such costly peace: “Though hand join in hand “together in wickedness, yet they” shall not be unpunished.” Prov. xvi. 5. And Nahum i. 10, “AViule they are folded together as thorns, they shall be devoured as stubble fully thy.” Wicked men are as thorns to prick the people of God, yea, they are thorns folded together, there is a peace amongst them: yet, though they be folded together, they shall be devoured, they shall be devoured even in their folding. The division that comes by truth is better than the union that comes by error. It is a notable speech of Luther, Rather than any thing should TCgiTclrliri, a “” fall of the kingdom of Clu-ist and his fiat^Tiium’pnx, glor>’, Ict not Only peace go, but let heaven Luther“‘” ‘’ ““”’ earth go too: we should love peace, yet peace and truth better.
AATiat is this “head?”
I find both the Jews and divers of the ancients. Theodoret, C’jtLI, and others, would make this head to be Zerubbabel, and only to have reference to the return of the people from their Babylonish cajjtivity. But this certainly cannot be, for these two reasons, to name no more.
First, Because both Israel and Judah are here to join together and to return out of the land: there it was Judah, and not the ten tribes, that were delivered from their ca])tivity.
Secondly, Compare this scripture with others, and we shall find that Zcrubliabel cannot be meant. In Ezek xxxiv. and xxxvii., we have expressions such as plainly appear that they are but comments upon this text of Hosea (for Ezekiel pro])hesied after Hosea): and especially in the 3Tth chapter we have a prophecy of the union of all the tribes together. Judah and Israel; and ver. 24, “David my servant shall be king over them;” and ver. 25, “My servant David shall be their prince for ever.” The one head which they shall have when they come together shall be David. And so in chap, xxxiv. 23, “I will set one shepherd over them, and he shall feed them, even my servant David;” and ver. 24. “I the Lord will be their God, and my servant David a prince among them.” That head then
that they shall have shall be David, not Zerubbabel. Now by Da’id we are to imderstand Christ clearly, for in other places, as in Isa. Iv. 3, “I will make an everlasting covenant with you, even the sure mercies of David,” they can only be meant of the sure mercies of Christ; and so it is interpreted by St. Paul, Acts xiii. 34. Therefore, then, we conclude certainly this is meant of Christ; they shall appoint Christ to be their Head.
This is then the first great point in this text, a headpoint of divinity indeed, that Jesus Christ is the Head of the church. And, secondly, he shall be so appointed.
Obs. Jesus Christ is the Head of the church, and shall appear so hereafter, further than now he doth.
The church is not a headless multitude, it is a community of saints who have a glorious Head. That body cannot be contemptible that has a Head so honoiu’able. It is he that is the brightness of his Father’s glorj-, in whom “all fulness dwells,” yea, “the fulness of the Godhead bodily.” It is he by whom all things consist, that is the beginning of all things. It is he that is the Head of angels themselves: “Ye are complete in him, which is the Head of all principality and power,”’ Col. ii. 10.
1. He is the Head of angels; how?
(1.) Because the angels are joined together with the chiu-ch, and are part of the church triumphant, and so Christ is their Head.
(2.) Yea, the angels have influence from him. That gi’ace which they have from God, which is beyond naturals, is fi’om Christ, for Christ is canalii- ^raliee, the channel of grace from God. Their estabhshment in theh- condition is from Chi-ist, for it is not due to them in a natural way; yea, the gloi-y they shall have in joining with the church is above that which is due to their natural state, and all that is fi-om Christ.
2. He is the Head of all men; ‘• the Head of everv’ man is Christ,” 1 Cor. xi. 3. “The Head of every man;” how? “What! are all men in the woxdd the body of Christ? if he be the Head, then it seems they are all the members. No, though Christ be the Head of angels, yet angels are not said to be members of him; yea, in the same place of the Corinthians, God is said to be the head of Christ, and yet Christ is not a member of God. So that he may be the Head of every man, and yet every man not a member of Christ. He is the Head of every man in regard of that superiority that Christ has over ever)’ man, and some kind of influence e•en from Christ comes to ever)- man; he enlighteneth every man that cometh ijito the world.
3. Yea, he that is the Head of his church, is the Head of all things; “God hath given him to be the Head over all things to the chm-ch,” Eph. i. 22. Mark it, it is a most admirable place, that Christ is “the Head of all things.” But how? “To the chmxh,” for the sake of the church, as aiming at the good of the church especially.
(1.) It is the honour of the church to have such a Head, who is the brightness of his Father’s gloi-y, the Head of angels, the Head of every man, the Head of all things for the good of his church.
(2.) He is their Head because he is their strength. Christ is the Head of the church in regard of the strength that the church has by him. An oppressed multitude cannot help itself if they have no head, but if God shall please to give them strength and a head, and that in a legal way, if they have hearts they may deliver themselves from oppression, this God has done for us; if therefore Cod docs not vote us to misery and slavery, if we be not a ‘leople given up of God to ruin, we may have help. Tl.^ church is a communion of saints op])ressed here in tht world; their strength is in heaven, in their Head, who h. s received all power to
exercise it for them; to him they cleave, for him they bless God, even the Father, because lie is theu- strength.
(3.) He is then- Head, because the saints hold all upon Chi-ist; all that they have they hold in Capile, as the best tenure of all. The tenure upon which the saints hold all their comfort, all theii- good in this world, is in another way than other men hold it: other men have what they have through the bounty and patience of God; but the saints hold all ?>( Capi/e, in their Head, in Chi-ist, in the right they have in him.
(4.) He is their Head, because their safety is in him: though all the members of the church be under water, yet all is safe when the head is above water; our Head Lutherus apud mos is in heaven. Luther said he was even cSufreatet <>s a devQ to some, they so violently ac- »’”’«■ cused him; but let Chnst live and reign.
Christ is above, the head is above water.
(5.) He is their Head in regard of his compassion to his church and people. The meanest member here, if wronged, Christ is sensible of it. len but the toe is trodden upon, the head cries. Why do you hurt me? Chi’ist the Head cries, “Saul, Saul, why persecutest thou me?” And observe, the meaner and the poorer the members of Chi’ist are here in the church, the more is Christ sensible of their soiTOWs and afflictions, and the more will he appear for them, when he shall appear a Head yet more gloriously than ever he has done. Ezek. xxxiv. 16 — 26, is very notable. You find there, Christ is said to be “one shepherd” to his people, and “a prince” to them; but mark what is promised. That he will “bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but he will destroy the fat and the strong, and feed them with judgment. — And he will judge between cattle and cattle, between the rams and the he-goats. — He will judge between the fat cattle and the lean cattle; because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad.” “VVlien Christ shall appear, he will not show such respect to the brave, stout, joUy spirits of those that were in the church, who thought to cany all before them with force. No; he will look to the poor of the flock; and those that thrust with the side, and pushed with the horns, and scattered the poor and the lean, they shall be judged.
Sly brethren, have you not known times when stout-hearted and cruel men have thrust with the side, and pushed with the horn, and scattered up and down in divers countries, thousands of weak and tender-conscienced Clu’istians? Well, but here is a promise, that Christ our Head will come, and he shall be one Shepherd, and he shall show his tender afl’ection toward the poor afflicted of the flock, he shall take away fi’om the land the evil beasts, as you have it there in the 2.3th verse. He is the Head in regard of his compassion.
(6.) Chi’ist is their Head in regard of guidance and direction. The body is to be moved and guided by the head; so all truths, all doctrines of religion, must hold on Christ. Col. ii. 19, the apostle, rebuking worshipping of angels and other false opinions, saith, that they did not hold the head. All doctrines in the church therefore must hold the Head, and must not be obti-uded upon the chiu’ch, but as they come from the Head, and hold there.
(7.) And that principally, and upon which we must stay a while, which is most of all intended in the text, Christ is their Head in regai’d of his rule and government; and therefore he that is called “one head” here, is called “a prince” in those two forenamed chapters, Ezek. xxxiv. and xxxvii. It would spend time needlessly, to show you in Scripture how governors are called heads, that I suppose you are all acquainted with. This, therefore, is the main thing that we are now to
open, how Chi’ist is the Head of the cnurch in regard of his rule and government. There are many things of importance in this point. I shall desire to decline, what possibly I may, all things that ai’e controversial, especially with OUT’ brethi’en, and only speak of what I think for the present you are fit to bear.
There are four things, especially of the government of Chi’ist in his cliui’ch, for which he is to be accounted the Head.
1. AU oflices and officers in the church hold upon Chi’ist, and are from him as from the Head. As in a civil body, the offices of a civil state hold of the king, hold upon him in a legal way; the power of the king being regular, it regulates all power in all other officers; that which is done, is done in the name of the king. So all the officers and oflices in the chui’ch are in the name of Chi’ist, they all hold on him. There can be no officer nor offices in the church, but such as Chi’ist himself has appointed, for they must be by institution. I beseech you observe the difference between officers in a civil state, and officers in a church.
(1.) A civil state, because it reaches only to the outward man, has liberty to appoint what officers it please, according to the rules of prudence and justice; and more or less, according to the necessity of the country and place. But it is not so in the church, there we have no liberty to go accorcUng to the rules of prudence, merely to erect any office because we think it may make for the good and peace of the church. I say, therefore, to erect any new office not established before in the word, we have no liberty, we cannot do it, we are too bold if we attempt it, for such an office will not hold of the Head. In the state, none can erect new offices, new courts, but by the supreme legislative power; so in the church, none can erect new offices, but only from the Head. In the civil state, God leaves a great deal of liberty; there may be change of officers,, those that are good now, perhaps, may seem not so fit afterwards, and those in one country may not be so fit for another. But for the officers of the church, they must be all the same in all places, where they can be had, and no more than those appointed by Christ.
(2.) The civil state may limit their officers as they think fit. They may choose one into an office, he shall have power but in so many things; this shall be the object of his power, when he is come hither there he shall stop; though he that was before him had more power, yet he that comes after him may not have that power, the civU state may limit that, if it see fit. But in the church state it cannot be so; and upon this gi’ound, because they hold upon the Head. Indeed the men that beai’ any office in the church, are designed to it by the chui’ch, but they do not hold of the church, they hold of Christ the Head; therefore it is not in the power of the church to limit them being in it, but they must go to the word, for their office once taken upon them, whether it be the office of teachers or of pastors, they cannot then be limited by any power, but what the word saith is the office of a teacher or of a pastor: they cannot have the rule so propounded to them, as. You shall go but thus far, and you shall do so much of the office of a teacher and no more; but when they are once ui, they are in without any limitation of the power of their office; it is only from Christ the Head.
(3.) In a civil state there may be alteration, raising the cUgnity of the office, and making it lower than before; but in the church no such thing, the officers of the church are always the same, no raising, no depressing; why? because they hold upon the Head. Others depend upon man’s prudence, but these are institutions by Chi’ist, and hold of the Head.
2. Chi’ist is the Head in regard of rule, because all ordinances, laws, and institutions hold upon him. It is not in the liberty of man to erect any new spiritual
CUAT. I.
ordinance in the church, no nor to make spuitual laws in the church, for the government of the spirits of men. No new ordinance, no new institution, can be in the church. Li the civil state there may be thousands of new institutions.
I call that an institution that has an efficacy in it for attauiing such an end by virtue of the institution, not by virtue of any natui’alness in the thing. As for example, to instance in Divine institutions: The sacrament is an mstitution, and therefore there is a virtue, a spiritual efficacy, to be expected from that and by that, through the strength of the institution, more than it has in it in any natural way. So iii preaching the word, and ecclesiastical censures, there is more to be expected, more efficacy to work upon the soul, for the spu-itual man, by vu-tue of the institution, than there is in the natm-al tilings that are done there. So for laws: Chi’ist makes a law in the church, it being an institution, there is to be expected a spmtual efficacy and vu-tue to go with that thing which C’lu-ist commands, beyond what it had before it was commanded. Now then, in this way, no man in the world can make any chm-ch institution, no, nor law for the church, so as to appoint any thing, to have any s])ii’itual efficacy by vii’tue of that institution, beyond what it has in a natural way. We must take heed of being so bold, that when Cluist has made an institution, an ordinance, and revealed it to us, for us to think we may imitate Christ, and make another ordinance, or another institution, like that; because Chtist has done so, because we find such a thing in the word, therefore we may do so too. No, this is too bold, this is to set our post by God’s post, for which the Lord charged the people, Ezek. xliii. S. In Isa. xxxiii. 22, it is said, “The Lord is our judge, the Lord b our lawgiver, the Lord is oiu king” in this thing.
We are to consider that there are some things belonging to the chm-ch (I beseech you observe) common with all other societies; and therefore they have that which belongs to them, natural and civil, concerning which laws may be made: there the power of man may come in, there the rule of prudence may order things. Those things, I say, that belong to the chm’ch, that yet are not so peculiarly the chm’ch’s, but belong to other societies, there man’s reason may come m. As for instance: First, a church is a spiritual society and community, they must meet fogetlier, and if they do meet, they must meet in some place: this is common to all societies in the world, a they will meet, they must meet in a place. Yea, Secondly, if they meet in a place, this place must be determined where it shall be. Tills also is common to all societies. Thirdly, this likewise is common to them with all other societies, that what they tlo in that place, must be done decently and in order. As if many things are to be done, one thing must be before another, one thmg must not exclude another; if they come together, they must come together as befitting men in a decent way. Therefore that rale of the apostle, “Let all things be done decently and in order,” is not properly an histitution, it is nothing but the dictate of right reason; so that if we had never found such a maxim in Scri])turc, it had been a ti’uth that we were bound in conscience to observe. Again, if men will come and meet together, it is natural and common to all societies, that they should be decent in their garments and otherwise.
But then you will say, AVhen is it an institution [jroper only to Christ, with which none must meddle?
Thus”, when any man shall by virtue of any law, or impo’^ition, put more efficacy in an institution for the worship of God, than God or nature has done, this we call sinful.
As for instance, (1.) Suppose we instance only garments. That all who meet together in Clmstian assemblies, ministers and others, should meet in decent garments, the light of nature tells us; and there may be law, if men -will be refi-actory, to compel them so to meet. But now, if we say, such a garment shall be decent for God’s worship because it is appointed, whereas if it were not appointed, it would not be decent at all; then I say all the decency does not depend upon what God has put into it, or what is natural to it, but merely upon the institution of man. For some kind of gaiTuents, if men were left to their freedom, and there were no institution, would not be decent to wear; if it would not be decent, then it seems it is the institution that puts all honom’ upon them, and more than nature, or the God of nature, has put upon them.
2. There is more put upon a thing, than nature hath put into it, when there shall be expected, by virtue of an institution, some kind of spiritual efficacy to work upon the soul; then it is sinful. As thus, when that creatm-e, by vii-tue of the institution and appointment, shall be made, esteemed, or accounted more effectual to stir up my mind, or to signify such a thing, to piuity or holiness, than another creature that has as much in it naturally to signify the same tiling, and to stir up my mind; this is to imitate God’s institution, which is too much boldness in any man.
As, when God appoints a thing in his church, a ceremony or the like, he -nill take something that has a resemblance, to put men in mind of such a holy thing, that has some kind of metaphor or likeness in it. But when God has taken this creature and sepaiated it from others, this creature must be expected to have more efficacy to signify’ the tiling to my soul, and to stir up my soul to think of this holiness, than any creature in the world, not so appointed, though other creatines have as much in them naturally to do it. Tills is God’s institution. Now man’s institution, that comes near to God’s, where there is a setting om- post by his post, is when man shall take one creature from thousands of others, and all those thousands have as much in them natm-ally, and put mto tlicni by God, to remind me of holiness, and to stu- up my heart; but this creature shall be separated from the rest, and by vfrtue of an institution put upon it, there shall be expected more efficacy in this to stir up my mind, and to thaw my heait nearer to God, than other creatm’es, that only do it in a natm-al way. This, I say, is intrenching upon that which belongs to the government
of Clu’LSt.
Therefore I beseech you, my brethren, be not mistaken ui this, because I know you are ordinarily led by that speech of the apostle, “Let all things be done decently and in order.” Understand it aright: it is tnie we must do so, and it is a sin not to do tilings decently and in order, in the worship of God; but this does not at all comitenance any institution of man, to diaw the heart nearer to God or God nearer to the heart, by virtue of man’s separation of it from common use.
I might instance other things, such as places: that there should be a convenient place for God’s worship, the light of nature wdl tell us; but when any man shall set one place aside sepai-ated from another, and shall make the worship of God to be better, and have more efficacy to draw men nearer to God, or God nearer to men, than another place that has as much natural decency and fitness in it as that place ha.s; then it has evil in it.
By these few instances you may judge of all things, when they come to be institutions in God’s woi-ship, and beyond the rule of the apostle, “Let all things be done decently and in order.” This is the second thing of Christ’s government, that all ordinances, all laws in the church, must hold on him the Head.
3. Those laws which Christ makes for the ordering and sovernment of his church, not onlv hold on him as
<ER. 11.
the Head, but hare such a virtue and efficacy in them as coming from the Head, that they bind the consciences of men. Because they come from him who is the Head of the chiu-ch, they lay bonds upon consciences, and that primai-ily, and more efficaciously than any law of any man in the world can. Yea, they lay such a bond upon conscience, that though a thing bo commanded that has no other reason for the command but merely the will of Christ, and that we cannot see to what good the thing tends, Ijut merely because Christ TS-ill have it, yet we are bound to obey, yea, and that in secret; yea, so far as the rule goes, we ai’e bound to do what is required by it, though we should suffer never so much prejudice to ourselves. Here is the binding power of CHn-ist in binding conscience. But no law of man can in this way bind conscience.
But what will you say then to that text of Scriptm-e, which I suppose is in every one of your thoughts, and wotdd be ready in every one of yoiu’ mouths if you were from the assembly, “Let every soul be subject unto the higher powers; for there is no power but of God, the powers that be are ordained of God. ‘lniosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation,” Rom. xiii. 1, 2. Yea, “ye must needs be subject, not only for -rn-ath, but also for conscience sake,” ver. 5. This text seems to imply that the laws of men do bind the conscience; and we find how this is urged by many, so that there is no institution of man whatever, (except we can apparently show it is contrarj’ to the word of God,) but they think by virtue of this text the consciences of men are boimd; they do not submit to authority, they sin against then’ consciences. INIany men will jeer at those who are so conscientious in God’s commands about those which seem to be but little things (and in themselves are little things); O, they dare not disobey because they are bound in conscience; they will jeer at the scrupulosity of their consciences. But when it comes to man’s commands, then they must obey in the least thing, whatever it be; though in its owm nature it be never so indifferent, yet they must obey for conscience sake.
I shall desire, as fully and as clearly as I am able, to satisfy conscience in this very thing. To open therefore that scripture unto you:
Fh-st, You must obsen-e, that every one is bound to be subject to the higher powers. JNIark, it is not to the man first, but it is to the power, “Let every soul be subject imto the higher powers,” wherever this power lies. It is not to the will of a man that has power, but it is to the power of that man. Now the power, the authority, is that which man has in a legal way. That fii-st must be imderstood.
Secondly, We must consider in what they must be subject. The laws of men are of three sorts.
Some perhaps command that which is simply unlawful, to which we all jield the Scriptm-e does not bind us to be subject; there “we must obey God rather than man.” Others command tilings that are lawful; and they are of two sorts.
Either such thuigs as tend, by the rules of justice and prudence, to the good of the community of which we are members; and there we are bound to obey for conscience sake. But still this is not according to that obedience we owe to Cluist our Head, it is secondary, not primary, because commanded by man: and then, because there exists a law of Cluist to us, to walk and live according to the rides of justice and prudence; so we are bound for conscience in those things, but not primai-Uy, and so they cannot be said to bind conscience, as Cluist’s laws do.
There ara other things which are commanded by man, (and that especially concerns our question,) and these are such things as indeed are neither here nor
there for the pubUc good. The good of the community does not at all depend upon them, and there is nothing in them but merely the satisfaction of the will of those who are in authority. Now here is the question, howfar those laws bmd men, and bind conscience? Indeed many poor Clu-istians w-ho are conscientious have been extremely snared in these things.
To that I answer, that though such things should be commanded to be done, yet if they be not done, (so that they’are not omitted out of contempt, nor so as to bring scandal upon the authority that enjouis them, and those that omit them patiently and willingly submit to what pimishment the law of the land shall requu’e,) in such things a man’s conscience shall not, nor need not, bind him over to answer before God, that he has sinned against that rule.
You will say, How- do you prove that? How doth it appeal-? I will make it appear from the natui-e of sub’ jection reqiiii-ed in the text, and fi-om reason.
Fu-st, this text, Rom. xiii. 4, gives this as the ground why we are to be subject, “For he is the minister of God to thee for good.” So that that which is the special ground of our subjection is, because they that are in place are ministers for oiu- good. But here is then an abuse of their power, if they command what does not tend to the good of the public, but merely the satisfaction of then- own rmiids.
But suppose it to be an abuse, the text saith we must be subject.
Mark, therefore, the text saith not, you must do the thing for conscience sake; (I beseech you observe it;) it saith, avdyKi) v-oruaaiadai, you must be subject, we must not resist, but be subject; the meaning is, w-e must be subordinate for conscience sake. Here is all that is requii-ed, that I must be subordhiate and not resist, that is, if there be a thing commanded by authorit)-, though this authority should be abused, yet I may not resist, I must be subject. If then out of that reverent respect I have to authority, though I do not the thing, yet I do not forbear out Of contempt: it is a thing exceedingly prejudicial unto me, and it is not for the common good, but yet I am so careful that authorit)’ sbaU not be despised that I will keep it secret, I will not refuse to do it so as shall be a scandal imto authority. And yet further, if authority shall so far urge upon me as to inflict punishment because I do it not, I will patiently bear it. Now when these tlu-ee thuigs are done, here is that subordination to authority which the apostle in that scriptiu-e reqmres.
And the reason w-hy this of necessitj- must be granted, is, because otherwise all that Chiistian liberty of which the Scripture so much speaks, may be utterly taken aw-ay in the practice, and be in the power of man wholly to “deprive us of it. This scriptm-e cannot be so understood, that all the liberty we have in things in their own natiu’e indifferent, should be so under the power of men, as that we for the practice, and for our consciences too, must be tied, that we cannot have liberty, no, not in secret. Certainly, that is against the judgment of all orthodox divines of the Reformed churches.
But it may be said, Alio shall be judge whether things tend to the public good or not? will you take upon you to judge yourself? To that the answer is plaui, that indeed those who are ajipointed by law have the power to judge legaUy and authoritatively, to judge so as to bind others. “But every man has liberty so far as concerns his o-nii act to judge at his perO. And that a twofold peril. Fu-st at his peril, lest he, judging himself, should sin against God in this, that he should judge that not good for the pubUc which indeed is good; that he should perhaps judge that to be of an indifferent nature that justice and prudence require of him. Here he misjudges at his peril, lie sins against the
Lord, against the rules of justice and prudence, and endangers his own soul if he go amiss. Secondly, if he misjudge, it is at his peiil by the laws of men, as he is in danger then to suffer -what the laws of men shall inflict upon him. And so submitting this way, his conscience may have some ease; and yet no gap open at all to liberty, or any disturbance to any lawful authority. This is necessarj- for men to know, that they may understand aright how to answer that question about laws binding of conscience. You hear it is the prerogative of Christ our Head, so to be our lawgiver, as to lay bonds upon conscience in such a manner as no man can do the like. That is the thii-d.
4. Christ is the Head of the church, say some, even personally, so as to come and rule in the world in a glorious manner, personally. They think this may be interpreted, that Christ shall be a Head, that he shall come personally, and rule and govern things even in this world. As Christ in his own person exercised his priestly and prophetical offices, so they think in his own person he shall exercise his kingly power and office. AMiich opinion, because the further discussion of it I suppose generally you are not able to bear yet, therefore in modesty I will forbear; and though out of modesty I shall for the pi-esent forbear, yet out of conscience I dare not altogether deny it, but so we will leave it, to see what ti-uth may be in it. We must expect to have light let in by degrees.
In these fom- things then we have the nale of Christ, three determined of, the fourth only propounded, about which Christ in time will show fui’ther light. Christ is then the Head.
Now from all this there follows three consequences that are very useful, — That seeking after the right government of Christ in his church is not a light matter, it concerns the headship of Chi-ist. — By what has been said, we may learn to know what is properly antichristian, and what not; — and we shall come to have light how far the king may be said to be head of the church. In these things you will find it needful for conscience to be infomied, and I shall can-y them on too, I hope, with modesty, fulness, and safety.
1. I say it follows from hence, that it is not a light matter to seek after the right government of Christ in his church, it concerns the headship of Christ in a special manner. There are some other things in which the headship of Clrrist consists, which perhaps may be spoken of hereafter, but in this place especially that. In the primitive times, the greatest contention was about the doctrines of religion, what doctrines should hold upon Chi-ist and what not, and the people of God suffered most for contending about them. They would not receive a doctrine but what held on Christ; and what was obti-udcd upon them, not holding upon Christ the Head, they rejected. And Luther upon this place saith how much the church in after-time suffered for this very thing; What kind of dangers environed the church, and do environ it for acknowledging Christ to be the Head, these our times sufficiently testify. And further, because we preach Christ to” be the whole Head, therefore we are subject to anathemas, and to all kinds of punishment. Iia these latter times, it is likely that the great contention will be, rather about the headship of Christ in the point of his government, than in the other, the other bemg so clear unto us; and the sufferings of the people of God will be so much the more gi-ievous, because this is accounted such a little thing, such a poor business. And rather, because this does not seem to be altogether so dearly re caled in the Scriiiture, as other doctrinal i)oints that hold u])on t’luist the Head. Christ has so disjjoscd of things, that this should not be so clearly revealed, because he intended to suffer antichrist to rise to his height: and it cannot be imagined, if the doctrine of Christ’s government in his church had been clearly and demonstratively laid down, so as there could have been no gainsaying it, how it is possible for antichrist to have risen to the height he has attained. But the nearer the time comes for antichrist to fall, the more clearly this shall be revealed.
2. By this we may leani, what to account antichristianism, and what not. For there are many amongst us, who cry out against every thing that displeases them, that it is antichristianism, and yet understand hut very little what antichristianism is. But by what has been said, you must know that antichristianism is not every error. It is true, in a large sense antichrist is as much as against Christ, and so evei-y sin, every eiTor, is against Christ, and is antichristianism, if you take it so. But you are to know the Scripture speaks of antichrist, and of antidmstianism, in a special acceptation. ANTiat is that?
Antichristianism is that which shall oppose Ou’ist as a Head, and set up another headship; this is the peculiarity of antichrist and antichi-istiauism.
First, “Whoever shall obtrude any doctrine upon the church, to be beUeved by his own authority, he is guilty of antichristianism; not whoever shall preach or hold an error in the church. But when any .shall presume to obu-ude upon the chui’ch any doctrine that holds upon human authority, to be urged by the authority of those that impose it, this, I say, is properly antichristianism, for it opposes Chi-ist in his headship. Secondly, The intrusion of such offices and officers in the church, as merely belong to the spii’itual man, such as are properly church offices, that do not hold upon Christ the Head, but only hold upon men, this is antichristianism. Thirdly, The imposing of any ordinance, any new institutions, upon the chui’ch, belongs to antichi’istianism. Fourthly, The imjjosuig of laws so to bind conscience as the laws of Christ do, here is antichristianism.
Not only because these things are directly against the headship of Christ, but because these things set up another head; and so the word antichrist may signifyas well for one to be instead of Chi-ist (for so di/ri, the Greek, signifies, sometimes as wcU for, as against; as, of his fulness we receive grace for gi-ace, it is x”?’” “*”■« xapiTog, grace for grace). So antichrist is one that shall claim to himself that headship which is proper unto Jesus Clu-ist, and not to be communicated to any fi-om Jesus Chi-ist.
Now the apostle saith that there were many antichrists in his time, and this mystery of iniquity did woi-k then; but now it grows to a great height in that great antichrist of Rome, for (you know) in these four special things he is the antichrist: Because he obti-udes doctrines, articles of faith, upon the church by his own authority. He makes all offices of the church to hold on him; and appoints laws, ordinances, and institutions likewise to hold on him. He claims the binding of consciences, which is proper only to Jesus Christ. All those who hold thus on antichrist, and are his abettors in these things, are guilty of this great sin of antichristianism.
3. The third consequence. You say Christ is the Head, but you know the king is called the head of the church; m what sense are we to understand that? or how may we come to understand aright the oath of supremacy?
These things (my brethren) are necessary for information of conscience, and the burden lies upon us to make them out as clearly unto you as we can, that you may go along with the more freedom of spirit and conscience in your way, and yet give every one their right too. You are to know, therefore, that the oath of supremacy came into England thus: In the time of popery, the pope claimed to himself the headship of
the church: he being exc.uded, then came in that oath to acknowledge the king or queffn the head of the church. But now you must know, fii-st, that this title, The head of the chxu’ch, as it has been attributed to the king, has been much abused, and has given some advantage to our adversaries; for the king is not the head of the chmxh, neither as Christ is, nor as the pope claimed it.
Not as Christ is. Christ is the Head to govern uijlimitedly. No limits or bounds are set to the government of Christ, but only his own will. No prince in the world is so the head to govern. But all governors nave a twofold limit; they are limited by the laws of God, and by the laws of man.
Neither is he the head as the pope challenges to himself. How is that? you will say. In the forenaraed four things, the pope challenges holding of doctrines, and holding of offices, and the like, upon him. Offices do not so hold upon any governors, upon the king or others, as the pope challenges to hold upon him. How does he challenge them to hold upon him? Thus, that all are in him vu-tually, and so to be derived from him to others. And in great part many of oui- prelates say that they are the head of the chm-ch, thus; that is, that all the offices hold on them, that they are all in them wtually, and so go fi’om them to others. Hence they account none others ministers but their cm’ates, and they must not pray but as they will, and do nothing but what they will. ‘^’Tiy? because they are but their substitutes, as if all offices were virtually in them, and so came from them to others; whereas every officer in the church, even the meanest, holds upon Christ the Head.
Now, in the ci’S’il state in some sense it may be said, that the officers of the commonwealth are ■sdrtually in the king, he being the supreme; but you must not think that all ai’e thus lirtually in him in church affairs, for if they were virtually in him, then he could himself cUspense those things that others dispense by -ii’tue of then- offices, but that he cannot, as to give the sacrament and the like.
But how is he the head, then, or in what sense may we quiet our consciences in acknowledging the king to be the head of the church? Only thus; he is said to be the head because he is the supreme to govern in a civil way, not only the cinl state, but even afi’aii’s that belong to the church. We do not deny the power of princes even in affau-s that belong to the church. And because the king is the supreme in that civil power, to govern by civil laws, to see Clii-ist not dishonoured, to keep out idolatry, to protect the chm-ch, to punish enormities that exist, to defend it fi-om enemies, in that sense he is said to be the head; but the title of supreme governor, being understood in a civil way only, is more proper.
To make it a little plain that the king has some supremacy, not only m the civil state but in chm-ch affairs. For we must not exclude the king quite out of all church affair’s, as some would do; but though we would inform yom- consciences aright, yet we would not by any means take away any lawful power God has put into him. Now that he has power even in church affau’s, there are many reasons that fully move me to be persuaded in it.
The first that I shall name I think will least prevail (though it be the most ordinary) with them that make most doubt of it, therefore I will not stand upon it, only name it. We know that among the Jews in the time of the Old Testament, the governors, and kings, and princes had power in affairs that belong to the church, as well as to the state. But this I say I do not think to be the gi-eatest Sitrength in this point, especially to persuade them that make any scruple of it; they will tell us that the power there was but tj-pical and the like, and so binds not now.
There are therefore other reasons that persuade the same thing.
The first is this, because I find that in the prophets, where we have a prophecy of the state of the church in the times of the gospel, God promises that he will make kings to be their nursing fathers, and queens their nm’sing mothers. Now if they are to be nursing fathers of the church, surely they must have some influence by their power in it.
Secondly, Rom. xiii. 4, speaks indifferently, and saith, “he is the minister for thy good.” It does not say for this good, or that good, for this civil good, or ecclesiastical good, but “he is the minister of God to thee for good,” for all good unto thee so far as his power can reach. It is a hard thing, you know, (if men will put us unto it,) to show in the New’ Testament the power that kings had, because there was then no king but heathens, yet saith he, they are ministers for thy good, and he speaks to Christians.
But thu’cUy, and that which yet may seem to have more in it, I find in the New Testament that St. Paul, when he was accused by his brethi’en in matters of religion, appealed unto Capsar, Acts xxv. 19, who was a heathen magistrate, his accusation was in matters of religion, in questions about their law, and about “one Jesus that was dead, whom Paul affirmed to be alive.” Yet in his answer to those things he appealed to C^sar, therefore there is somewhat that Csesar has to do in overlooking the affairs of the chm’ch.
But you will say. How can he be a competent judge? Can Caesar, a heathen, be a competent judge in matters of religion? is that possible? Or suppose that a governor be wicked, can he be a competent judge in matters of religion?
I answer, a governor, though he be a heathen, yet loses not his power, he has still a ti’ue and lawful power; yea, he has some oversight in things that concern church affairs. How can that be? I answer, Christianity gives not the authority, but enables to execute the authority; a heathen magistrate has authority, it is his duty to see that Chr’istians be not ■vvi’onged, and if he does not, it is his sin; but if he becomes a Chi’istian, he is the better able to do what he ought, but this puts not the po-wer into him.
But if a man bo wicked, and understand not the things of the church, how can he be a judge? Thus; though the king be not a competent judge of the principles upon which the church acts, whether right or no, yet he may have ability to judge between man and man, whether one wrongs the other in matters of religion. As thus; though he does not think the principles upon which they act to be right, yet he can judge whether according to those principles they do right one to another, or whether according to theii’ principles they do not wrong one the other. And this is a great matter, to be able to judge and to punish with civil punishment when any of the chm’ch Tongs his brother against the principles which he himself professes.
As for example, a man who is not a physician does not understand the difference between poison and a wholesome medicine, yet when things are brought before him, he may be a competent judge, by evidence, to condemn a physician who has poisoned a man instead of giving him wholesome physic. And that objection against his competency in judging in the affau’s of the church, has no moi’e power than if it should have been objected that he must not judge a physician, whether he has poisoned a man or no, because he himself is not a physician.
Thus we have done with these thi’ee consequents that follow upon the opening of the headship of Chi’ist in point of his government. And now we see more clearly how Christ is Head, and none bat Christ, and what glory we are to give to Chi’ist as the Head of the chui’ch.
There is one thing more belongs to the headship of Christ, which must not be passed by, though it is not so fully aimed at in the text as that which lias already been expounded, and that is, the influence of spiritual life which comes to the church by Cluist the Head, as the animal spirits come fi’om the head to the members. And this is the veiy reason, first, why gi’ace in the saints is of such a beautiful and glorious natui-c as it is, because it comes fi”om Christ the Head. Secondly, this is the reason of the power and efficacy of grace in the saints, because it comes from Christ the Head. Thu’dly, this is also the reason why grace in the saints is of such an everlasting natm-e. It has more beauty, it has more power and efficacy, and it is of a more everlasting natui’e, than the grace Adam possessed, because the grace of the saints holds upon Clu-ist the Head, and has an influence fi’om Christ, God-man, in a special and peculiar wav, such an influence as Adam had not. This IS the excellency of grace in the saints.
And to conclude this point of the headsliip of Christ. God the Father thus advanced Christ to be the Head, because he was willing to stoop so low, to be as a worm under foot, for so he saith of himself, “I am a worm, and no man,” Psal. xxii. 6. Clu’ist was low in his own eyes, and submitted himself to such a condition; and now, behold, the Father has advanced him, God has made him “Head overall thmgs,” Eph. i. 22; has made him Head over principalities, and powers, and dominions, over angels, and over all men and all things in the church; has advanced him to this high and glorious dignity. We see somewhat of it now, and we shall see more gloriously the headship of Christ hereafter.
In tlvis God the Father shows, that as he has dealt with his Son, so he is willing to deal with the members of his Son. His Son, who was willing to be so low and under foot, is now advanced to such high glory that all must stoop, and yield, and submit to him. Let us be willing to lie low, though it be under foot, to be trodden upon by the wicked and ungodly in the world: though we caimot expect to be advanced to be head, yet we may expect to be advanced to glory and dignity. You know what God said to Saul, “‘Mien thou wert little in thine ora eyes, then I made thee king,” 1 Sam. -w. 17. The less any of us are in our oti eyes, the more are we likely to be advanced by God; for God win observe a proportion between his dealings with Christ the Head, and his dealings with all his members.
“And appoint themselves one head.” In Eph. i. 22, it is said, God gave Christ “to bo the Head over all things to the church.” How then is it said here that they shall “appoint to themselves one head?”
It is ti-ue, God the Father has advanced his Son, and extoUcd him above all things, and given him to be Head over all; but yet when the church chooses Christ to be theu- Head, when they shall willingly submit themselves unto him, lifting him up above all, honouiing Ills ordinances, laws, and uistitutions, and depending upon him for light, then they arc said to appoint Cluist to be their Head. Though God’s eternal decree has made himself to be the God of his saints, yet when the saints choose God to be thcii- God, God accounts himself to be made their God by Uicm; they make God to be their God in choosing him. So though Christ by the Father is appointed to be Head over all, yet the net of the church in choosing Christ, and coming to him freely, and submitting to him as to the Head, Is accountecl an appointing of Christ to be Head.
This is that happy work which the saints have been doing, and which we are to do now, and which they will do to the end of the world. Though there lie some special time to which this text refers, yet in all ages of the church, when the saints choose Christ to be their Head, they are said to appoint him.
Let us join in this blessed work, an honourable work for creatures, to appoint the Lord Jesus to be Head over them. Let us say, as Hushai did in another ease, 2 Sam. xvi. 18, “AMio’m the Lord, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.” So, he whom God the Father shall give to be Head over all things, he whom the saints have in all times chosen for then- Head, he shall be our Head and our King; his will we be, and with him will we abide. Let us give Christ the pre-eminence, prizing his government, his ortlinanees, above all the comforts we have in this world. “If I prefer not Jjcrusalem above my chief joy,” Psal. cxxxvii. 6. The words ai’e ‘nnce- vk-i by if I make not Jerusalem to ascend above the head of my joy; whatever is high in our thoughts, as a head, let Christ be above it. Christ in his ordinances must be above the head of our joy, for otherwise he is not a Head unto us. IS you invite a man of quality to your table, though you provide excellent cheer for him, yet if you set any people of mean quality above him, he would not regard all your com-tesies. A’hen you tender up any thing unto Chiist, when you seem to entertain him with the greatest respect, yet if there be any thuig you set above him, especially if a vile lust be set above him, he cares not for all your entertainment. We read in Col. ii. 19, that there were some blamed for not ‘-holding the Head:” what is that? because they gave more honour to angels than was due to them; though never such glorious creatmes, yet by overprizing them they come not to hold the Head. AATiat! is the gi■ing undue lionoui- to angels enough to take us ofl’ from Cnrist the Head? Certainly, then, prostrating oiuselves before our vUe and base lusts, much more takes us ofi’ from holding Christ to be the Head. Let us look at all the offices and ordinances of Clu-ist, as holding upon him the Head, that so we may have a more reverent esteem of them. Let us depend upon him for influence of life, and not depend upon means. Let us manifest in our conversation the spirit and life that we have received fiom such a Head as Christ is, that we may not be a dishonoiu- to this our Head. Chrjsostom, in his comment upon ^-^ ;,,,v,luithe first chapter of the Ephcsians, says, /itAriow tiK><’ in this respect we must be better than J^ixi» ut<{ow, angels, yea, greater than archangels. He ‘’’^■ has three most excellent remarks, to prove that Christians should take heed of dishonouring Christ their Head. First, saith he. Suppose a man had a precious tliadem upon his head, or a crown of gold, that would be some argument to him to make him take heed of doing things unworthy of that ornament: but we have not a diadem, not a croAvu of gold upon our heads, we have Christ lumself to be om’ Head, therefore let us do nothmg unworthy of this our Head. SecontUy, he remarks, Oh the honour that God afibrds to us in this! the thought of this were enough to terrify us from sin, more than the setting of hell itself before our eyes. And indeed so it is. The right understanding of Christ to be our Head, and having so neai- a union with him, is of power to terriiy- us from sin more than the sight of hell, if it were before us. Thirdly, he observes, ATiat! is Christ your Head? Do you know next to whom this your Head sits in heaven? Is he not placed at the right hand of the Father, above all jnincijialities and powers? And shall the members of tins Head be trampled upon by tlic devil? God forbid.
And yet so honour the Head, as to give due honour likewise to those he has placed under him for the administration of any of his ordinances to us. AVe must not, under iiretenee of gi ing Cluist all the honour, dishonour those that arc set over us by Christ. St. Paid, in 1 Cor. i. 12, when reproving the dissensions of the church of Corinth, remarks, ‘• Every one of you saidi, I am of Paul, and I of Apollos, and 1 of Cephas, and I of
Christ.” ATiy, are these all blamed? how could those who said that they held Clii-ist be blamed? Thus: amongst the Corinthians there were some that made divisions, some were for one officer, others for another: We are for Paul, said some; We for Apollos, said others; and, We for Cephas; And for cm- parts, said others, we are neither for Paul, nor for Apollos, nor for Cephas, but for Christ. “^Tiat are men? what ai-e officers? W’hat are ordinances? what are all those to us? Christ is all in all to us, he is our Head, and we are complete in him, and we hold upon him. These are blamed as well as the other, because we must so hold upon Clmst, as to give all- due honour to the ordinances, institutions, officers, and offices of Christ.
Yet I confess, if any that are in Christ’s stead, to dispense his ordinances to us, prove to be wicked, of all people in the world they are the most contemptiblefand a just judgment of God is upon them. Isa. ix. 15, The ancient and honom-able, he is the head, and the prophet that teacheth lies, he is the tail.” Mark, the prophet speaks against those who were in place and power, though they were naught, yet still they retained the name of ancient and honom-able; but the prophet that teacheth lies, a contemptible name is put upon him, he is the taQ; no generation in the world more contemptible than those, when once they degenerate.
But you will say, though they ai-e vile in theu- lives, yet their wickedness does not hinder the wtue and efficacy of the ordinances, they depend not upon the officers. True, the efficacy of no ordinance depends upon men, and it is not either because the minister is vile, or communicants ai’e wicked, that the vu’tue of an ordinance is lost, if the church contract no guilt upon themselves by retaining such in place, and by not castmg out such as come into communion with them. Take for granted that there is no guilt conti’acted, and then it is not the wickedness of the minister, or of the people, that hinders the efficacy of any ordinance. But if it prove that there be guilt conti’acted upon the chm’ch through their negligence of duty, then the case is the same with those of Corinth, 1 Cor. v. G, “A little leaven leaveneth the whole lump;” what is that whole lump but their communion?
They shall “appoint themselves one Head?” But was not Clrrist the Head before. It is spoken of a glorious time, when the Jews shall be called again, and Israel and Judah shall join together. Now they shall appoint themselves one Head, Clu-ist to be then- Head. Cmist was the Head to the fathers under the law, how now is he appointed then- Head? I answer,
Christ indeed was a Head to the forefathers, but now in the times’ of the gospel, especially at the calling of the Jews, the time spo“ken of here, Christ ■nill appear a Head in another manner, to govern in another way, far more gloriously than he now does, and far more influence of grace and light will come &om him to his members. Though Christ has always been a Head to his chm’ch, yet there is a time coming when the seventh ti-umpet shall be soxmded, spoken of Kev. xi. 15; when that voice shall be heard that yet was never heard,” The kingdoms of this world are become the kingdoms of om’ Lord, and of his Cluist, and he shall reign for ever and ever.” — A time conung, wherein Christ shall say to his people, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his tlu-one,” Rev. iii. 21. The throne that Chi’ist sits upon now, is his Father’s tlu-one; he does not call it his; and at the day of judgment, the Scriptui-e tells us that he shall give up the kingdom imto his Father. There is a time therefore for the throne of Qirist to be exalted more than it has been, which Cluist has promised to those that overcome. — A time coming, when there shall be heard the noise, not only of “many waters,” but as of” mighty
thunderings, sajing. Alleluia; for the Lord God omnipotent reigneth,” Rev. six. 6. He shall be a Head another way.
Now if it be true, that Christ himself is appointed by the church to be Head, then the officers and ministers of the chm-ch should not think much to be appointed in their places by the chm-ch too. It is true, their offices hold on Christ the Head, but the designation of the persons must be fi-om the chui-ch. We do not now list to enter into the controversy, who of the chiu-ch should do it, but there must be more than a civil act to make any man a pastor or teacher of a chm-ch; somewhat to make conscience yield and submit to him as an officer that Jesixs Clu-ist has placed over them. Christ himself would be appointed a Head by his people, that they might submit to him the more cheerfully, and give glory to him vrith the more freedom of spu-it. And as for all such as tlu-ust themselves upon a people, no marvel if they complain of want of respect from them, or of theii- going away fi-om them. They never did any thing towards appointmg them as officers over them.
They shall “appoint themselves one Head;” not force Christ upon others by fu-e and ,„„ea„ritatiBcomsword. Heretics are to be burnt with bVendi sunt hireih-e, saith Luther; but with what fire? the “’ “‘”’ iii-e of chai-ity.
They shall appoint to themselves. Let others choose what head they please, yet the saints will appoint to themselves the Lord Christ to be theii- Head; they will bless themselves in Christ, he shall be a Head unto them, whatever he is to others. Others, it may be, will choose to themselves other heads, but the saints say as they in Micah iv. 5, “All people will walk every one in the name of his god, and we will walk in the name of the Lord om- God for ever and ever.” Other people will walk in their ways, and choose to themselves such as give them most liberty; they perhaps tluiik the government of Christ too strict for them: but for us, we will bless om-selves in our Clu-ist, we will never prostitute om- consciences to men, or to lusts and humom-s, as we have done; Chi-ist shall be om- Head, and we will submit to him. Secreia mea viecuin, (is a Hebrew provei-b,) My secret is with myself; what good we find in Cluist it is to ourselves: let Christ be a stumbhng-block and a rock of ofience to others, to us he is precious, he is one of ten thousand, “he is altogether lovely,” Cant. v. IG.
They shall “appoint themselves one head.” But one; the church is not a monster of divers heads, it has but one head. There cannot be a ministerial head of the chm-ch, Christ is always present, and has left his laws -with his people. If we consider the difference between ecclesiastical power and civil power, we shall see clearly that there cannot be a ministerial head of the chm-ch. A ministerial head is absurd. In the civil power, it is not against any institution of Clu-ist, nor against any law, that there should be one head over all the world. But to have one head over the chm-ch, yea, to have any general officers over all the chm-ches, cannot be. The reason is, because there can lie no delegation of power that belongs to the chm-ch. There may be a delegation of a civil power, one man may be king over many countries, and he may appoint substitutes mider him, and delegate them to officiate for him. But in- the church there is no delegation of power fi-om one to another. Grant but once delegation of the teaching power, and you establish nou-resideney; gi-ant but delegation of the ruling power, and you immediately establish a papacy. There is no such thing therefore.
Again, the civil power is by way of coaction; a magistrate is not always bound to give a reason of his injunctions, he may by way of compulsion require obedience. But church power is to deal with conscience;
AX EXI’OSITIOX OF
Chaf. 1.
and therefore everj’ one that has any power must officiate himself, and deal with the consciences of men to l)ersuade and to instruct.
These two things being granted, it is impossible that there can be a head over all the churches, yea, or over many. Vi’e must join nothing with Jesus Christ, in the way of his headship. As Alexander said to Darius, when he sent to him that he would be willing to divide the kingdom; No, said Alexander, there is but one sun in the firmament, and there can be but one king in a kingdom. So saith Chiist, But one Head: he must be Head alone, or no Head at all; nothing must be joined with him as head. Indeed, the heathen gods were contented to divide their honours: and hence the senate of Kome rejected Christ from taking liipi in to be a God, after they consulted about it; For, said they, if Christ is acknowledged as a God, he will not share with the rest, he will have all himself; and so upon this reason they refused him. Thus many reject Chiist as God, and as a Head, because Christ will not share with others, he must be but one.
And a special help is here given to our faith, in looking u]) to Christ for help and protection when all means fail; I beseech you, observe it. Does Chi’ist reqiure of us that we should make him Head alone, and j oLn nothing with him? Then we may well expect from him protection in all oin’ wants, and that he alone will help lis. Or, otherwise, the condition of a Clmstian were worse than the condition of a heathen; for the gods of a heathen would be content to have but part of the honour of the heart and life, because they could help but in part. If a heathen god should requu’e the whole soul to be lifted up to him above all, and he alone to be honoured and worshipped as a god, yet, when help and protection are requu-ed, he could do nothing without another joined with him, a heathen might well reason the case against him, as doing him -wrong. Certainly Christ will never wrong his people, so as to require them to Lift up him alone, and join no other with him, and yet when they require help and SUCC0U1-, that there should be need to call in others besides himself to their help. Therefore, as Chi-ist challenges us to make him our Head alone, so we may challenge Christ to help us alone, when there is no other help for us.
Thus we have finished both the headshi]) of Christ, and the church’s appointing him to be that Head.
Now follows the next blessing, and that but in a word, and then we come to the conclusion of this chapter.
“They shall come up out of the land.” Jerome interprets it, a ferreitis affeclibus, a coming up from their earthly aiicctions; Luther, a rtla miserabili, a coming up from their miserable life and condition. But rather thus, “come up out of the land,” that is, out of their captivity. Judah and Israel shall join together in coming to Jerusalem, and so unite in the same kind of worship. As they were wont to come out of all parts of the countn,^ to -worship at Jerusalem, and there were united in one kind of worship, so they shall now come from all parts of the world where they are scattered, and join in the same way of worship, yea, and it is very probable in their own land.
There was a time when the peojjle of God sang songs of praise in the wilderness, Exod. xv.; but the time shall come when they shall do it in their own land’; and this shall be a blessing of God u]ion them. “In that day shall this song be sung in the land of Judah; A’e have a strong cit)-; salvation will God ajipoint for walls and bidwarks,” Isa. xxvi. 1. It shall be sung in the land of Judah.” In the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the fu-st-fruits of your oblations, with all your
holy things,” Ezek. xx. 40. “I will take the childi-en of Israel from among the heathen, whither they be gone, and will gather them on even’ side, and bring them into their own land,” Ezek. xxxvii. 21.
This blessing has God granted to many of his servants this day, -who never thought to have seen their own good land: but God has been pleased to gather them up, not only to come into their own land, but they find the arms and hearts of the saints open to embrace them, and call them to public employments. Not long since the land could not bear them; we hojie that the time will come ere long, that the Lord Christ may so rule in our land, that it ■nill as hardly bear wicked and ungodly men as it has borne the saints; though it were difficult to say that so much violence should be used, even to keep them from sin, as was usW against the saints to keep them fi-om their God. Yet, time may come ere long, that wicked men may be glad to flee, though not forced into another land, because they cannot have the enjoj-ment of their lusts so freely here; as the saints have been forced to flee out of their land that they might serve the Lord, and keep their consciences clear.
But we let this pass, and come now to the close of the chapter, to the epiphonema of it all.
“For great shall be the day of Jezreel.” They shall “appoint themselves one head, and come up out of the land; for great,” &c. Tremellius renders it, although the day of Jezreel be great: and the Hebrew particle 13 signifies quamvis, as well as rjtiia, it may be translated “although,” as well as “for.” And translating it, although the day of Jezreel be great, takes it in this sense, that is, although the people of Israel shall be brought into great affliction, yet God will. be so merciful when his time comes, that they shall be gathered together again, and appoint themselves one head, and come up out of the land. And from such an intei-pretation of the words there might be an excellent meditation raised, and it is this.
Obs. That the gi-eatness of the miseiy of the chuixh is no hinderance to the course of the freeness and abundance of God’s mercy towards it. Although the day of Jezreel be never so calamitous, never so afflictive, never so grievous, yet they shall come up out of the land, and ajjpoint themselves one head. The greatness of the church’s misery is no hinderance to the church’s deliverance. “ATiy? because their deliverance depends upon a God who delights not only to manifest some power, but the excellency and the glory of his power, in their deliverance. Isaiah (lxii. 8) speaking of these verj- times of God’s being merciful to his people, saith, “The Lord hath sworn by his right hand;” and we have not only mention there of God’s right hand, and swearing by it, but his arm too; mark that, “and by the ami of his strength:” there is God’s hand, God’s arm, the arm of his sti-ength, and God swearing by it. Surely when God delights to put forth such power for the deliverance of his church, it is no great matter whether its afflicted state be great or small. It makes no greater hinderance to the church’s delivery than if you should see two bubbles of water rise up, one having a little thicker skin than the other. Now there is as much dift’erence in the difficulty of bursting that thick-skin bubble above the thinner, when f a mighty piece of ordnance is shot off’ with a weighty ball against them, as the greatest and sorest affliction that the people of God were ever under in this world makes a ditt’erence in tlic difficulty of their deliverance from the least affliction that ever the church endured, when they have to deal with an infinite God. If a child should see the thicker-skin bubble, he might think it is harder to be broken than the thinner; but if a cannon be shot off’, nay, if it be but a gust of wind, it makes no difference. Now the afflictions of God’s people are
to this right hand of God’s power, and the arm of his strength, but as a bubble of -n-ater before a mighty cannon. Yea, if there be no help at all to deUver God’s people in time of affliction, God can create help, “He will create Jerusalem a rejoicing, and their people a joy.” Y’ea, suppose their condition be such as never was the like since the beginning of the world, yet, “since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him,” Isa. lxiv. 4.
And as the greatness of the church’s deliverance is no hinderance to God’s power in delivering them, so it should be no hinderance to the work of our faith. Common prudence and reason will go a great way to uphold us under some afflictions, but when the affliction becomes giievous and long, prudence and reason sink under the bm-den; but then shoidd faith lift up itself, and cast an eye upon this right hand of God’s power, this arm of his sti’ength by which he has sworn, and exercise itself in the glorious acts it has WTOught. For certainly faith is appointed for such a time as this, when the chui-ch is under giievous extremities. The ordinary afflictions of the church do not call for such a work of faith, but when they come to extraordinary calamities, these require such a power of God for theii’ deliverance, and call for a work of faith proportionable. As Alexander, when he was in great danger, said, ■“amiJo Ai“x™d?i” Now there is a danger fit for the spirit of Alexander to encounter; so when the church is in any great danger, all the members of it shoidd say. Here is a danger, here is a trouble, fit for the spirit of Clu-istians, fit for the spirits of those that ai-e able to exercise the most noble and glorious acts of faith.
We are scarcely for the present put to this glorious exercise of faith, for reason and sense see much help. They see that the cause of God at this day has the better of the adversary. Let us not look upon every difficulty as a thing that calls for such a mighty, glorious work of faith, when men, by reason and prudence, may carry themselves imder such difficulties much better than most of us do. However, we do not know but the Lord may call us to such difficulties and dangers as will require such an exercise of faith as I have spoken of. Let us therefore lay up this instruction for the time to come.
“For great shall be the day of Jczreel.” If the words be read as they are in your Bibles, and yet have reference to the calamitous time and grievous extremities of the day of Jezreel, then
Obs. 1. That God’s bowels of compassion work toward his church because of the gi-eatness of then- afiliction. WTien then- afflictions are very gi’eat, and the greater they are, the more God’s bowels of compassion work toward them. AVe know the misery of God’s people was a marvellous quickening argument to the compassion of God; “I have sm-ely seen the affliction of my people, and then- soiTows, and therefore am come down to deliver them,” Exod. iii. 7, 8. Kthe greatness of the affliction of the church move the bowels of God’s compassion, then let not the greatness of affliction hinder cm- faith. Let not the greatness of ti-ouble reason downi our faith, but let it rather reason up our faith, for so indeed it should; and so the saints of God heretofore have done. It is time for thee, O Lord, to work, for men have almost destroyed thy law; yea, the high time is come for thee to have mercy upon Zion, for thy people begin to favour the dust thereof. Was this a good argument, “For thy name’s sake, 0 Lord, pardon mme iniquity, for it is great,” Psal. xxv. 11, to move God withal? Sm’ely then this is a good argument. Deliver us in afflictions, for they are verv great. For sin makes more distance between God and us than afflictions: yet if the greatness of sin can be put as an argument for God’s mercy and compassion to work, much
more the greatness of afflictions. Yet this is the grace of God in the second covenant, that even the sins which before made the creature an object of hatred, now make it an object of compassion. So afflictions, that before were part of the cui’se, are tm-ned to argume!its for moving the bowels of God’s tender compassion toward his people.
Obs. 2. The promise is the only support of the soul, and that which caiTics it through the greatest affliction. Afflictions are as lead to the net; the promise is as the cork, which keeps above water when the lead pulls down. But I leave these meditations, though I find many mterpreters run this way; and I rather take it as a fm-ther expression of God’s wonderful mercy to his chm-ch.
“For great shall be the day of Jezi’eel;” that is, God has a great day of mercy for Jezreel. They shall appoint themselves one head, they shall be gathered together and be made one, they shall come up out of the land; why? for God has a great day of mercy to his people, a “great day of Jczreel.” And herein, therefore, God makes use of the name of Jezreel in a good sense. They who interpret Jezreel the other way would have the name signify, great is the day of scattering, or of the scattered people. But Jezreel signifies Ukelise the seed of God. Before Ciod used thcu- name in the worst sense, that lie would scatter them according to their name; now he uses their name in the best sense, they are the seed of God, and there is great mercy from God for them.
Obs. A^’^len God is reconciled to a people he takes all in the best sense, and makes the best acceptation of every thing, as he does here of the name Jezreel. We have only these two things to consider in this expression: That the saints of God are God’s Jezreel; that is, they are the seed of God. And that there is for this seed of God a great day.
1. They are the seed of God; the seed of the blessed, and there is a blessing in them. They are the precious seed which God preserves in the world, and has done ever since the beginning of the world. They are that seed that preserves the glory of God in the world. Were it not for a few gracious, holy people in the world, where would the glory of God be? what would become of it? The godly, however contemptible in the world, are the precious seed, that God reserves for great and glorious ends. They are the seed to preserve the continuation of the doctrine of the gospel; as Isa. xi. 13, “The holy seed shall be the substance thereof.” Though they are under great afflictions, yet there shall be a holy seed that shall be the substance thereof, and there shall be his blessing. Psal. lxxii. 17, “His name shall endure for ever;” the words are read by !Montanus, Fitiabilur nomen ejus. His name shall be childed; that is, so continued as families are continued, one generation after another, one begetting another. Thus shall the name of Christ continue in the world, as it has done.
Though seed be but a handful in comparison of the harvest, so the samts of God then were, and yet are but as a handfid in comparison of the glorious harvest that shall arise, yet they are very precious before God, and God win make the world hereafter know that they are the precious ones of God. Isa. lxi. 9, “AU that see them shall acknowledge them that they are the seed which the Lord hath blessed.” A man vAM be careful of his seed, whatever becomes of his other corn. In time of dearth, the husbandman will rather pinch his stomach, than have his seed-corn spent. So in times of common calamity or dearth, God’s care is over his seed. The saints are (as I may say) God’s seed-corn, to preserve his name in the world to succeeding generations, he will not therefore have them destroyed.
Seed is the most precious of the corn, which is most
■winnowed and cleansed; so are the saints the clean and the most precious ones. God winnows them more than others by the fans and winnows of afflictions; why? because they are his seed. Other com which has chaflf in it, the husbandman will give to the fowls and the cattle, he bestov.s not much winnowing upon it; but the corn that is for seed he carefully winnows, he would not willingly have a darnel an-.ongst it. It may be thou eomplaincst thou art more wmnowed than other men; perhaps thou art more precious in God’s eyes, and thou art resen’ed as seed, as the seed of the blessed.
The wicked indeed ai-e seed too, but a conupt seed, “a seed of evil-doers,” Isa. i. 4; the grandfather was an enemy unto God, yea, the gi’eat-grandfather; and the father, and the childien after him, continue enemies to God. And God, in mercy unto his church, many times cuts down the wicked before they seed too much. You who have gardens, if you see the weeds come up and grow towaids seed, you think then that it is time to pull them up, you will not suffer them to seed. God looks upon many families, and sees wretched and sinful men as “a seed of evil-doers” ready to seed’, and if they be not cut do-n suddenly, there will be a -m-etched brood of wicked ones in such a family. This is the reason of God’s sudden cutting down many wicked families.
But to come to the point chiefly intended, that is, that this seed of the Lord shall have a great day.
“Great shall be the day of Jezreel.” The men of the world have their day in which they ruffle it out. St. Paul seems to .speak of this in 1 Cor. iv. 3, that he did not regard’” man’s judgment,” the words are, avBpoi- ■!riv)js I’jiiipac, man’s day. Nov.’ men have the day, they have all the bravery of the world; well, observes St. Paul, I do not regard man’s day, I expect another day. I know not how it is otherwise translated; you translate it judgment in your books, but in the original it is day, man has a day. As men have a day, so shall God’s .saints have a day too. We used often to say, when we saw our enemies jocund and mei-ry, Sm-ely they hope to have a day. ^ly bretlu-en, be joj’ful in the Lord, God has a day for you, and a gieat clay too, “Great shall be the day of Jezreel.” The beginning of God’s mercy to his people, is called “a day of small things,” Zech. iv. 10; and that must not be despised, “AA’ho hath despised the day of small things?” It was the beginning of the refoi-mation, and deliverance of the people of Judah from then- captivity. But God has a day of gi-eat things, and certainly that day shall be honowable.
1. It shall be a great day, in which the glory of God shall exceedingly appear, ^’herein God shall be (as I may so speak with holy reverence) as it were in his robes. As we know princes upon gieat days put on then- robes, so the King of glory shall have a day for his people, wherein even he himself will put on his robes: Psal. cii. 16, “T^^len the Lord shall buUd up Zion, he shall ajipear in his glory.” It seems, while the church is in aftiiction, and the witnesses prophesy in sackcloth, that God is as it were clothed in sackcloth, “in all their afflictions he was afflicted;” but because God I’.as a day, a gi-eat day to his chuichcs, he will reserve his robes till then, and when that day comes he will put them on. A great day it shall be for Jezi-eel, for the seed of the Lord.
2. It shall be a great dav, for this day shall be the riches of the world. Mark,lPaul, speaking of the Jews, saith, “If the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more theii- fuhiess?” Rom. xi. 12. It was a rich mercy to the Gentiles when they were brought out of darkness, and called to the knowledge of Jesus Chiist. But God has a gi’caler day than that, for it is spoken of here as a day that is to come; that is, their fall wa.s the riches of the Gentiles, much more their
calling in again. So then, there is such a day of calling home the people of God, as shall be the riches of the Gentiles, the riches of all the world.
3. Great shall be this day, for it shall be as a day of resunection from death to life: so Dan. xii. 2, “Many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt.” This is not spoken of the great resuri’ection at the last day of judgment; for, first, it is spoken but of some that shall arise. Secondly, the greatest gloiT that is here put upon the just, is but to shine as the stars in the firmament; but at the last day, the saints shall shine as the sun in the firmament, more and above the stars. Yea, thirdly, that which is here revealed to Daniel, must be sealed up as a great secret till the appointed time come; but the resurrection at the last day is no great secret, that they knew wel’ enough. But this resurrection is to be scaled up as u great secret that was not known in the world, nor should be much known tUl the aj)pointed time should come. And then, lastly, it was promised to Daniel iithe 13th verse, that he shoidd “stand up in his lot,” r. a peculiar and special favour that God would bestov upon him. Now it is not such a peculiar and spear,; favom- for a saint to stand up at the last day, but tl.iwas a favour to Daniel as an eminent saint, that ht should stand up in his lot. Therefore this resurrection is the same with this gi’eat day of Jezreel, wherein there shall be such a glorious work of God in calling Israel and Judah together, and the fulness of the Gentiles, that it shall be as the resun-eetion from death to life: so the apostle calls it in Rom. xi. 15, ““What shall the receiving of them be, but life from the dead?”
4. “Great shall be the day of Jezreel;” for this day shall bring refi-eshing to all the saints, this is “the time of refreshing,” Acts iii. 19. There shall be such things then as will refi’esh and revive the spuits of all the saints.
5. A great day, for it shall be the day of restitution of all things. Acts iii. 21, “Until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” I know this text is ordinarOy interpreted concerning the last day; but that it cannot be so appears, because that then there shall not be the restitution of all things, but the annihilation of many things. Further, this speaks of a restitution of all things, that was spoken of by the mouth of all the holy prophets. Now the holy ])rophets spake but very little concerning the day of judgment, or the life to come; and therefore the apostle, in 2 Tim. i. 10, saith, that “life and immortality are brought to light tlu-ough the gospel.” Not but that it was kiio’wn somewhat before, but it was verj- darkly kno-mi, there was vei-y little spoken of life and immortality in the prophets: but this speaks of a time of which all the holy proi)hets spake, as an argument that was the general tnenie of them all. And, indeed, there is no ai-gument whatever that is more general among the prophets, than this great argument of this gi’cat day of Jezi-eel.
G. A great day, for it shall be the day of a new creation; a new heaven and a new earth shall be made, when this great day of Jezreel shall come. “Behold, I create new heavens and a new earth,” Isa. lxv. 17. In ver. 18, you see what this new heaven and new earth is:” But be ye glad and rejoice for ever in that which
1 create: for, beliold, I create Jerusalem a rejoicing, and her people a joy.” Those’are the new heavens and the new earth which are to be created, and plainly mean the chiuch, for ver. 21 sjjcaks of “building houses,” and “inhabiting them,” and of “planting vineyards,” and “eating tie fruit” of them, upon the new heavens and this new earth’s creation. And.
2 Pet. iii. 13,” Nevertheless we, according to his pro-Vee. U.
mise, look for new heavens and a new earth, wherehi dwelleth righteousness.” This is usually taken for the kingdom of heaven hereafter. But where is this promise? We do not find it anywhere, but in Isa. Isv. 17. Now it is appai-ent that promise speaks of a state of the chiu’ch in this world; it speaks of a new earth, as well as of a new heaven; if it only spoke of new heavens, it had been another matter, but it speaks of a new eai-th likewise, therefore meant of a state in this world, that is, there shall be such glorious things done by God, as shall manifest a creating power, as if God now made “new heavens and a new earth.”
7. “Great shall be the day of Je2a’eel,” for it shall be as another world, when this day comes. ‘• Unto the angels hath he not put in subjection the world to come, w’hereof we speak. But one in a certain place (Psal. viii. 4) testified, sajing, ‘What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest hiin a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: thou hast put all thuigs in ‘subjection under his feet,” Heb. ii. 5 — 8. This the apostle interprets of Christ, as ver. 6, that all things must be subjected to him as man, “‘^Tiat is man, that thou shouldst regard him?” that is, that thou shouldst advance the nature of man so far a.s to unite it to thy Son, and “put all things in subjection under his feet.” But, saith he, “we see not yet all things put under him,” that time is yet to come, for, saith he, “he hath not put in subjection the world to come, whereof we speak.” Therefore, mark, my brethren, there must be such a time wherein all things, all creatures, must be put tmder subjection to Christ, and this is in the world to come. It cannot be meant of that world to come, where the saints shall reign gloriously in heaven, for the heavens must depart as a scroll, and many things shall then rather be annihilated, and the kingdom must then be given up by Chi’ist to God the Father, 1 Cor. xv. 24. But this place speaks of a, time when all creatures must come under subjection to Cluist, and it is called “the world to come; “why? because of the great change there shall be of thuigs, it shall be, as it were, a new world. As we call this world fi’om Noah’s time, a new world, and when we speak of the other world, we call it the old world; so the Scripture calls it, 2 Pet. ii. 5, God ‘■ spared not the old world;” and, chap. iii. 6, “The world that then was, behig overflowed with water, perished.” So, this world in which we live shall be as the old world; this day of Jezi-eel shall make such a glorious change, all thmgs being put in subjection to Cluist, that it shall be as it were a new world. God has made an excellent world, in which there is much beauty and glory, and yet his enemies have the rule here; what then will that world be that God intends for his saints?
8. “Great shall be the day of Jezreel,” for it shah be such a great day that all former things shall be even forgotten because of the lustre and glory of that great day. As Isa. lxv. 17, the former heavens and the former earth “shall not be remembered, nor come into mind.” And so Jer. iii. 16, 17, “In those days, saith the Lord, they shall no more say. The ark of the covenant of the Lord: neither shall it come to mind: neither shall they remember it; neither shall they lisit it; neither shall that be done any more. At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their elal heart.” jMarli, my brethren, “In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the knd of the north to” the land that I have given for an inheritance unto your fathers,” ver. 18. It is apparent that it is spoken of this great day of Jezreel; for now God declares he will gather Judah and Israel together, and they shall walk together, and that then former things shall be forgotten. ‘• They shall caU Jerusalem the throne of the Lord.” Heretofore, even the temple itself, the glory of Jerusalem, was but as the place of God’s feet, and the ark of God was but his footstool. 1 C’lu’on. xxviii. 2, “As for me, I had in mine lieai’t, saith David, to build a house of rest for the ark of the covenant of the Lord, and for the footstool of oiu- God:” and Isa. Ix. 13, “I will make (Zion) the place of my feet glorious.” But now m this great day, Jerusalem, that was but God”s footstool, shall be God’s throne. A gi’eat day certainly this shall be, when all things are thus forgotten.
9. “Great shall be the day of Jezreel,” because it shall be a day after which there shall be no night. And that you will say wUl be a great day indeed, in which the saints shall be raised to such a state of prosperity and happiness, that it shall never be darkened any more. The chiu’ches here have often had some little release, they have had thek days of peace for a while, but it has soon gi“own to be night, and a dismal night of darkness. But when this great day shall come, it shall be a day that shall never be succeeded by night, for so God promises here to his Jezreel, to make it an eternal excellency, and to make Jerusalem an everlasting joy; and, Dan. ii. 44, God shall in the days of those kings “set up a kingdom which shall never be destroyed,” that is, the great day of Jezi’eel.
This win more clearly appear, if we consider more fully what shall be done for the chm’ch and the world on this day. (1.) There shall be the deliverance of the churches from woeful affliction, in which they shall be fomid a little before. For so the Scriptm’e tells us, Dan. xii. 1, that before this day “there shall be a time of ti’ouble, such as never was since there was a nation even to that shme time: and at that time thy people shall be delivered.” I might tell you how much some of the ancients have spoken of this; though it be a point that seems to be somewhat strange to us, yet it was one of the most ordinaiy things known in the primitive times. It was then so generally acknowledged, that Justin MartjT, who was but thu-ty years after St. John, observes. There is no sSt’pe’o’mnia’orman who is of the orthodox faith in all 01^^,“^.°”* tilings, but acknowledges this. Lactantius l 7 c 15 m 28 shows the glory of this great day of Jezreel, but withal declares that a little before there shall be most grievous times, such times as that all right shall be confounded, the law shall perish, nobody shall know what is Ills own, the wicked shall have the pre-eminence, and the saints shall be persecuted; so that though in this om- time wickedness is gi’own to such a height, that a man would think it could increase no higher, yet in comparison of the time a little before that great day, these times may be called golden ages. So that great times of affliction will be before that gi-eat day; and it is therefore called a great day, because of God’s appearing so gloriously in the deliverance of his chm-ch. The Sciiptm-e speaks of wonderful things which God wUl do, and show himself marvellous, as he did when Israel came out of Egj-pt. ‘^i^Tio knows but that God is now sending abroad so much of the light of his gospel, and so working in the hearts of men, and giving us such a time of reviving, and caUuig so many youths as he does, because this great day is at hand, and because before this day we may have a day of dismal darkness, and by this he will prepare people for those times? God will have a numerous seed in the world, therefore so many yoimg people are converted and are so forward, because, I say, God means to prepare them, by this light that we now have, for this great day. And you that are young may expect to go thi’ough some difficulties and hardship before this great day
comes, hut be of good comfort, you may hope to live to see all the glory of this gi-eat day: God gives you now time that you may lay uj), and be fit seed for such a glorious day as this, that, when sufferings come, you may not be found among the number of the fearful ones, spoken of in Kev. xxi. 8, who “shall have their portion in the lake which buraeth with fii-e and brimstone.” Those who through base cowardice and compliance shall yield to vile superstitious ‘vanities, shall be cast out among dogs when that great day comes. God now gives you a day that you may see the evO of superstitious vanities, that you may have truths revealed to you with more freedom than formerly; and who knows but tills may be to prepare you for that darkness which may come a little before this gi-eat day of Jezreel?
(2.) There shall be the subduing of the adversaries of the church. Though they shall have gi-eat power a little before; yet when that great day of Jezreel comes, they shall certainly be all subdued and brought under. Christ, when he shall come in this great day, shall have his “vesture dipped in blood,” in desti-oying the wicked and ungodly, Kev. xix. 13; and when the saints sec the wicked destroyed as the Egyptians were in the sea, they shall again “sing the song of Moses,” Rev. xv. ‘,i. AVhat was this song of Moses, but the praising of God for the destruction of their advei“saries in the sea? God has another sea to destroy the wicked, and another day for his saints to sing over the song of Moses again, especially for the destruction of popery. My bretlu’cn, be not troubled to see papists flock together, for when this day shall come, God will so order things that his adversaries shall flock together, but it shall be that they may be destroyed, for God has a gi’eat feast and a great sacrifice, and he will sacrifice them especially. .Vnd therefore Lactantius, who lived one thousand three Komanum nomen hundred ycai’S siucc, speaking of this 1’ont.^nimus di- ’ day, saith, I have a thing to say, but I even futuriim <5!u.u’tur ti-cnible to utter it, but I must speak it; c ttrra.. ,. c. 15. what was it? Pomanum nomen de terra lolletur; the Koman name shall be taken off’ from the earth. In those primitive times he prophesied of the destruction of Home. Terliaps, though he did not see it so clearly, God might intend it for these times. God will destroy the enemies of his churches then. Yea, Ezek. xxviii. 24, there is a promise to the saints that there shall be no more “a pricking brier, nor any grie’ing thoni,” of any that are round about them that despise them; and in another place God saith, that he will “take away the Canaanite out of the land.”
(3.) The glorious presence of Christ among the saints shall be displayed. Let it be personal, or what it will, we detei-mine not, but thus far we may confidently aftii’iii, that tlicre shall be a more glorious presence of Jesus Christ among his people, than ever yet was since the beginning of the world. Rev. xxi. 22, “The Lord God Almighty and the Lamb are the temple of it:’’ and chap. xxii. 3, 4, “The throne of God and of the Lamb shall be in it; and his servants shall scree him: and they shall see his face.” And tlic very last words of Ezek. xlviii. are, “the name of the city from that day.“ihall be” Jehovah-shammah, that is, “Tho Lord is there.”
(4.) Gloiy shall there be put upon the saints. Glor’ shall be put upon them, first in regard of their admirable gifts and graces, which shall be heightened and enlai-ged; the weak shall be as David, and they that arc as David shall be as the angel of God at that day. Their adversaries shall bow down before them. They shall have high esteem, even in the thoughts and judgments of many great ones of the world; they shall be called up to heaven, that is, those that are in liigliest ])Iacc and dignity shall advance and honour them in that day; yea, the kings of the earth in that day shall come in, and bring their glory to the church. Therefore it is apparent that Rev. xxi. ‘M cannot be understood of heaven; for it is said, “the kings of the earth do bring their glory into it;” they shall not bring their glory to the chui’ch, when the church shall be in heaven.
(5.) There shall be a wonderful change of all creatures, and glorious, fruitful times. Lactantius says, that the rocks themselves should issue Trm ai«Tict fiforth honey and precious things; but “°i’,!^5Ss”(l!J!”;g that we cannot affu’m; yet that there shall •u»sp<.iite generabe a wonderful change of all things, and mfiit’sul.w’nt.’&c. all creatures brought to a further happi- ‘^’»’”’- ■- ‘■ ‘■ ness, even the sensitive creatures, as well as others, than they had before, the Scriptures are clear enough. And we are to understand many scriptures literally that tend this way, concerning the fruitfulness of the earth, and the external glory that there shall be in the creatures. As upon a great marriage feast, or coronation day, all the servants of the prince are in their best aiTay; so when Clu-ist, this Bridegi’oom, shall come and meet his spouse, all creatui’es shall be put into a new dress, shall have further glory.
(G.) A multitude of all nations and Tunc qui enint in ]ieopIe shall flock to the church, that they SKtiJJSv“” shall be as “the sand of the sea.” But jnuit sm.™ inBr.ithis I have spoken of before at large. g.nerabunt, et em Now put all these things together, and iktel’TioS“‘”^ “great shall be the clay of Jezreel.” tictint. ibid.
Yea, but shall these things be so? Though flesh and blood may reason against these things, yet I may apply that place, Zech. ii. 13, “Be silent, O’ all flesh. before the Lord, for he is raised up out of his holy habitation.” God has made known in his word the great things he intends to bring to pass. And Zech. iii. 6, “Thus saith the Lord of hosts; If it be manellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts.” These things may seem marvellous to your eyes, especially because we have been but little acquainted with them, but they arc not marvellous in the eyes of God. Yea, we find it, that these things were to be kept hidden till the appointed time should come, till we cb’aw near to that great day. God tells us that they were to be scaled up even to the time appointed, Dan. xii. 4; and God tells John that he “must prophesy again before many people, and nations, and tongues, and kings,” Rev. x. 11; that is, before the time of the fulfilling of all things, that book of the Revelation shall be made out as cleai’ as if John were come to prophesy again before men. And we hope it is coming, because God begins to let in light, and the morning star seems to arise.
In Zech. xiv. 6, 7, you have mention of a day, that we may apply to the present day: “And it shall come to pass in that day, that the light shall not be clear, nor dark; but it shall be one day which shall be known to the Lord, not day nor night: but it shall come to pass, that at evening time it shall be light.” Mark what shall be in that day, ver. 8, “And it shall be in that day, that living waters shall go out from Jerusalem j” and ver. 9, “In that day shall there be one Lord, and his name shall be one;” and then ver. 20, “In that day shall there be upon the bells of the horses. Holiness unto the Lord;” and ver. 21, “In that day there shall be no more the Canaanite in the house of the Lord of hosts.” Certainly, my brethren, these scriptures speak of a glorious day that is apiiroaching, but yet, in the beginning of it. It is just such a day as we have at present, wherein the light is neither clear nor dark. It is tiue, not long since it was dark, now this darkness begins to be a little dispelled, but it is not clear yet. many things for the present darken the light. Opjiosition and many damps are upon the hearts of God’s jieople, and things go not on as we desire; but blessed be God, it is not
night -iN itli us; though it bo not so dark as it was, or as clear as we desire, it is as it were twilight. Well, but “it shall be one day,” that is, a special day; and indeed it is our day now, it is the greatest day that ever jet England had. “It shall be one day which shall be known to the Lord,” a day in which the Lord has great purposes to do great things; and, certainly, this our day is known to the Lord, great tilings God is about to do for his churches, and lay a foundation of glorious things for the good of his people. And then mark, though it be “neither day nor night,” yet “at the evening time it shall be light.” ■Miat a strange exijrcssion is here! It shall be a dusky, cloudy day, and then a man would think that at evening it should be quite dark. To be cloudy at noon, and darkish at three or four of the clock in the afternoon, swcly then it must needs be more dark in the evening. No, though it be not clear now, though it be a cloudy day, yet at the evening time it shall be light. When light is least expected, and when we most fear darkness, when we are ready to conclude, Our day is gone: once God did bring a day to England, a comfortable day; though it was a little dark, yet there was a glorious light in comparison of what we had before; but now the evening begins to shut upon us, ‘’ we looked for light, but behold darkness.” If we see things go on with difficulty and opposition, we shall be ready to have our hearts sink within us, and to cry, Now our day is gone, and the evening is coming. But, my brethren, be of good comfort, for “at evening time it shall be light;” when we expect evening, when it is most unlikely to be Ught, then shall the light of the Lord break forth most gloriously. For whenever this day of Jezreel comes, there must be such a glorious work of God, as may magnify his name before the eyes of all men, and therefore at the evening it shall be light. “And it shall be in that day, that living waters shall go out from Jerusalem:” we have had some drops of living waters in this our day, but there is a day coming wherein living waters shall even flow out of Jerusalem.
Now, to wind up all, there is a day for the saints, a rest for the people of God, a day wherein God will deliver them from all afflictions. I have met with one, who, observing that the Jews might kindle no fire upon then’ sabbath, because that rest was to signify the rest of the saints, remarks, That was a type tluit there is such a time of rest for the saints, that they shall be delivered fi-om all fieiy ti’ials, all their afflictions shall be taken away. “Great shall be the day of Jezi-eel.”
Obs. 1. Let the consideration of this be a strong argument to draw all people to the ways and love of godliness, to come and join with the churches in ajipointing Christ Head over them. All you wicked ones who have forsaken the Lord hitherto, come in and join now, and submit unto Jesus Chr-ist as your Head, “for gi-eat shall be the day of Jezi’eel.” There is a great day for the church of God, a day of glory, a day of abundance of wonderful mercy &om God to the churches. They shall have their day; come you in and embrace religion, that you may partake of their glory. Certainly, the saints of God shall have the best of it, shall have the day of all the world, let the world strive against them as they can. Every man desu-es to follow the stronger party, and to cleave to that. Would you cleale to the stronger part? Cleave to the saints of God, for certainly they are the stronger part. The church is rising, and will rise more and more till it be risen unto the height. Though there be some opposition, yet it is such as shall make the glory of the day so much the more.
Those men who now stand up to plead for antichrist. and to oppose this work of God, are men born out of time, born in an iU hour. Papists and superstitious
people heretofore prospered in their way, because the day of God was not so near, but that was the day of his patience in permittmg antichrist to continue. But dost thou resist now? what! superstitious now? what! opposing the work of God now, when God is coming out to fight against popery and superstition, when God is about to do such great things for his churches? Thou fightest against God, and God will fight against thee, and thou shalt be thi-own. Thou art born in the worst time that possibly could be, worse than all the adversaries of the truth in former times.
06s. 2. If there be such a day, let us be willing to suffer a little for a while, and to mourn for the chm-ches a while in that way of mom’ning to which God calls us, for there is a recompence coming, glory enough coming even in this world. There is a time of triumphing, let us be content with our warfare here for a while.
Obs. 3. Let us study these things. It is useful for people in these times to search into these truths of God, that they may be the better prepared to meet Christ their Bridegroom when he comes. Ezek. xl. 4, speaks of the glorious times of the gospel, especially of these times which I am describing; where God saith to the prophet, “Behold with thine eyes, and hear with thine cars, and set thine heart upon all that I shall show thee.” And what did God show him? The measure of the temple, and all the glorious things that should be in the chmxh in future times. So I say to you, my brethren, concerning all I have spoken of the gi’eat day of Jezreel; behold with your eyes, look into God’s book and see what is said there, and hear with your ears, and set your hear“ts upon what has been set before you. In Isa. xli. 20, you have a passage somewhat like this: speaking of the mercies of God to his church in latter times, the prophet saith,” That they may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it.” IMark how one word is heaped upon another, that they may “see, and know, and consider, and understand” what God would do for his people. And when God revealed the glorious tilings he intended for his church in future times in the book of the Revelation, mark how he begins. It is said, God gave this fu-st to Christ; secondly, Christ to the angel; thirdly, the angel to John; and then there is pronounced a blessing to him that reads and hears the words of this prophecy, and understands it. What a solemn way of blessing is here! There is no instance in the Bible of a blessing so solemnly proclaimed to the reading and hearing of any of the books of God, as to that book. Therefore, though they are things that seem to be above us, yet, certainly, God would have us to inqiure into these things. It is the fruit of the piu’- chase of the blood of Christ to open these seals, Rev. v. 9. There was no man in heaven nor in earth that was able to open the book, and to loose the seals thereof; only the Lamb that was slain, and that hath redeemed us unto God by his blood, he was only worthy to open the seals. It is a fruit, I say, of the slaughter of Christ and of his blood, and therefore cry to him to open these things to thee. And though thou art very weak in regard of parts, and thinkest. How can I imderstand such tilings as these? know that Christ through his blood comes to open these seals, and seeing it is a fruit of his blood, it is no matter whether thou art weak or strong if he open them to thee. God saith to the prophet,” Jer. xxxiii. 2, “Call unto me, and I will show thee great and mighty things which thou knowest not;” so I say to you, be a praying peo])le, call upon God, and he will cause you to understand great and excellent things that you have not known.
Obs. 4. Seeing these things shall be thus, what manner of persons ought we to be! how heavenly our conversation! Oui- hearts should rise up from the earth, seeing
God intends to do such great things for his people. “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee,” Isa. Ix. 1. So I say to the churches now, Arise, ai-isc, shake off the dust of your earthly affections, for the light of God is now ready to aiise upon you. Now mrsicm corda, now lift up yoiu’ hearts above the things of the world. We read in Rev. iv. of the fom- living creatures that appeai’ed unto John; the first was like a lion, and the second like an ox, and the third had a face as a man, and the foui’th was like a flying eagle. They ai-e, according to the interpretation of Brightnian, to describe to us the four states and conditions of the chm-ch. The primitive times were lion-like for then- valour; the second age like an ox, to bear the hui-den of antichrist; the thii-d had a face as a man, that stood for theii- liberties, and would not be under slaverv’, and they are om- times; and then the foiu’th as an eagle that soared aloft. In the state of the church hereafter, they shall be like an eagle, have heavenly hearts, no such drossy, base, earthly hearts as we have now. Labour we even now to be so that we may be fit for that day.
Obs. 5. Let us all prepare for the Bridegroom against his coming. How shall wo prepare? The clotliiiig then shall be “white linen, which is the righteousness of the saints.” That great docti’ine of our justification by the righteousness of Christ shall be the great business of that day, in which the glory of the saints shall much consist; they shall be clothed with that; it shall be clearly understood of all men; they shall be ashamed to rest upon duties and ordinances as now they do. Let us study the doctrine of the righteoiisuess of C’luist aforehand, for that is to be our clothing at that day, that is the white linen of the saints which shall be their glory. Let us prepare oiu’ lamps, and keep them all burning and shinuig; the oil not only of justification, but of sanctification, active, stUTing in om- heai-ts; that so we may be fit to entertain the Bridegroom whenever he comes.
Obs. C. All of you laboiu- now to instnict yom’ children in the knowledge of God and of Christ, bring them up in the fear of the Lord, that they may be seed for that day. Acquaint them with these things, for though perhaps you may be dead and gone before tins great day, yet they may live to see it; therefore catechise them’, and mstruct them, and di’op into them those principles that may fit them for meeting Jesus Chi-Lst their Bridegroom.
Obs. 7. To conclude all, Let us be all praying Christians. It is that which is charged upon us in Isa. lxii. 6, 7, “Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth.” God has a day to set up Jerusalem as the praise of the whole earth; O be pravnng, praj-ing Christians ever)- one of you, and give Goel no rest tiU he effect this. Remind God of all his promises, search the prophets, search the book of God, and urge God with these promises to the chiu-ch. And you that are the weakest, be not discouraged in your prayers, you may be a means to fiurther and hasten this great day of Jezrecl. Psal. cii. 17, the psalmist had spoken before of God’s building up Zion, (and certainly that psalm is a prophecy of the future, glorious times of the chm-ch,) mark what he now saith, “He will regard the prayer of the destitute, and not despise thenprayer.” Speaking of those who shall Uve a little before this day of Jezreel, the Lord shall regard the prayer of the destitute. The word nj)ij)n translated destitute, signifies a poor shrub in the wilderness, that the foot of every beast is ready to tread down; and that poor shrub, that perhaps is despicable in the eyes of the world, and despicable in his own eyes, yet saith the text, the Lord shall regard the prayer of that poor shrub. Is there ever a poor shrub present, though
never so destitute or despicable in the eyes of the world, or in thhie own eyes? yet be thou a praying Clii’istian, prajing for those glorious things for the church, and God will regai-d thy prayer, he will not despise thy prayer. Perhaps thou art ready to despise thy prayers thyself, but God will not despise them. Let all om- hearts be lifted up, and let us all cry with the chmch. Come, Lord Jesus, come quickly. O let this day come, “for great shall be the day of Jezi-eel.”